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

(Sri #Jagannathadasa virachita)

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

241.      ವಸುಗಳೆಂಟು ನವಪ್ರಜೇಶರು

                ಶ್ವಸನಗಣ ಐವತ್ತು ಏಕಾ-

                ದಶ ದಿವಾಕರರನಿತು ರುದ್ರರು ಅಶ್ವಿನಿಗಳೆರಡು|

                ದಶವಿಹೀನ ಶತಾಖ್ಯ ಈ ಸುಮ-

                ನಸರೊಳಗೆ ಚತುರಾತ್ಮ ನೀಯಾ-

                ಮಿಸುವ ಬ್ರಹ್ಮಸಮೀರ ಖಗಪ ಫಣೀಂದ್ರರೊಳಗಿರ್ದು||27||

            VasugaLenTu navaprajEsharu

            ShwasanagaNa aivattu yEkA-

            Dasha divAkararanitu rudraru ashwinigaLeraDu|

            Dashaviheena shatAKhya ee suma-

            nasaroLage chaturAtma neeyA-

            misuva Brahmasameera Khagapa PhaNeendraroLagirdu||27||

 

SUMMARY: In eight Vasus, nine Prajapatis, fifty Marudganas, eleven Suns, eleven Rudras and two Ashwini Devatas totaling to ninety deities/demi-gods, Sri Hari will be present in four forms of Brahma, Vayu, Garuda and Shesha and monitors them.

Fifty Marudganas include forty-nine deities forming the Marudgana and one Life of Pride called Ahankari Prana; out of the twelve Adityas (Suns), the Sun named Urukrama Aditya is Sri Hari himself and therefore it is counted as eleven Suns.

Navaprajetaru comprise of Nine Prajapatis namely Mareechi, Atri, Angiras, Pulastya, Pulaha, Kratu, Bhrugu, Vasishtha and Daksha.

ChaturAma means four forms of Sri Hari such as Sri Vasudeva and others.

The total of deities becomes 91 but the twin brothers of Ashwini Devatas are counted as one and therefore the total is ninety.

242,      ತೋರುತಿಪ್ಪನು ಚಕ್ರದಲಿ ಹಿಂ-

                ಕಾರನಾಮಕ ಶಂಖದಲಿ ಪ್ರತಿ-

                ಹಾರ ಗದೆಯಲಿ ನಿಧನ ಪದ್ಮದಲಿಪ್ಪ ಪ್ರಸ್ತಾಪ|

                ಕಾರುಣಿಕ ಉದ್ಗೀಥನಾಮದಿ

                ಮಾರಮಣನೈರೂಪಗಳ ಶಂ-

                ಖಾರಿ ಮೊದಲಾದಾಯುಧಗಳೊಳು ಸ್ಮರಿಸಿ ಧರಿಸುತಿರು||28||

            Torutippanu chakradali hin-

            kAranAmaka shanKhadali prati-

            hAra gadeyali niDhana padmadalippa prastApa|

            KAruNika udgeeThanAmadi

            mAramaNanairUpagaLa shan-

            KhAri modalAdAyuDhagaLoLu smarisi Dharisutiru||28||

SUMMARY: Lord Sri Hari is present in the Divine Disc (Chakra) in the name of Hinkara; in the Celestial Conch, he is present as Pratihara; in the Mace (Gada), he is present in the name of NiDhana; in the Lotus, Lord Hari is present as Prastava; being very kind and the pleasure of Goddess Lakshmi, he is present in the emblem of Narayana (Naryana Mudra) as UdgeeTha; while wearing these emblems of Conch, Disc and others, one should invoke these forms of Sri Hari.

Wearing of these emblems with this invocation drives away five types of serious sins, lack of knowledge and paves the way to salvation. This has been explained in Garuda Purana as well.

