SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 28, 29, 30 and 31 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 28, 29, 30 ಮತ್ತು 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

 SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 28, 29, 30 and 31 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 28, 29, 30 ಮತ್ತು 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

 ನ ವಾನರೇಂದ್ರಸ್ಯ ವಿಲಂಘಿತಾಬ್ಧೇರ್ನ ವಾ ನರೇಂದ್ರಸ್ಯ ವಿಹರ್ತುರಸ್ಯಾಮ್|

ಇಮೇsಸ್ಮರಂಸ್ತದ್ವಪುಷೋsನ್ಯಥಾsಸ್ಯ ಶಕ್ತಸ್ಯ ವಿಪತ್ ಕಥಂ ತೈಃ||28||

Na vAnarEndrasya vilanGhitAbDhErna vA narEndrasya vihartusasyAm|

ImE(s)smaramstadvapuShO(s)nyaThA(s)sya shaktasya vipat kaTham taihi||28||

न वानरॆन्द्रस्य विलन्घिताब्धॆर्न वा नरॆन्द्रस्य विहर्तुसस्याम्।

इमॆsस्मरम्स्तद्वपुषॊsन्यथाsस्य शक्तस्य विपत् कथं तैः॥२८॥

SUMMARY: At that moment, the pupils did not try to remember Hanumantha, who had lept across the ocean or Bheemasena, who was swimming through the Ganga for fun during his childhood; otherwise, they would not have suspected any threat for him (Sri Madhwaru), when he was walking across the Ganga, because he was an incarnation of Lord Vayu.

When Sri Madhwaru walked across the river as though he was walking on a plain surface, his pupils were anxious. Their anxiety was perhaps due to their ignorance that Sri Madhwaru was an incarnation of Lord Vayu or they were unaware of his previous two incarnations as Hanuma and Bheema.

ಜಗತ್ಪ್ರದೀಪಾಯಿತಗೋಗಣಾಢ್ಯೇ ದಿವಾಕರೇ ಮಧ್ವದಿವಾಕರೇ ಚ|

ಅವ್ಯಕ್ತರೂಪೇ ಶ್ರಿಯಮತ್ಯಜನ್ ದ್ರಾಕ್ ಸಹಾಂಬುಜೈಸ್ತನ್ನಯನಾಂಬುಜಾನಿ||29||

JagatpradeepAyitagOgaNADhyE DivAkarE MaDhwadivAkarE cha|

AvyaktarUpE shriyamatyajan drAk sahAmbujaistannayanAmbujAni||29||

जगत्प्रदीपायितगॊगणाढ्यॆ दिवाकरॆ मध्वदिवाकरॆ च।

अव्यक्तरूपॆ श्रियमत्यजन् द्राक् सहाम्बुजैस्तन्नयनाम्बुजानि॥२९॥

SUMMARY: With the Sun bound by the rays that are like the light for the universe and Sri Madhwaru, who was delivering such words that were like the light of enlightenment for the universe, not visible to their eyes, the lotus eyes of those pupils as well as the lotus in the pond turned pale and lifeless.

The pupils became very much worried as the Sun was setting quickly and the light was fading on the one hand and on the other, they were unable to see their Master Sri Madhwacharyaru.

The Lotus faded due to Sun set and the lotus-like eyes of the pupils lost the sparkle and faded for not being able to see Sri Madhwaru.

