(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

212.      ಈತನಂತಾನಂತಗುಣಗಳ

            ಪ್ರಾಂತಗಾಣದೆ ಮಹಲಕುಮಿ ಭಗ-

            ವಂತಗಾಭರಣಾಯುಧಾಂಬರಆಲಯಗಳಾಗಿ|

            ಸ್ವಾಂತದಲಿ ನೆಲೆಗೊಳಿಸಿ ಪರಮದು-

            ರಂತಮಹಿಮನ ದೌತ್ಯಕರ್ಮ ನಿ-

            ರಂತರದಿ ಮಾಡುತಲಿ ತದಧೀನತ್ವವೈದಿಹಳು||31||

            YeetanantAnantaguNagaLa

            prAntagANade mahalakumi Bhaga-

            vantagABharaNAyuDhAmbaraAlayagaLAgi|

            SwAntadali nelegoLisi paramadu-

            rantamahimana dautyakarma ni-

            rantaradi mADutali tadaDheenatwavaidihaLu||31||

SUMMARY: Unable to comprehend the end for the infinite and innumerable qualities of Sri Hari, Sri Mahalakshmi remains his dependent, serving him eternally, incessantly as his jewels, weapons, attire, abode and residing in his heart as she thinks that he is the supreme Lord, whose actions are tragic in a sense.

In this stanza, Sri Jagannatha Dasaru clearly states that Sri Mahalakshmi too cannot perceive all the qualities and their depth. What else can be said of others?

Sri Hari is the emperor of the Brahmanda and Sri Lakshmi the queen. Yet, she serves the Lord as a servant. Sri Purandara Dasaru praises Sri Lakshmi:

“ಏನು ಧನ್ಯಳೋ ಲಕುಮಿ ಎಂಥಾ ಮಾನ್ಯಳೋ”

“YEnu DhanyaLO Lakumi yenThA mAnyaLO”

(How fortunate is Lakshmi! How much revered is she?”

More description in Sri Venkateshamahatmya-AdityapurANa)

AThAtmAnam kalpayatee chOlamancham manOramam|

BHurUpA(s)BhUt swayam shayyA sreerUpA sOpabarhaNam|

DurgA(s)BhUt pAdasEvArTham tAmbUlam BhOgasADhanam|

suvarNadanDavyajanam vidyudABhE sucAmarE|

VaiDhUryastabakaChatram pAdukE ratnapeeThakE|

SarvANyaBhUdramAdEvee dEvAya…iti|

अथात्मानं कल्पयन्ती डॊलमन्चं मनॊरमम्।

भूरूपाsभूत् स्वयं शय्या श्रीरूपा सॊपबर्हणम्।

दुर्गाsभूत् पादसॆर्थं ताम्बूलं भॊगसाधनम्।

सुवर्णदन्डव्यजनं विद्युदाभॆ सुचामरॆ।

वैढूर्यस्तबकछत्रं पादुकॆ रत्नपीठकॆ।

सर्वाण्यभूद्रमादॆवी दॆवाय….इति।

Bhagavata and other Puranas also purport similar views.

213.     ಪ್ರಳಯಜಲಧಿಯೊಳುಳ್ಳ ನಾವೆಯು

                ಹೊಲಬುಗಾಣದೆ ಸುತ್ತುವಂದದಿ

                ಜಲರುಹೇಕ್ಷಣನಮಲ ಗುಣ ರೂಪಗಳ ಚಿಂತಿಸುತ|

                ನೆಲೆಯಗಾಣದೆ ಮಹಲಕುಮಿ ಚಂ-

                ಚಲವನೈದಿಹಳಲ್ಪಜೀವರಿ-

                ಗಳವಡುವುದೇನಿವನ ಮಾಯವು ಈ ಜಗತ್ರಯದಿ||32||

            PraLayajalaDhiyoLuLLa nAveyu

            holabugANade suttuvandadi

            jalaruhEkShaNanamala guNa rUpagaLa chintisuta|

            neleyagANade mahalakumi chan-

            chalavanaidihaLalpajeevari-

            gaLavaDuvudEnivana mAyavu yee jagatrayadi||32||

SUMMARY: Like the boat in Great Deluge waters keeps rotating in a single spot, unaware of the direction in which to float, Sri Mahalakshmi, keeps thinking about the endless qualities and the pure forms of Pundareekasha Sri Hari and often gets caught in dilemma. Is it ever possible for trivial beings in any of the three Lokas (BhUrBhuvassuvaha) to imagine the mystic powers of Sri Hari?

