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”)

ದತ್ವಾsಸ್ಮೈ ಪಾದುಕೇ ಸ್ವೇ ಕ್ಷಿತಿಭರಣಕೃತೌ ಪ್ರೇಷ್ಯ ತಂ ಕಾಕನೇತ್ರಂ

ವ್ಯಸ್ಯಾರಾಧ್ಯೋತ್ರಿsನಾಮ್ನಾ ವನಮಥ ಸಮಿತೋ ದಂಡಕಂ ತಾಪಸೇಷ್ಟಂ|

ಕುರ್ವನ್ ಹತ್ವಾ ವಿರಾಧಂ ಖಲಕುಲದಮನಂ ಯಾಚಿತಸ್ತಾಪಸಾಗ್ರೈ-

ಸ್ತೇಷಾಂ ದತ್ವಾsಭಯಂ ಸ್ವಾನಸಿಧನುರಿಷುಧೀನ್ಯಾನಗಸ್ತ್ಯಾತ್ಸ ಪಾಯಾತ್||4||

DatwA(s)smai pAdukE svE kShitiBharaNakrutau prEShya tam kAkanEtram

vyasyArAdhyO(s)trinAmnA vanamaTha samitO danDakam tApasEShTam|

Kurvan hatvA virADham Khalakuladamanam yAchitastApasAgrai-

stEShAm datvA(s)Bhayam svAnasiDhanuriShuDheenyAnagastyAtsa pAyAt||4||

दत्वाsस्मै पादुकॆ स्वॆ क्षितिभरणकृतौ प्रॆष्य तं काकनॆत्रं

व्यस्याराध्यॊत्रिsनाम्ना वनमथ समितॊ दन्डकं तापसॆष्टम्।

कुर्वन् हत्वा विराधं खलकुलदमनं याचितस्तापसाग्रैस्तॆषां

दत्वाsभयं स्वानसिधनुरिषुधीन्यानगस्त्यात्स पार्यात्॥४॥

SUMMARY: Keen on protecting the kingdom, Srirama handed over his two foot wears to Bharata and sent him away; killed demon Kuranga, who was present in the eyes of Crows;  got worshipped by Sage Atri; went to DanDakAraNya and killed demon Viradha; was requested by sages and Munis to kill demons and promised them of safety; secured from sage Agastya his sword, bow and quiver. May that Lord protect us.

ಆಸೀನಃ ಪಂಚವಟ್ಯಾಮಕುರುತ ವಿಕೃತಾಂ ರಾಕ್ಷಸೀಂ ಯೋ ದ್ವಿಸಪ್ತ

ಕ್ರವ್ಯಾದಾನಪ್ಯನೇಕಾನಥ ಖರಮವಧೀದ್ದೂಷಣಂ ಚ ತ್ರಿಶೀರ್ಷಂ|

ಮಾರೀಚಂ ಮಾರ್ಗರೂಪಂ ದಶವದನಹೃತಾಮಾಕೃತಿಂ ಭೂಮಿಜಾಯಾ

ಅನ್ವಿಷ್ಯನ್ನಾರ್ತಗೃಧ್ರಂ ಸ್ವಗತಿಮಥ ನಯನ್ ಮಾಮವೇಘ್ನನ್ ಕಬಂಧಂ||5||

Aaseenaha panchavaTyAmakuruta vikrutAm rAkShaseem yO dvisapta

KravyAdAnapyanEkAnaTha KharamavaDheeddUShaNam cha trisheerSham|

MAreecham mArgarUpam dashavadanahrutAmAkrutim BhUmijAyA

aniShyannArtagruDhram swagatimaTha nayan mAmavEGhnan KabanDham||5||

आसीनः पन्चवट्यामकुरुत विकृतां राक्षसीं यॊ द्विसप्त

क्र्व्यादानप्यनॆकानथ खरमवधीद्दूषणं च त्रिशीर्षम्।

मारीचं मार्गरूपं दशवदनहृतामाकृतिं भूमिजाया

अन्विष्यन्नार्तगृध्रं स्वगतिमथ नयन् मामवॆघ्नन् कबन्धम्॥५॥

SUMMARY: He lived in Panchavati; got the nose and ears of Shurpanakhi, sister of Ravana, expurgated from Lakshmana; killed fourteen demon chiefs, fourteen thousand demon warriors, Khara, Dushana, Trishira and demon Mareecha, who had deceitfully disguised himself as a mystic golden deer; went in search of look-alike Seetha Devi, who was abducted by Ravana; presented the distressed Jatayu his deserved world and killed Kabandha. May that Lord protect me.