ಪದಂ ಪಶೋರ್ವಾ ವಿನತಾತನೂಜಸ್ತೀರ್ತ್ವಾ ನದೀಂ ತಾವದದೀನಸತ್ತ್ವಃ|

ಅನಾರ್ದ್ರವಾಸಾಃ ಸ ಕುತೂಹಲಾರ್ದ್ರೈರ್ನೃದೇವಭೂದೇವಮುಖೈರ್ವವಂದೇ||30||

Padam pashOrvA vinatAtanUjasteertwA nadeem tAvadadeenasattwaha|

AnArdravAsAha sa kutUhalArdryairnrudEvaBhUdEvamuKhairvavandE||30||

पदं पशॊर्वा विनतातनूजस्तीर्त्वा नदीं तावददीनस्त्त्वः।

अनार्द्रवासाः स कुतूहलार्द्र्यैर्नृदॆवभूदॆवमुखैर्ववन्दॆ॥३०॥

SUMMARY: Most efficient Sri Madhwacharyaru crossed the Ganga like Lord Garuda crosses the Goshpada (the footprint space of a cow), without even his clothes getting wet, and got saluted and honored by the King and Brahmins, who were a little flaberghasted.

Sri Madhwacharyaru, who started off on the side of the river where the pupils were standing and appeared on the other side, where the King, warriors and Brahmins were standing in utter bewilderment.

The word “AnArdravastra” means “with clothes not getting wet”.

ಭೀತೈರರಾತೇರತಿಮಾತ್ರಮತ್ರ ನತಾರಕೈರಪ್ಯಥ ತಾರಕೈಃ ಸಃ|

ಸ್ವತೇಜಸಾ ವಿಸ್ಮಿತಭೂಪನುನ್ನೈಃ ಪ್ಲವೇನ ನಿರತಾರಯತ್ ತಾಮ್||31||

BheetairarAtEratimAtramatra natArakairapyaTha tArakaihi saha|

SwatEjasA vismitaBhUpanunnaihi plavEna niratArayat tAm||31||  

भीतररातॆरतिमात्रमत्र नतारकैरप्यथ तारकैः सः।

स्वतॆजसा विस्मितभूपनुन्नैः प्लवॆन निरतारयत् ताम्॥३१॥

SUMMARY: Later, Sri Madhwacharyaru got his pupils cross the river by the boats the boatsmen were sent with by the King, even as the river had turned boatless due to the threat of enemies the king was in the grip of and had withdrawn the boats as a precautionary measure.

After crossing the river, Sri Madhwaru ordered the king to send boats to ferry his pupils and the king obeyed Sri Madhwaru after witnessing his mystic powers.

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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

207.      ಶ್ರೀರಮೇಶನ ಮೂರ್ತಿಗಳು ನವ-       

            ನಾರಿಕುಂಜರದಂತೆ ಏಕಾ-

            ಕಾರ ತೋರ್ಪವು ಅವಯವಾಹ್ವಯ ಅವಯವಗಳಲ್ಲಿ|

            ಬೇರೆ ಬೇರೇ ಕಂಗೊಳಿಸುವ ಶ-

            ರೀರದೊಳು ನಾನಾಪ್ರಕಾರ ವಿ-

            ಕಾರಶೂನ್ಯ ವಿರಾಟನೆನಿಸುವ ಪದ್ಮಜಾಂಡದೊಳು||26||

            SreeramEshana mUrtigaLu nava-

            nArikunjaradante yEkA-

            kAra tOrpavu avayavAhwaya avayavagaLalli|

            BEre bErE kangoLisuva sha-

            reeradoLu nAnAprakAra vi-

            kArashUnya virATanenisuva padmajAnDadoLu||26||

SUMMARY: The various forms of husband of Rama Devi Sri Hari appear similar to one another like the pictures of nine women arranged in a particular manner. Known as Avayava, the Lord exists in all organs separately or severally, though he shines to be different from each other. Being the Lord whose shape or form never deteriorates and changes, he shines brightly and he is called as Virat in this Brahmanda/Universe.

The word “Navanareekunjara” refers to the depiction of nine women in an artwork that is reminiscent of nine elephants. If seen separately, they look like nine women and if seen together, it looks like an elephant. This expression symbolically indicates that Sri Hari is everywhere (Omnipresent)

YOgadeepika explains:

HastapAdOdarAdyangAm navanAryO gajAtmanA|

YEkasyAha pratimAyAshcha hastAdyEvam parAstaThA||

हस्तापदॊदराद्यन्गां नवनार्यॊ गजात्मना।

ऎकस्याः प्रतिमायाश्च हस्ताद्यॆवम् परास्तथा॥

“VirAT” means “V + rAT” or an exemplary, extraordinary king; it also means a Lord named Virat, who is occupying the entire Brahmanda.