In this stanza Sri Jagannatha Dasaru wonders at the state of Lakshmi Devi, who is perplexed by the complexity of the qualities of Sri Hari. Whenever she starts thinking about Sri Hari and his incarnations, actions, bravery, kindness and other countless qualities, her mind starts rotating like the boat caught in the waters of Great Deluge (Pralaya), unaware of the direction in which it should float. The water current is confusing and the boat cannot move in any direction. When the state of mind of Mahalakshmi is beyond apprehension, others cannot ever think of the qualities of Sri Hari. That is why, instead of trying to explore his power or quality, surrendering to his feet as The Ultimate God is advisable.

214.      ಶ್ರೀನಿಕೇತನ ಸಾತ್ವತಾಂಪತಿ

                ಜ್ಞಾನಗಮ್ಯ ಗಯಾಸುರಾರ್ದನ

                ಮೌನಿಕುಲಸನ್ಮಾನ್ಯ ಮಾನದ ಮಾತುಳಧ್ವಂಸಿ|

                ದೀನಜನಮಂದಾರ ಮಧುರಿಪು

                ಪ್ರಾಣದ ಜಗನ್ನಾಥವಿಟ್ಠಲ

                ತಾನೆ ಗತಿಯೆಂದನುದಿನದಿ ನಂಬಿದರ ಪೊರೆಯುವನು||33||

            SreenikEtana sAtwatAmpati

            JnAnagamya gayAsurArdana

            maunikulasanmAnya mAnada mAtuLaDhwamsi|

            deenajanamandAra maDhuripu

            prANada JagannAThaviTThala

            tAne gatiyendanudinadi nambidara poreyuvanu||33||

SUMMARY: Shelter for Mahalakshmi too, Lord for pious, perceivable through knowledge, destroyer of Gayasura, specially worshipped by Sages, Munis, provider of knowledge, killer of maternal uncle Kamsa, the joy of destitutes, Madhusudana and giver of life Sri Jagannatha Vitthala protects everyone who believes him to be the ultimate protector and preserver.

Sri Krishna declares in no uneven terms in Gita, Mahabharata:

AnanyAshchintayantO mAm yE janAha paryupAsatE|

TEShAm nityABhiyuktAnAm yOgakShEmam vahAmyaham||

अनन्याश्चिन्तयन्तॊ मां ऎ जनाः पर्युपासतॆ।

तॆषां नित्याभियुक्तानां यॊगक्षॆमं वहाम्यहम्॥

“GayAsuramardhana”

Gaya was a demon. Empowered by a boon presented by Lord Vishnu, he was torturing everyone. The deities approached Lord Brahma for protection from his atrocities and tyranny. Lord Brahma then appealed to Gaya: “I wish to perform a sacrifice in a holy place. Your body alone is the holiest place to perform the sacrifice. Please oblige.” Gaya was overwhelmed with joy for being praised as possessing ‘holiest’ body and readily agreed to the proposal. Gaya slept flatly at a place on which the sacrificial platform and set the fire. However, the platform began wobbling whenever Gaya shook his body. A stone slab was kept on his body and on that slab, the sacrificial platform was rearranged. Lord Vishnu put a foot on that slab to arrest the wobbling. Demon Gaya then appealed to Lord Vishnu: “Let this place be named after me after my death and the place where my head is lying should be most sacred for paying obeisance to ancestors and the deceased.” The place has therefore become known as Gaya Kshetra. It is the ultimate place to perform death ceremonies.

Several words in these stanzas are drawn from Bhagavata and other epics and no need to reiterate that their significance is beyond questioning and authentic.  