ಪಂಪಾತೀರಂ ಸ ಗಚ್ಚನ್ನಿಹ ಕೃತವಸತಿರ್ಭಕ್ತಿತುಷ್ಟಃ ಶಬರ್ಯೈ

ದತ್ವಾ ಮುಕ್ತಿಂ ಪ್ರಕುರ್ವನ್ ಹನುಮತ ಉದಿತಂ ಪ್ರಾಪ್ತಸುಗ್ರೀವಸಖ್ಯಃ|

ಸಪ್ತ ಛಿತ್ವಾsಥ ತಾಲಾನ್ ವಿಧಿವರಬಲಿನೋ ವಾಲಿಭಿತ್ಸೂರ್ಯಸೂನುಂ

ಕುರ್ವಾರ್ಣೋ ರಾಜ್ಯಪಾಲಂ ಸಮವತು ನಿವಸನ್ಮಾಲ್ಯವತ್ಕಂದರೇsಸೌ||6||

Pampateeram sa gachChanniha krutavasatirbhaktituShTaha shabaryai

datvA muktim prakurvan Hanumata uditam prAptasugreevasaKhyaha|

Sapta ChitvA(s)Tha tAlAn viDhivarabalinO VAliBhitsUryasUnum

kurvArNO rAjyapAlam samavatu nivasanmalyavatkandarE(s)sau||6||

पम्पातीरं स गच्छन्निह कृतवसतिर्भक्तितुष्टः शबर्यै

दत्वा मुक्तिं प्रकुर्वन् हनुमत उदितं प्राप्तसुग्रीवसख्यः।

सप्त छित्वाsथ तालान् विधिवरबलिनॊ वालिभित्सूर्यसूनुम्

कुर्वार्णॊ राज्यपालं समवतु निवसन्माल्यत्कन्दरॆsसौ॥६॥

SUMMARY: He went to Pampasarovar and resided there; appreciated the devotion of Shabari; granted salvation to her; as told by Hanumantha, established friendship with Sugreeva; killed seven demons, who had assumed the form of Sal Trees and secured boon from Brahma of not getting killed by anyone; killed Vali and performed the coronation of Sugreeva; lived in a cave in Mount Malyavat. May that Lord protect me.      

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SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 35, 36 and 37 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 35, 36 ಮತ್ತು 37ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 35, 36 and 37 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 35, 36 ಮತ್ತು 37ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

ಭಿತ್ವಾ ಭುವಂ ದೇವನದೀ ಜಗಾಮ ಶಾಖಾವಿಶೇಷೇಣ ನಿಷೇವಿತುಂ ತಮ್|

ವಾಣೀ ಚ ಯತ್ಪ್ರೇಷ್ಯತಯಾ ಕೃತಾರ್ಥಾ ಶಿವಾದಿವಂದ್ಯಾ ನ ತದತ್ರ ಚಿತ್ರಮ್||35||

BhitwA Bhuvam dEvanadee jagAma shAKhAvishEShENa niShEvitum tam|

VANee cha yatprEShyatayA krutArThA shivAdivandyA na tadatra chitam||35||

भित्वा भुवं दॆवनदी जगाम शाखाविशॆषॆण निषॆवितुं तम्।

वाणी च यत्प्रॆष्यतया कृतार्था शिवादिवन्द्या न तदत्र चित्रम्॥३५॥

SUMMARY: Intent on rendering some service to Sri Madhwacharyaru, divine river Ganga cleaved into a chasm, broke the earth and gushed near him; when Sri Bharati Devi, who is revered and saluted by Shiva and other dieties, too indends to serve Sri Madhwacharyaru and feel honored, is it so surprising that Ganga rushed towards him in this manner?

The expression “ShAKhAvishEShENa” has been interpreted in Sri Chalari VyAKhyAna as follows:

“MaDhwADhiShThitamaThasameepE kasyachit vrukShavishEShasya shAKhAvishEShENa upalakShitAm|”

“मध्वाधिष्ठितमठसमीपॆ कस्यचित् वृक्षविशॆषस्य शाखाविशॆषॆण उपलक्षिताम्॥

“Ganga manifested through a branch of a tree” and her presence could be felt from a little change in the warmth of the water.