Further:

VirAD VishNurEva| … sa virADaDhirAjanAt iti||ChAndOgyaBhAShya||

विराड् विष्णुरॆव।… स विराडधिराजनात् इति॥छान्दॊग्यभाष्य॥

Padmaja means one born from the Lotus, Lord Brahma and therefore PadmajAnDa means Brahmanda or the universe.

208.     ವಾರಿಜಭವಾಂಡದೊಳು ಲಕ್ಷ್ಮೀ-

            ನಾರಸಿಂಹನ ರೂಪಗುಣಗಳು

            ವಾರಿಧಿಯೊಳಿಹ ತೆರೆಗಳಂದದಿ ಸಂದಣಿಸುತಿಹವು|

            ಕಾರಣಾಂಶಾವೇಶ ವ್ಯಾಪ್ತವ-

            ತಾರಕಾರ್ಯಾವ್ಯಕ್ತ ವ್ಯಕ್ತವು

            ಈರಯಿದು ವೀಭೂತಿಯಂತರ್ಯಾಮಿ ರೂಪಗಳು||27||

            VArijaBhavAnDadoLu LakShmee-

            nArasihmana rUpaguNagaLu

            vAriDhiyoLiha teregaLandadi sandaNisutihavu|

            KAraNAmshAvEsha vyAptava-

            tArakAryAvyakta vyaktavu

            yeerayidu veeBhUtiyantaryAmi rUpagaLu||27||

SUMMARY: In this Universe, the shapes or forms and qualities of Sri Hari, who is LakshmeenArasihma, are filled like the tides or waves in the sea. They are existing as KAraNa (cause), Amsha (part), AvEsha (Charge), VyApta (all pervasive), Avatara (incarnation), KArya (Action), Avyakta (invisible), ViBhUti (Holy Ash) and AntaryAmi (intrinsic).

Even though the ocean is covered with innumerable tides or waves, it is known as one sea or one ocean. Similarly, even though Sri Hari assumes innumerable forms or shapes, he remains the Supreme Lord Narayana, Lord Vishnu.

KAraNa refers to the cause or the form that Sri Hari takes in the five elements. Incarnations refers to the various incarnations of Lord Vishnu like Srirama, Sri Krishna, Sri Vedavyasa and so on. Vyapta refers to his most comprehensive form called VirADrUpa. Avyakta refers to the principles of being invisible and Vyakta refers to twenty-four principles or philosophies.

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

Darbhashayana/ದರ್ಭಶಯನ

ಯತ್‌ ಪ್ರಾಗ್ ಜಘಾನ ತೃಣಮಪ್ಯಸ್ತ್ರೀಭೂಯಾಪರಾಧಿನಮ್|

ದಯಾಲುರಬ್ಧೌ ತೇನಾಭೂತ್ ದರ್ಭಶಾಯೀಹ ರಾಘವಃ||14||

Yat prAg jaGhAna truNampyastreeBhUyAparADhinam|

DayAlurabDhau tEnABhUt darBhashAyeeha RAGhavaha||14||

यत् प्राग् जघान तृणमप्यस्त्रीभूयापराधिनम्।

दयालुरब्धौ तॆनाभूत् दर्भशायीह राघवः॥१४॥

Once, when a single grass was shot as an arrow to kill Kuranga, the Asura, who had entered the form of a crow, by Srirama, slept here on the banks of the sea on a mat of grass.

Darbhashayana temple is about 18 miles away from Ramanad, which is on the way to Rameshwara in Tamil Nadu.