            PANCHATANMATRA SANDHI CONCLUDES                     

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SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ” Ramasetu/ರಾಮಸೇತು - 2

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Ramasetu/ರಾಮಸೇತು - 2

ನ ಮೂರ್ಛತಿ ಶಿಲೋಚ್ಚಯೇ ಪವನವೇಗ ಇತ್ಯಜ್ಞವಾಗ್

ಯತೋ ಹನುಮತಾಹೃತಾಸ್ಸುಬಹವೋ ಮರುತ್ಸೂನುನಾ|

ಗಭೀರತವಾರಿಧಿ ಸ್ಠಗನಚುಂಚವೇ ಪರ್ವತಾಃ

ಜಯಂತಿ ಕೃತಸೇತವಃ ಕ್ಷಪಣಹೇತವೋ ರಕ್ಷಸಾಮ್||17||

Na mUrChati shilOchchayE pavanavEga ityajnavAg

yatO HanumatAhrutAssubahavO marutsUnunA|

GaBheerataravAriDhi sThaganachunchavaha parvatAha

Jayanti krusEtavaha kShapaNahEtavO rakShasAm||17||

न मूर्छति शिलॊच्चयॆ पवनवॆग इत्यज्ञ्नवाग्

यतॊ हनुमताहृतास्सुबहवॊ मरुत्सूनुना।

गभीरतवारिधि स्थगनचुन्चवॆ पर्वताः

जयन्ति कृतसॆतवः क्षपणहॆतवॊ रक्षसाम्॥१७॥

SUMMARY: The common perception that the speed of wind is incapable in front of a mountain is due to lack of knowledge, because the mountains brought by Vayu’s son Sri Hanumantha have successfully covered the unfathomable sea and they have been of great utility in destroying the demons.

The stanza may not provide clarity at the outset. Sri Vadirajaru never tolerates any adverse comment on the strength and power of Lord Vayu. In his great work Raghuvamsha, Kalidasa writes:

Alam maheepAla tava shramENa prayuktapapyastamitO vruThA syAt| Na pAdapOnmUlashakti ramhaha shilOchchayE mUrChati mArutasya”(Raghuvamsha II  Sarga, 34^th Shloka).

अलं महीपाल तव श्रमॆण प्रयुक्तमप्यस्तमितॊ वृथा स्यात्। न पादपॊन्मूलनशक्ति रम्हः शिलॊच्चयॆ मूर्छति मारुतस्य॥(रघुवम्श द्वितीयः सर्गः ३४ श्लॊकः)

The incident is:

Once, King Dileepa, a descendant of Surya Vamsha, had gone to the heavens to help the deities and was returning to his kingdom. On his way, celestial cow Kamadhenu was standing under the shadow of Kalpavruksha. Dileepa was keen on seeing his wife Sudakshine and inadvertently, he did not see Kamadhenu. Thinking that Dileepa had wantonly ignored her, Kamadhenu cursed Dileepa that he should not beget children until he worshipped her daughter Nandini. Dileepa was unaware of this curse and did not get children for several years. He consulted Sage Vasishtha on this and came to know about the curse. He stayed in the hermitage of Sage Vasishtha, along with his wife Sudakshine, for 21 days, offered worship to Kamadhenu and Nandini. On the 21^st day, after completing his worship and service to Nandini, as per his daily practice, Dileepa was standing behind Nandini with his bow and arrows. Suddenly, a lion appeared there and was preparing to kill Nandini. Dileepa set his bow and was about to shot an arrow but his hands started trembling. He was unable to set the arrow on the string of the bow. At that juncture, the lion told in a human voice: “Oh King! Stop your efforts to kill me. Even if you fire the arrows, they will prove futile. Even though the tornado can uproot trees, it cannot shake the mountain.” This is the gist of the Shloka cited above. But, Sri Vadirajaru does not subscribe this view. According to him, the view of Kalidasa that tornado fails against mountains is due to lack of knowledge because Hanumantha pulled out the mountains and put them in the sea. Hanumantha is the son of Lord Vayu. Tornado is symbolic of the power of Hanumantha. The Ramasethu was erected with the mountains brought by Hanumantha and this Ramasethu was instrumental in the destruction of demons by Srirama. Sri Vadirajaru says that the mountains brought by Hanumantha are still there in the sea. Tornado does not fail against mountains, says Sri Vadirajaru.