243.      ತನುವೆ ರಥ ವಾಗಾಭಿಮಾನಿಯೆ

                ಗುಣವೆನಿಸುವಳು ಶ್ರೋತ್ರದೊಳು ರೋ-

                ಹಿಣಿಶಶಾಂಕರು ಪಾಶಪಾಣಿಗಳಶ್ವವೆಂದೆನಿಸಿ|

                ಇವನು ಸಂಜ್ಞಾದೇವಿಯರು ಇಹ-

                ರನಲಲೋಚನ ಸೂತನೆನಿಸುವ

                ಪ್ರಣವಪಾದ್ಯ ಪ್ರಾಣನಾಮಕ ರಥಿಕನೆನಿಸುವನು||29||

            Tanuve raTha vAgABhimAniye

            guNavenisuvaLu shrOtradoLu rO-

            hiNishashAnkaru pAshapANigaLashwavendenisi|

            ivanu sanjnAdEviyaru iha-

            ranalalOchana sUtanenisuva

            praNavapAdya prANanAmaka raThikanenisuvanu||29||

SUMMARY: The body is the Chariot; aficionado (Abhimani) of speech is the rope; Shiva is the Charioteer; symbols of Sun shall be deemed as horses; Moon and Rohini shall be those holding the reins; with this firm faith, one should offer the worship to Lord in the physical chariot.

PraNavapadya means one who is the Addressee of the paradigm – Lord Vishnu. Analalochana means Lord with fire-like eyes referring to Lord Shiva.     

This concept of treating human body as the chariot has been described in Manasasmruti (133-136) as cited by Dr. Prabhanjanacharyaru in his edition of “Sri Harikathamrutasara page 291:

 

ViShNOrAyatanam divyam dEhAKhyam VaiShNavam raTham|

SUryashcha sUryaBhAryA cha chakShurdwayasamAshritau||

VAjirUpau taThA sOmastatpatnee cha shrutisThitau|

HayAkArau vahantyEtE tadbanDhapragahAtmikA||

UmA vAchi sThitA jnEyA tatpatirmanasi sThitaha|

SamprOktaha sAraThistasmin raThE prANaha pratiShThitaha||

PrakRShThajnAnrUpatwAt prANE prANO(s)shwinAmakaha|

ADhitiShThati vai viShNustasmAddEhamalancharEt||

विष्णॊरायतनं दिव्यं दॆहाख्यं वैष्णवं रथम्।

सूर्याश्च सूर्याभार्या च चक्षुर्द्वयसमाश्रितौ॥

वाजिरूपौ तथा सॊमस्तत्पत्नी च श्रुतिस्थितौ।

हयाकारौ वहन्त्यॆतॆ तद्बन्धप्रग्रहात्मिका॥

उमा वाचि स्थिता ज्ञॆया तत्पतिर्मनसि स्थितः।

सम्प्रॊक्तः सारथिस्तस्मिन् रथॆ प्राणः प्रतिष्टितः॥

प्रकृष्ठज्ञानरूपत्वात् प्राणॆ प्राणॊsश्विनामकः।

अधिष्टति वै विष्णुस्तस्माद्दॆहमलन्चरॆत्॥

 

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

ಯಥಾ ಗುಹಾಮುಖೇ ನಾಥ ಶೇಷೇ ಶೇಷೇ ರಮಾಪತೇ|

ತಥಾ ಹಾರ್ದಗುಹಾಮಧ್ಯಂ ಅಧ್ಯಾಸೀನೋ ರಮಸ್ವ ಮೇ||44||

YaThA guhAmuKhE nATha shEShE shEShE RamApatE|

TaThA hArdaguhAmaDhyam aDhyAseenO ramaswa mE||44||

यथा गुहामुखॆ नाथ शॆषॆ शॆषॆ रमस्व रमापतॆ।

तथा हार्दगुहामध्यं अध्यासीनॊ रमस्व मॆ॥४४॥

SUMMARY: Oh beloved Lord and husband of Goddess Rama, just as you are sleeping on the ShESha at the entrance of the Cave, I request you to sleep in the cave of my heart and enjoy in the same manner.

It is said that Lord Ananthashayana sleeps or rests on the Celestial Serpent King Adishesha at the mouth of a cave. Sri Vadirajaru is requesting the Lord to sleep in the Cave of his Heart and enjoy.