This place is where, as suggested by Vibheeshana, Srirama slept for three days on a mat of grass to request the Lord of Oceans to allow for setting up a bridge across the sea to Lanka. In this Darbhashayana temple, there is a charming idol of Srirama with two shoulders (Dvibhuja). The sea is about three miles away from this temple. Sri Vadirajaru is describing the circumstance that had made Srirama to sleep on a mat of grass. Sri Rajaru recalls in this stanza an incident that had occurred during the forest exile of Srirama and Seetha Devi. Once, Jayanta, son of Lord Indra, had become a crow due to a curse. A demon called Kuranga entered that crow and prompted it to trouble Seetha Devi and Srirama. Initially, Seetha Devi slept on the lap of Srirama for a while and later, Srirama was sleeping by keeping his head on her lap. The crow started biting her on the breast. Seetha Devi was unable to drive away the crow since she did not want to disturb Srirama, who was asleep. A drop of blood from her injury fell on the cheeks of Srirama. Enraged after seeing the sorry state of Seetha Devi, who showed the crow that had injured her, Srirama took out a grass and shot it by chanting the Brahmastra Mantra. The crow flew to all the three Lokas, appealed to all deities, including Brahma and Rudra to save it from Sri Rama’s Brahmastra. But none could help it. Finally, the crow surrendered to Srirama, who exhibited his kindness once again on the crow that had surrendered to him. Instead of killing the crow, Srirama remove one of its eyes. Sri Vadirajaru is explaining the contrasting qualities of Srirama. Once, he had used the grass as an arrow and now, he was using it to sleep and pray.

It must be kept in mind that Srirama is the creator, preserver and destroyer of the universe. Needless to mention, the Sea and its in-charge deity Varuna are created by Srirama. But, in this incarnation as a human being, Srirama had to act in a particular manner. Later, when Varuna did not turn up after three days, Srirama became furious and was about to dry out the sea with an arrow, when Varuna appeared in front of him. The story goes on. Sri Vadirajaru visits Ramasetu and describes it in about five stanzas.       

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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”)

Srirama has three Lokas or worlds namely Vaikuntha, Shwetadweepa and Anantasana, where he has one home in each Loka. Every such house has seven Royal Doors. Those who have not secured salvation so far can go up to seventh door and not beyond. Entry into the seventh door is available for those who have secured salvation.

Lord Brahma, Lord Vayu, Sri Hanumantha, Shesha, Garuda, Rudra, Devendra, Manmatha and other deities of similar rank and file accompanied Srirama till the seventh door of the Shwetadweepa residence. Others who were accompanying these deities stopped at the seventh doorstep. They were meditating Sri Hari on their way. Srirama lives in another form in the space that leads up to the Seventh Door. However, Brahma and other deities serve Sri Hari by being present in the seventh horizon. Lord Brahma, Narada Muni, Rudra and other deities saluted Srirama and praised him.

There are three Badari Kshetras on earth. The first one is atop the Himalayan Mountain. The second one is near Mount Meru and the third one is located in the region between two giant mountains called Nara and Narayana, where Ganga flows as Alakananda River. These mountains are also known as Sapadalaksha as they comprise of one lakh twenty-five thousand towers and spreads across an area spanning between Eastern Sea and the Western Sea. In between these mountains, there is another mountain called Shatashrunga, where Alakananda flows. In all these Badaris, Sri Hari keeps doing penance in the form of Narayana.

Srirama ordered Hanumantha to go to Badari near Mount Meru and serve Sri Narayana there. Hanumantha was also asked to take another form and go to Kimpurusha Continent, ascend the throne there and govern the State there. Accordingly, Hanumantha is still living happily in Badari, near Mount Meru, serving Srimannarayana, studying and preaching the Mularamayana comprising one hundred crore shlokas, Mahabharata, Pancharatragama, all the Vedas to Rudra and all other deities.

In another form, Sri Hanumantha arrived at Kimpurusha Continent and is governing the State as an Emperor. Hanumantha has assumed infinite forms and is living in all places, wherever Srirama is living or has manifested.