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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”)

To help those desirous of reciting all the eleven stanzas of Sri Ramacharitrya Manjari, which is equal to reciting the entire Ramayana in one stretch, all stanzas are given here below at three stanzas per issue, along with brief summary of each stanza in English. Trust the same will be of some help. Om Sri Raghavendraya Namaha.

 

ಶ್ರೀಮಾನ್ಪೂರ್ವಂ ಪ್ರಜಾತೋ ದಶರಥನೃಪತೇ ರಾಮನಾಮಾsಥ ಸ ನೀತೋ

ವಿಶ್ವಾಮಿತ್ರೇಣ ಮಂತ್ರಾ ಹೃದನುಜಹಿತಸ್ತಾಟಕಾಂ ಘಾತುಕೋsಸ್ತ್ರಮ್|

ಬ್ರಹ್ಮಾದ್ಯಂ ಪ್ರಾಪ್ಯ ಹತ್ವಾ ನಿಶಿಚರನಿಕರಂ ಯಜ್ಞಪಾಲೋ ವಿಮೋಚ್ಯಾ-

ಹಲ್ಯಾಶಾಪಂ ಚ ಭಂಕ್ತ್ವಾ ಶಿವಧನುರುಪಯನ್ಜಾನಕೀಂ ನಃ ಪ್ರಸೀದೇತ್||1||

SreemAnpUrvam prajAtO DasharaThanrupatE RAmanAmA(s)Tha sa neetO

VishwAmitrENa mantra hrudanujahitastATakAm GhAtukO(s)stram|

BrahmAdyam prApya hatvA Nishicharanikaram yajnapAlO vimOchya-

halyAshApam cha BhanktwA ShivaDhanurupayanjAnakeem naha praseedEt||1|

श्रीमान्पूर्वं प्रजातॊ दशरथनृपतॆ रामनामाsथ स नीतॊ

विश्वामित्रॆण मन्त्रा हृदनुजहितस्ताटकां घातुकॊsस्त्रम्।

ब्रह्माद्यम् प्राप्य हत्वा निचिचरनिकरं यज्ञपालॊ विमॊच्या-

हल्याशापं च बन्क्त्वा शिवधनुरुपयन्जानकीं नः प्रसॆदॆत्॥१॥

SUMMARY: Lord Sri Hari incarnated as Srirama, son of Emperor Dasharatha, in Ayodhya. He, along with his brother Lakshmana, was taken by Vishwamitra to Siddhashrama. Srirama secured two hymns called Balaa and Atibalaa, which were presented by Sage Vishwamitra. Srirama killed TaTaka, female demon. He (Srirama) received Brahmastra and other Astras from Vishwamitra and protected the sacrifice performed by Vishwamitra. He cleared the curse that Gautama Muni had slapped on AhalyA. He broke the bow of Lord Rudra in Mithila and married Seetha Devi. May Lord Srirama be pleased with us!

             