ಸುರಗಣಪರಿವಾರಃ ಶೋಭಮಾನೋರುಹಾರಃ ಕರಿಕರಸಮಹಸ್ತಃ ಕಾಂಚನೋದ್ದೀಪ್ತವಸ್ತ್ರಃ|

ಶುಭಜನಕೃತಗಾನಃ ಶೇಷಭೋಗೇ ಶಯಾನಃ ಪ್ರಭುರಯಮವಿನಾಶಃ ಪ್ರೀಯತೇಮಿಂದಿರೇಶಃ||45||

SuragaNaparivAraha shOBhamAnOruhAraha karikarasamahastaha kAnchanOddeeptavastraha|

ShuBhajanakrutagAnaha shEShaBhOgE shayAnaha praBhuramavinAshaha preeyatEmindirEshaha||45||

सुरगणपरिवारः शॊभमानॊरुहारः करिकरसमहस्तः कान्चनॊद्दीप्तवस्त्रः।

शुभजनकृतगानः शॆषभॊगॆ शयानः प्रभुरयमविनाशः प्रीयतॆमिन्दिरॆशः॥४५॥

SUMMARY: May Lord Sri Anantapadmanabha, who has a huge assembly of Sreedevi, Bhoodevi, Narada, Divakara, Munis, Moon, Stars, deities favoring the Panchayudhas (Five weapons), Garuda, Tumburu, Mountain etc., as servants; who is adorned with several glittering garlands; whose arms are reminiscent of the trunk of Tusker; whose attire is glowing like go
ld; who is being meditated eternally by the pious and spirituous; who is resting on the body of Adi Shesha; who is most efficient and proficient; who is immortal and is the husband of Goddess Lakshmi, be pleased and impressed.

END OF TEERTHA PRABANDHA BY SRI VADIRAJARU

In the next episode, the concluding salutations to Sri Hari by Sri Vadirajaru and concluding remarks will be given. Sri Gurubhyo namaha.     

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 6 AND 7 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 6 ಮತ್ತು 7ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 6 AND 7  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 6 ಮತ್ತು 7ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ತ್ರಿದಿವಾದಿ ಲಭ್ಯಮಪಿ ನಾಸ್ಯ ಫಲಂ ಕಥಿತಂ ಕೃಷೇರಿವ ಪಲಾಲಕುಲಮ್|

ಸ್ವಫಲಂ ತು ಮುಕ್ತಿಪದಮುಕ್ತಿಪದಂ ಶುಕಶಾರದಾದಿಪರಮಾರ್ಥವಿದಾಮ್||6||

TridivAdi laBhyamapi nAsya Phalam kaThitam kruShEriva palAlakulam|

SwaPhalam tu muktipadamuktipadam shukashAradAdiparamArThavidAm||6||

त्रिदिवादि लभ्यमपि नास्य फलं कथितं कृषॆरिव पलालकुलम्।

स्वफलं तु मुक्तिपदमुक्तिपदं शुकशारदादिपरमार्थविदाम्॥६॥

SUMMARY: There is least that listening the Sri Madhwa Shastra will provide the listener with heavens in the world hereafter; however, that is not all; that is not most important result; the most prominent or the supreme result is that it paves the way for Moksha or salvation that ShukAchArya, Sri Saraswati Devi and other supreme deities of highest knowledge describe; the heaven that the listening of Sri Madhwa Shastra ensures is like grass that is very basic in agriculture or farmin.

It is a known fact that grains and other produces are the main yields of farming. Sri Chalari Acharya explains: “AnEna MaDhwashAstrashravaNAdEhe kim Phalamityasya prashnasya VaikunThalOkaprAptihi Phalamityuttaramuktam Bhavati|| {अनॆन मध्वशास्त्रश्रवणादॆः किं फलमित्यस्य प्रश्नस्य वैकुन्ठलॊकप्राप्तिः फलमित्युत्तरमुक्तं भवति।

For a farmer, the grass, firewood etc., will naturally yield, whether he cultivates the land or not. Similarly, for those following Sri Madhwa Shastra, heavenly abode is assured. Beyond that, the listener becomes automatically eligible to attain salvation.