Srirama is living in the middle of the cosmic Milky Ocean, along with Seetha Devi. Apart from Sri Hanumantha, Lord Brahma, Rudra, Garuda, Shesha and other deities are continuously serving him in Milky Ocean. Srirama sometimes exhibits all his incarnations, including Matsya, Koorma etc., and at times, he displays his different forms or incarnations, separately, much to the joy and bliss of the deities around him.

All the forms of Srirama are adorned with lotus eyes. To bestow his special grace on Hanumantha, Srirama lives in Kimpurusha Continent in a very special form. Although different forms of Srirama exhibit different qualities, there is no virtual difference among them. Every single quality or trait has infinite vicissitudes. Sri Hanumantha sings melodiously in praise of Srirama:

 

“Oh Ramadeva, this form of Narayana in which you have manifested here is the basic citadel for all the Lokas. I salute this charming form flanked with Lakshmi, eternally. Oh Lord, you are protecting all the worlds in your Vishnu Rupa.”

“Oh Vasudeva, you are granting salvation to all devotees. Oh Sankarshana, you are an expert in destroying all beings. Oh Pradyumna, you are most influential in creating everyone. Oh Aniruddha, you are highly skilled in protecting everyone.”

“Oh Sanatkumara, you are existing in Sanatkumara, the son of Brahma and teaching the knowledge to everyone as Vishwa Guru. Impressed with the penance of Itara Devi, you took birth from her and wrote “Satwata”, in which you have shown to the universe that you are the Supreme God and Sarvottama.”

“Oh Narayana, you were born as the son of the Goddess of Dharma to teach everyone what is Dharma or Culture and spirituality. You created your son Brahma from your naval. When the wind that blew during the Great Deluge shook the lotus Brahma was sitting, he yelled “HarE” and you saved him then.”

“You created Sankhya Shastra as Kapila Maharishi and in that, you created interest among the deserving in exploring the real meaning of Shastras. As ‘Yajna’, you ruled the throne of Indra and protected Swayambhuva Manu for meditating you through Eeshavasyopanishat.”

“Oh Rama Deva, you have taken forms at will, with knowledge and absolute actions (IcchAshakti, JnAna Shakti and KriyA Shakti Rupas). Your incarnations are infinite and the qualities you have displayed are infinite. You are occupying the entire universe in several forms. I have been witnessing your forms from time immemorial and will continue to see them for eternity.”

“Oh Rama Deva, I am praising you in terms best known to m

e and to the best of my understanding of your qualities, forms and actions. Yet, I cannot dare say that I have praised you fully or comprehensively as you are beyond my comprehension.”

The concluding part of Sri Ramacharitryamanjari will be given in the next episode.

SRI KRISHNARPANAMASTU! SARVE JANAHA SUKHINO BHAVANTU!! SAMASTA SANMANGALANI BHAVANTU!!! SRI RAMACHANDRAYA NAMAHA!     

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SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 25, 26 and 27 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 25, 26 ಮತ್ತು 27ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

 SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 25, 26 and 27  (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 25, 26 ಮತ್ತು 27ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