ಅಯನ್ ರಾಮಃ ಸಭಾರ್ಯೋsಧ್ವನಿ ನಿಜಸಹಜೈರ್ಭಾರ್ಗವೇಷ್ವಾಸರೋಪಾ-

ತ್ತದ್ಗಂ ಹತ್ವಾ ಸುರಾರಿಂ ಪುರಗ ಉತ ನುತಸ್ತಾಪಸೈರ್ಭೂಪಪೃಷ್ಟೈಃ|

ಕಲ್ಯಾಣಾನಂತಧರ್ಮೋsಗುಣಲವರಹಿತಃ ಪ್ರಾಣಿನಾಮಂತರಾತ್ಮೇ-

ತ್ಯಾದ್ಯುಕ್ತಶ್ಚಾಭಿಷೇಕೇ ಪುರಜನಮಹಿತೋ ಮಹ್ಯತಾಂ ಮೇ ವಚೋಭಿಃ||2||

Ayan RAmaha saBhAryO(s)Dhwani nijasahajairBhArgavEShwAsarOpA-

Ttadgam hatvA surArim puraga uta nutastApasairBhUpapruShTaihi|

KalyANAnantaDharmO(s)guNalavarahitaha prANinAmantarAtmE-

tyAdyuktashchABhiShEkE purajanamahitO mahyatAm mE vachOBhihi||2||

अयन् रामः सभार्यॊsध्वनि निजसहजैर्भार्गवॆष्वासरॊपा-

त्तद्गं हत्वा सुरारिं पुरग उत नुतस्तापसैर्भूपपृष्टैः।

कल्याणानन्तधर्मॊsगुणलवरहितः प्राणिनामन्तरात्मॆ-

त्याद्युक्तश्चाभिषॆके पुरजनमहितॊ मह्यतां मॆ वचॊभिः॥२॥

SUMMARY: He (Srirama) began his return journey from Mithila to Ayodhya, along with his brothers. On the way, he lifted the bow that Parashurama was holding. He killed demon Atula, who was in the belly of Parashurama. Came to Ayodhya. Dasharatha inquired with Vasishtha and other sages about the qualities of Srirama. All of them said that Srirama was without any flaw, fallacy; was an epitome of all good qualities and was an integral part of all beings. Dasharatha decided to perform the coronation of Srirama. All the subjects of Ayodhya profoundly praised Srirama. May Srirama get worshipped from my words too.

ಕೈಕೇಯೀಪ್ರೀತಿಹೇತೋಃ ಸಸಹಜನೃಪಜೋ ವಲ್ಕಲೀ ಯಾನರಣ್ಯಂ

ಗಂಗಾತಾರೀ ಗುಹಾರ್ಚ್ಯಃ ಕೃತರುಚಿರಜಟೋ ಗೀಷ್ವತೇಃ ಪುತ್ರಮಾನ್ಯಃ|

ತೀರ್ತ್ವಾಕೃಷ್ಣಾಂ ಪ್ರಯಾತೋsವತು ನಿಜಮಮಲಂ ಚಿತ್ರಕೂಟಂ ಪ್ರಪನ್ನಂ

ಸ್ವಾಂಬಾಭಿರ್ಭ್ರಾತರಂ ತಂ ಶ್ರುತಜನಕಗತಿಃ ಸಾಂತ್ವಯನ್ ವ್ಯುಪ್ತತೀರ್ಥಃ||3||

KaikEyeepreetihEtOho sasahajanrupajO valkalee yAnaraNyam

GangAtAree guhArchyaha krutaruchirajaTO geeShwatEhe putramAnyaha|

TeertwAlriShNAm prayAtO(s)vatu nijamamalam chitrakUTam prapannam

swAmbABhirBhrAtaram tam shrutajanakagatihi sAntwayan vyuptateerThaha||3||

कैकॆयीप्रीतिहॆतॊः ससहजनृपजॊ वल्कली यानरण्यं

गन्गातारी गुहार्च्यः कृतरुचिरजटॊ गीष्वतॆः पुत्रमान्यः।

तीर्त्वाकृष्णां प्रयातॊsवतु निजममलं चित्रकूटं प्रपन्नं

स्वाम्बाभ्रिब्र्र्भ्रातरम् तं श्रुतजनकगतिःसान्त्वयन् व्युप्ततीर्थः॥३॥

SUMMARY: For the sake of the pleasure of Kaikeyee, he wore fabric clothe and started the journey towards forest, along with his younger brother Lakshmana and wife Seetha Devi. He crossed Ganga River and got worshipped by hunters’ king Guha. He crossed Godavari River and reached Chitrakoota. Came to know from his younger unblemished brother Bharata,   about the death of his father. He submitted Tarpana to his father and pacified Bharata. May Srirama protect all of us.

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SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 32, 33 and 34 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 32, 33 ಮತ್ತು 34ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

 SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 32, 33 and 34 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 32, 33 ಮತ್ತು 34ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

ವಿಶಂಕಟಂ ಸ್ವಸ್ತಟಿನೀತಟಂ ದೀಪಪ್ರದೀಪ್ತಂ ಜನತಾಭಿಪೂರ್ಣಮ್|

ಸಂಚೋದಯತ್ಪಂಡಿತಮಂಡಲಾಢ್ಯಂ ನಾಥಾವಲೋಕೋತ್ಕಹೃದೋsಭ್ಯಪಷ್ಯನ್||32||

VishankataTam swastaTineetaTam deepapradeeptam janatABhipUrNam|

SanchOdayatpanDitamanDalADhyam nAThAvalOkOtkahrudO(s)BhyapaShyan||32||

विशन्कटं स्वस्तटिनीतटं दीपप्रदीप्तं जनताभिपूर्णम्।

सन्चॊदयत्पन्डितमन्डलाढ्यं नाथावलॊकॊत्कहृदॊsभ्यपष्यन्॥३२॥

SUMMARY: The disciples, who were anxious to see their Guru/Master could only see the sprawling shores of the Ganga as Sri Madhwaru could be seen with the bright light that was sparkling on his face now and then and was surrounded by groups of people and pandits showering questions on him, incessantly.