The description of Moksha by Shukamuni mentioned in Bhagavata:

(Since this is a long text, I am giving it in Sanskrit only)

“न वर्ततॆ यत्र रजस्तमस्तयॊः सत्वं च मिश्रम् नच कालविक्रमः।

न यत्र माया किमुतापरॆ हरॆरनुव्रता यत्र सुरासुरार्चिताः॥

श्यामावदाताः शतपत्रलॊचनाः पिशन्गवस्त्राः सुरुचः सुपॆशसः।

सर्वॆ चतुर्बाहव उन्मिषन्मणिप्रवॆकनिष्काभरणाः सुवर्चसः॥

प्रवालवैढूर्यमृणालवर्चसा परिस्फुरत्कुन्डलमौलिमालिनाम्।

भ्राजिष्णुभिर्यः परितॊ विराजतॆ लसद्विमानावलिभिर्महात्मनाम्॥

विद्यॊतमानः प्रमदॊत्तमाभिः स विद्युदभ्रावलिभिर्यथा नभः।

श्रीर्यत्र रूपिण्युरुगायपादयॊः करॊति मानं बहुधा विभूतिभिः॥

प्रॆन्खम्स्थिता याः कुसुमाकरानुगैर्विगीयमाना प्रियकर्म गायती।

ददर्श तत्राखिलसात्वतां पतिं श्रियःपतिं यज्ञपतिं जगत्पतिम्॥

सुनन्दनन्दप्रबलार्हणीदिभिः स्वपार्षदमुख्यैः परिसॆवितं विभुम्।

भृत्यप्रसादाभिमुखं दृगासवैः प्रसन्नहासारुणलॊचनाननम्॥

अध्यर्हणीयासनमास्थितं विभुं वृत्तं चतुःषॊडशपन्चशक्तिभिः॥भागवत २/९/१०-१६॥(Courtesy: Dr. PrabhanjanAchArya’s “Sri Sumadhwavijaya”)

Dr. Prabhanjanacharyaru further provides us with the description of Moksha given in Mahabharata, Vanaparva, where it is given in the form of a conversation between Goddess Saraswati and Tarkshya. Sri Madhwacharyaru also provides the gist of this conversation in his AnuvyaKhyAna (2/3/33-36).

ಪರಮಾಗಮಾರ್ಥವರಶಾಸ್ತ್ರಮಿದಂ ಭಜತಾಮಮಾನವಕಲಾರಚಿತಮ್|

ವ್ರಜತಾಮಹೋ ಪರಮವೈಷ್ಣವತಾಂ ರತಯೇ ಸ್ವಲೋಕಮಜಿತೋ ದಿಶತಿ||7||

ParamAgamArThavarashAstramidam BhajatAmamAnavakalArachitam|

VrajatAmahO paramavaiShNavatAm ratayE swalOkamajitO d

ishati||7||

परमागमार्थवरशास्त्रमिदं भजताममानवकलारचितम्।

व्रजतामहॊ परमवैष्णवतां रतयॆ स्वलॊकमजितॊ दिशति॥७॥

SUMMARY: Invincible, indefatigable Sri Narayana unhesitatingly allows those following the principles of Sri Madhwa Shastra to roam about freely in his Vaikuntha; the Madhwa Shastra provided by Sri Madhwaru, an incarnation of Lord Vayu, is the greatest and purest of all Shastras as it provides the most appropriate and correct meaning of all Shastras.

In this stanza, it is quite clear that perfect adoption of the principles of Madhwa Shastra impresses Lord Vishnu so much that he would not hesitate those followers to roam about in Vaikuntha.  