ಪಾರಾಶರ್ಯಃ ಪರತತ್ತ್ವಪ್ರಸಿದ್ಧ್ಯೈ ತಾತ್ಪರ್ಯಾರ್ಥಂ ಪರಮಂ ಭಾರತಸ್ಯ|

ವ್ಯಕ್ತಂ ವಕ್ತುಂ ನಿಯುನಕ್ತಿ ಸ್ಮ ಸಾಕ್ಷಾದೇನಂ ಧನ್ಯಂ ಭುವನೇ ಮನ್ಯಮಾನಃ||25||

PArAsharyaha parattva prasidDhyai tAtparyArTham paramam BhAratasya|

Vyaktam vaktum niyunakti sma sAkShAdEnam Dhaynam BhuvanE manyamAnaha||24||

पाराशर्यः परत्त्व प्रसिद्ध्यै तात्पर्यार्थं परमं भारतस्य।

व्यक्तं वक्तुं नियुनक्ति स्म साक्षादॆनं धन्यं भुवनॆ मन्यमानः॥२५॥

SUMMARY: Sri Vedavyasaru felt that in the entire universe, Madhwacharyaru alone was the most capable person and assigned him the duty of writing the most appropriate summary of Mahabharata in the clearest way possible. The intent of Sri Vedavyasaru was to popularize the philosophy of Paratattwa.

It may be recalled that in the first meeting with Sri Vedavyasaru had mandated Sri Madhwaru to write Commentary or Bhashya for Brahma Sutras. In the second visit to Badari, Sri Madhwaru was asked by Sri Vedavyasaru to write Tatparya Nirnaya of Mahabharata. “Tatparya” means summary and “Nirnaya” means verdict. In a nutshell, Sri Madhwaru was asked to write the final verdict on the gist of Mahabharata.

It is pertinent here to state that in Ramayana as well as Mahabharata, there are quite a few ambiguous, paradoxical, confusing and apprehensive instances that need a relook. Karna is perhaps the best example. His actions and reactions, his unshakable loyalty to Duryodhana, and his behavior during the attempt to rape Draupadi and so on project Karna as a person with dual personality. Kaikeyi in Ramayana is another similar character that demands conclusive explanation for her split personality.

ತೀರ್ಥೇಷು ತೀರ್ಥೇಷು ಚ ಸೌಖ್ಯತೀರ್ಥಃ ಕ್ಷೇತ್ರೇಷು ಚ ಕ್ಷೇತ್ರವಿದಾಂ ವರಿಷ್ಟಃ|

ಗೋವಿಂದಮಾವಂದ್ಯ ಸಹಾನುಗೋsಗಾದ್ಗಂಗಾಂ ಪುನಸ್ತುಂಗತರಂಗಮಾಲಾಮ್||26||

TeerThEShu teerThEShu cha sauKhyateerThaha kShEtrEShu cha kShEtravidAm variShTaha|

GOvindamAvandya sahAnugO(s)gAdgangAm punastungatarangamAlAm||26||

तीर्थॆषु तीर्थॆषु च सौख्यतीर्थः क्षॆत्रॆषु च क्षॆत्रविदां वरिष्टः।

गॊविन्दमावन्द्य सहानुगॊsगाद्गन्गां पुनस्तुन्गतरन्गमालाम्॥२६॥

SUMMARY: Sri Madhwacharyaru, who was the greatest among those having the knowledge of pilgrim places, went on visiting all the holy places, saluted Lord Sri Hari in every such place he visited, had bath in holy waters and once again reached the Ganga of high tides.

He had crossed Ganga River on his way to Badari and once again arrived on the banks of Ganga to return to Udupi.

The word “TeerThEShu” indicates the six Prayagas and Kshetra indicates Hrishikesha, Haridwara and other similar pilgrim places.

Sri Madhwaru has set an example here for others to undertake pilgrimage.   

ಪ್ಲವೈರಪೇತಮವಲೋಕ್ಯ ಸಿಂಧುಂ ಸರೋಜಬಂಧುಂ ಚ ತದಾssಪ್ತಸಿಂಧುಮ್|

ತಟೇ ನಿಷಣ್ಣಾನಧಿಕಂ ವಿಷಣ್ಣಾನ್ ನಿರೀಕ್ಷ್ಯ ಶಿಷ್ಯಾನತರತ್ ಸ ಏಕಾಮ್||27||

PlavairamEtamavalOkya sinDhum sarOjabanDhum cha tadA(ss)ptasinDhum|

TaTE niShaNNAnaDhikam viShaNNAn nireekShya shiShyAnatarat sa yEkAm||27||

प्लवैरपॆतमवलॊक्य सिन्धुं सरॊजबन्धुं च तदाssप्तसिन्धुम्।

तटॆ निषण्णानधिकं विषण्णान् निरीक्ष्य शिष्यानतरत् स ऎकाम्॥२७॥

SUMMARY: Worried about the absence of any boat to cross the river and the Sun treading towards the Sea to sink, the pupils were sitting with pale and gloomy faces; Sri Madhwaru saw them and crossed the river with ease.