The word “Janata” means people in this context.

ಆಮ್ನಾಯಮಾಮ್ನಾಯವಿದಾಂ ವಿದಗ್ಧಂ ಸಭಾವಭೇದಂ ಪ್ರವದಂತಮತ್ರ|

ದೈವ್ಯಾಂ ಸಭಾಯಾಮಿವ ಪದ್ಮಯೋನಿಂ ಪ್ರೈಕ್ಷಂತ ಸಾಕ್ಷಾತ್ಸುಖತೀರ್ಥಮೇತೇ||33||

AamnAyamAmnAyavidAm vidagDham saBhAvaBhEdam pravadantamatra|

DaivyAm saBhAyAmiva padmayOnim prakShanta sAkShAtsuKhateerThamEtE||33||

आम्नायमाम्नायविदां विदग्धं सभावभॆदं प्रवदन्तमत्र।

दैव्यां सभायामिव पद्मयॊनिं प्रक्षन्त साक्षात्सुखतीर्थमॆतॆ॥३३॥

SUMMARY: The disciples saw Sri Madhwaru, who was outstanding among those knowing the meaning of Vedas, who could comment, elaborate, epitomize and establish his interpretation of Vedas with special citations and references and sparkling like four-faced (Chaturmukha) Brahma in the assemblage of deities or divine assemblage.

It has been mentioned in different holy texts that Lord Vayu will succeed the present Brahma after the expiry of the current Brahma Kalpa and that is why Sri Madhwaru has been likened in this stanza to Lord Brahma.

Initially, the disciples were worried after the disappearance of Sri Madhwaru, who had actually walked across the river. At the behest of Sri Madhwaru, the king arranged to bring the disciples of Sri Madhwaru from the opposite banks to the other side in boats. The disciples were still anxious to see their Guru. But, they saw Sri Madhwaru giving a discourse and replying to questions posed by a large cluster of Pandits.

ಪ್ರಾಪ್ತಸ್ತತೋ ಹಸ್ತಿನರಾಜಧಾನೀಂ ಮಾಸಾನುವಾಸೇಹ ಸ ವಾಸಯೋಗ್ಯಾನ್|

ಮಠಾಂತರೇsನಂತಗುಣಾಂತರಃ ಸನ್ನೇಕಾಂತದೇಶೇ ಸರಿತೋsಸಮೀಪೇ||34||

PrAptastatO HastinarAjaDhAneem mAsAnuvAsEha sa vAsayOgyAn|

MaThAntarE(s)nantaguNAntaraha sannEkAntadEshE saritO(s)sameepE||34||

प्राप्तस्ततॊ हस्तिनराजधानीं मासानुवासॆह स वासयॊग्यान्।

मठान्तरॆsनन्तगुणान्तरः सन्नॆकान्तदॆशॆ सरितॊsसमीपॆ॥३४॥

SUMMARY: Later, Sri Madhwacharyaru reached Hastinapura and stayed there in a tranquil Mutt, a little far away from the Ganga, remembering the various qualities of Vishnu, who is also known as Ananta (infinite), to observe the Chatrumasa Vrat (four months with restrictions on the cusine, as prescribed in the Shastras).

In his previous incarnation as Bheemasena, he was the prince of Hastinapura for thirty-six years and as the unquestioned Emperor of Vedas and Scriptures in his present incarnations as Sri Madhwaru, he stayed in this holy place for four months to obersve the Chaturmasa Vrat.

The mentioning of a Mutt having existed in Hastinapura is not only interesting but also warrants some research to know about the existence of the ancient Mutt.           

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