The details pertaining to Sri Bharati Devi serving the feet of Lord Vayu are mentioned in Sri Vayustuti by Sri Trivikramapanditacharyaru:

VAchAm yatra praNEtree triBhuvanamahitA shAradA shAradEndu-

jyOtsnA BhadrasmitashreeDhavalitakakuBhA prEmaBhAram baBhAra||

वाचां यत्र प्रणॆत्री त्रिभुवनमहिता शारदा शारदॆन्दुज्यॊत्स्ना भद्रस्मितश्रीधवलितककुभा प्रॆमभारं बभार॥

ಗುರುಪ್ರಬರ್ಹಸ್ಯ ಪದಾರವಿಂದಂ ವಿದೂರತಃ ಸಾ ಪ್ರಣನಾಮ ಮೂರ್ತಾ|

ಔದಾರ್ಯಸೌಂದರ್ಯತನುಂ ತನುಂ ತಾಮಾಲಕ್ಷ್ಯ ಶಿಷ್ಯೈರತಿವಿಸ್ಮಿತಂ ತೈಃ||36||

Guruprabarhasya padAravindam vidUrataha sA praNanAma mUrtA|

AudAryasaundaryatanum tanum tAmAlakShya shiShyairativismitam taihi||36||

गुरुप्रबर्हस्य पदारविन्दं विदूरतः सा प्रणनाम मूर्ता।

औदार्यसौन्दर्यतनुं तनुं तामालक्ष्य शिष्यैरतिविस्मितं तैः॥३६॥

SUMMARY: That Bhageerati physically manifested in front of Sri Madhwacharyaru and saluted him from a little distance. The disciples, who saw her, an embodiment of modesty and undescribable charm, were highly bewildered.

Since the Ganga descended due to the arduous penance of King Bhageeratha, she came to be known as Bhageerathi.

Having flown for a long distance as a stream of Ganga, the goddess appeared in person in front of Sri Madhwacharyaru. The reverence and devotion that the disciples had for Sri Madhwaru was enhanced several times after seeing the most beautiful female form of Bhageerathi. The description of Ganga by Shantanu mentioned in in Mahabharata Tatparya NirNaya is quite pertinent to recall: “RUpam suravarastreeNAm tava” — “रूपं सुरवरस्तीणां तव।”

Once, Balarama had gone to Vrindavan and beckoned Yamuna to come to him. But, Yamuna disobeyed him. Enraged by her attitude, Balarama took his Yoke to pull her. Frightened by the wrath of Balarama, Yamuna hurriendly ran to him. This information find mention in Bhagavata and Mahabharata. However, in this context, Ganga first came to Ananta Sarovar in Udupi after Sri Madhwaru returned from Kashi. For the second time, Ganga came to him voluntarily, without a semblance of request by Sri Madhwaru, which symbolically indicates that Lord Vayu is above Sri Shesha Devaru (Balarama) in rank and file.

ತೇನೋಪಯಾತೇನ ಕದಾಚನಾಥ ವಾರಾಣಸೀಂ ಪಾಪನಿವಾರಣೇನ|

ಅವಾದಿ ವಾಣೀ ಬಲಿನಃ ಸ್ವಶಿಷ್ಯಾನ್ ವಿಲೋಕ್ಯ ಲೀಲಾವಸರೇsವಲಿಪ್ತಾನ್||37||

TEmP[auAtEna kadAchanATha VArANaseem pApanivAraNEna|

AvAdo vANee balinaha swashiShyAn vilOkya leelAvasarE(s)valiptAn||

तॆनॊपयातॆन कदाचनाथ वाराणसीं पापनिवारणॆन।

अवादि वाणी बलिनः स्वशिष्यान् विलॊक्य लीलावसरेsवलिप्तान्॥३७॥

SUMMARY: Later, once he, destroyer of sins, went to Kashi. When he was on an excursion, he saw some of his strong disciples were proud and needed to be taught a lesson. Therefore, he told them.

This incident relates to the second sojourn of Sri Madhwaru to Badari, when, on his way, he was staying in Kashi, along with his disciples. At that time, Sri Madhwaru was about 50 years of age and naturally, the average age of his disciples was around 30 years. Because of the youthful exhuberance and spirit, some of the well-built disciples were thinking that they were stronger than their Guru. Sri Madhwaru must have heard or perceived the whispers among the disciples. Hence, Sri Madhwaru wanted to display his valor. This incident also indicates the forethought and sensibility of Sri Madhwaru.

What Sri Madhwaru told his disciples and what happened later will be described in the next episode.

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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

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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