The stanza indicates that Sri Madhwas leaped across the river in one jump, which is not surprising as he is an incarnation of Lord Vayu. In Tretayuga, he had easily crossed the ocean to reach Lanka and returned, unhurt and untired.

On the previous occasion, Sri Madhwaru had taken his pupils across the river. This time, he crossed the river alone. Pupils followed him later.

The pupils were worried for two reasons. Firstly, there were no boats to cross the river. Secondly, the dusk was imminent.

The clothes that Sri Madhwaru was wearing while crossing the river had not got wet. This indicates that he had displayed JalastamBhanarUpayOga. This is one among the sixty four skills. By invoking this skill, Sri Madhwaru had transformed the water surface into a sheet and walked across. This incident has been described in Anumadhwavijaya:

PlavarahitAm GangAm druShTwA sAyankAlE jAtE sati ‘itaha param kim kurmaha’ iti viShAdam prApya teerE upaviShTAn shiShyAn druShTwA swayam yEka yEva jalastamBhanam krutwA anArdravAsAha san GangAm lanGhitavAniti BhAvaha|JalastamBhanam tu vArisamstaBhayOgAditi aNumaDhwavijayOktam jnEyam||ChalAri Acharyaru||

Sri Madhwaru describes Jalasthambhana, Agnisthambhana and other skills in his Sreemadbhavatatatparya and Tantrasarasangra||

प्लवरहितां गन्गां दृष्ट्वा सायन्कालॆ जातॆ सति ’इतः परं किं कुर्मः’ इति विषादं प्राप्य तीरॆ उप्विशतान् शिष्यान् दृश्ट्वा स्वयं ऎक ऎव जलस्तम्भनं कृत्वा अनार्द्रवासाःसन् गन्गाम् लन्घितवानिति भावः। जलस्तम्भनं तु वारिसम्स्तम्भयॊगादि आणुपध्वविजयॊक्तं ज्ञॆयम्।

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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

205.      ಒಂದು ರೂಪದೊಳೊಂದವಯವದೊ-

            ಳೊಂದು ರೋಮದೊಳೊಂದು ದೇಶದಿ

            ಪೊಂದಿ ಇಪ್ಪವಜಾಂಡನಂತಾನಂತಕೋಟಿಗಳು|

            ಹಿಂದೆ ಮಾರ್ಕಂಡೇಯ ಕಾಣನೆ

            ಒಂದೆ ರೂಪದಿ ಸೃಷ್ಟಿಪ್ರಳಯವ

            ಇಂದಿರೇಶನೊಳೇನಿದಚ್ಚರಿ ಅಪ್ರಮೇಯ ಸದಾ||24||

            Vondu rUpadoLondavayavado-

            Londu rOmadoLondu dEshadi

            Pondi ippavajAnDanantAnantakOTigaLu|

            Hinde mArkanDEya kANane

            Vonde rUpadi sruShTipraLayava

            indirEshanoLEnidachchari apramEya sadA||24||   

SUMMARY: Crores of  infinite Brahmandas (universes) are existing in every single form of Sri Hari, every single organ of Sri Hari, every single hair and every minute spot or place. Some ages ago, did Markandeya not see both creation and destruction (Pralaya or Great Deluge) in only one form of Sri Hari? Is it at all surprising about Sri Hari, the husband of Goddess Lakshmi? He is beyond any metaphor or description or comparison.

Sri Hari is known as “Akhilandakoti Brahmanda Nayaka”, which has been deftly described in this stanza.

“YEkamanDam bahutwEna pratyEkam rOmakUpagam|

BrahmA(s)pashyat taThA(ss)tmAnam HarEstEShu pruThak pruThak||”

Iti BrahmAnDE – BhAgavatatAtparya(3/12/40) (Ref. Dr. Sri Vyasanakere Prabhanjanacharaya’s publication of “Sri Harikathamrutasara” p.252)

ऎकमन्डं बहुत्वॆन प्रत्यॆकं रॊमकूपगम्।

ब्रह्माsपश्यत् तथाssत्मानं हरॆस्तॆषु पृथक् पृथक्॥इति ब्रह्माण्डॆ॥ — भागवततात्पर्य (३/१२/४०) उल्लॆखः श्री डा॥ प्रभन्जनाचार्यॆण प्रकटितः “श्री हरिकथामृतसार”)    

Markandeya was a Maharishi. He was the son of Makandu Muni, a descendant of the dynasty of Bhrugu Rishi, the Manasa Putra of Lord Brahma, born in the era of Swayambhuva Manu (Swayambhuva Manvantara). Markandeya Rishi did penance, impressed Lord Shiva and secured a very long life spanning 14 Kalpas. Dhumorne was the wife of Markandeya Maharishi. Later, Markandeya Rishi impressed Lord Vishnu with penance and requested Sri Hari to display his mystic powers. Lord Sri Hari obliged and showed his mystic powers of creation, preservation, protection and destruction. Markandeya Muni met Pandavas during their forest exile and narrated several stories from epics.

The word “Aprameya” has great significance. It means Sri Hari is beyond description, comparison and definition.

206.      ಒಂದನಂತಾನಂತರೂಪಗ-

                ಳೊಂದು ರೂಪದೊಳಿಹವು ಲೋಕಗ-

                ಳೊಂದು ರೂಪದಿ ಸೃಷ್ಟಿ ಸ್ಥಿತಿ ಮೊದಲಾದ ವ್ಯಾಪಾರ|

                ಒಂದೆ ಕಾಲದಿ ಮಾಡಿ ತಿಳಿಸದೆ

                ಸಂದಣಿಸಿಕೊಂಡಿಪ್ಪ ಜಗದೊಳು

                ನಂದನಂದನ ರಣದೊಳಿಂದ್ರಾತ್ಮಜಗೆ ತೋರಿಸನೆ||25||

            VondanantAnantarUpaga-

            Londu rUpadoLihavu lOkaga-

            Londu rUpadi sruShTi sThiti modalAda vyApAra|

            Vonde kAladi mADi tiLisade

            sandaNisikonDippa jagadoLu

            nandanandana raNadoLindrAtmajage tOrisane||25||

SUMMARY: Each and every form of Sri Hari has infinite forms. All those multiple forms are within him too. With one of his several forms, Sri Hari accomplishes all the tasks of creation, preservation etc., ia a moment and without getting noticed or known by anyone, Sri Hari covers the entire universe with his presence. Did Lord Krishna, the pleasure of Nanda, not reveal that mystic form called “Vishwarupa” to Arjuna, an incarnation of Indra, in the battlefield?

The forms of Sri Hari are innumerable or unending. Moreover, each and every such form is infinite in terms of number of forms and good qualities.

Tantra Bhagavata explains this aspect:

“PratyEkashO guNAnAm tu nihseematwamudeeryatE|

TadAnantyam tu guNatastE chAnantA hi sanKhyayA|

AtO(s)nantaguNO ViShNurguNatO(s)nanta yEva cha||”

“प्रत्यॆकशॊ गुणानां तु निःसीमत्वमुदीर्यतॆ।

तदानन्त्यं तु गुणतस्तॆ चानन्ता हि सन्ख्यया।

अतॊsनन्तगुणॊ विष्णुर्गुणतॊsनन्त ऎव च॥“ इति तन्त्रभागवतॆ॥         

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