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

 (Sri #Jagannathadasa virachita)

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

238.      ವೇದತತಿಗಳ ಮಾನಿ ಲಕ್ಷ್ಮಿಧ-

                ರಾಧರನ ಗುಣರೂಪಕ್ರಿಯೆಗಳ

                ಆದಿಮಧ್ಯಾಂತವನು ಕಾಣದೆ ಮನದಿ ಯೋಚಿಸುತ|

                ಆದಪೆನೆ ಈತನಿಗೆ ಪತ್ನಿ ಕೃ-

                ಪೋದಧಿಯು ಸ್ವೀಕರಿಸಿದನು ಲೋ-

                ಕಾಧಿಪನು ಭಿಕ್ಷುಕನ ಮನೆಯೌತನವ ಕೊಂಬಂತೆ||24||

            VEdatatigaLa mAni LakShmiDha-

            rADharana guNarUpakriyegaLa

            AadimaDhyAntavanu kANade manadi yOchisuta|

            Aadapene yeetanige patni kru-

            pOdaDhiyu sweekarisidanu lO-

            kADhipanu BhikShukana maneyautanava kombante||24||

SUMMARY: Unable to imagine the beginning, middle or end for the good qualities of the Lord of this Universe, including the Earth, Goddess Lakshmi, who is the favoring deity of Vedas, keeps wondering how she could become his consort. She opines that being an ocean of kindness, the Lord has graced her by making her to be his wife like an Emperor dining in a beggar’s house.

Goddess Lakshmi is wondering about the qualities of Lord Vishnu. She finds them unfathomable, infinite and immeasurable. It is difficult to imagine an Emperor agreeing and dining in a beggar’s house. Similarly, Lord Vishnu has favored Goddess Lakshmi by accepting her as his wife, even though she is in no way commensurate with his qualities or greatness. It may be recalled that Lord Krishna, who was on a peace-making mission, went to Hastinavati but took shelter in Vidura’s house and shared food with him.

239.      ಕೋವಿದರು ಚಿತ್ತೈಸುವುದು ಶ್ರೀ-

                ದೇವಿಯೊಳಗಿಹ ನಿಖಿಳಗುಣ ತೃಣ-

                ಜೀವನಲಿ ಕಲ್ಪಿಸಿ ಯುಕುತಿಯಲಿ ಮತ್ತು ಕ್ರಮದಿಂದ|

                ದೇವದೇವಕಿ ಇಪ್ಪಳೆಂದರಿ-

                ದಾ ವಿರಿಂಚನ ಜನನಿ ಈತನ

                ಆವಕಾಲದಲರಿಯಳಂತವ ನರರ ಪಾಡೇನು||25||

            KOvidaru chittaisuvudu Sree-

            dEviyoLagiha niKhiLaguNa truNa-

            jeevanali kalpisi yukutiyali mattu kramadinda|

            DEvadEvaki yippaLendari-

            dA virinchana janani yeetana

            aavakAladalariyaLantava narara pADEnu||25||

SUMMARY: The Knowledgeable should take note of: Imagining that all the qualities that Goddess Lakshmi Devi possesses to be equal to a grass and they are all present in human beings and seeing that there is no comparison between all those qualities and the qualities that Lord Vishnu possesses, one must realize the difference between Lord Hari and Goddess Lakshmi Devi.  If the Mother of Lord Brahma, Sri Lakshmi Devi, is unable to know the depth and intensity of the qualities of Lord Hari, what should be said of the status of human beings?

“Devakee” refers to Goddess Lakshmi. “Kam” means Ananda or pleasure and since Goddess Lakshmi gets pleasure from Sri Hari, she is known as Devaki. We can find the usage of “Devaki” for Lakshmi in Yamaka Bharata and Dwadashastotra too.

“Virinchana janani” means the mother Lord Brahma, the Abhimani Devata or the favoring deity of Mahattattva or the Principles of Universe. She is the incognito favorite deity of the Principles of Universe and she has a mystic form.

In his “Sri Madhwavijaya” Seventh Sarga, Sri Narayana Panditacharyaru says:

ನ ರಮಾ(s)ಪಿ ಪದಾಂಗುಲೀಲಸನ್ನಖಧೂರಾಜದನಂತ ಸದ್ಗುಣಾನ್|

ಗಣಯೇದ್ಗಣಯಂತ್ಯನಾರತಂ ಪರಮಾನ್ ಕೋ(s)ಸ್ಯ ಪರೋ ಗುಣಾನ್||46||

Na RamA(s)pi padAnguleelasannaKhaDhUrAjadananta sadguNAn|

GaNayEdgaNayantyanAratam paramAn kO(s)sya parO guNAn||46||

न रमाsपि पदान्गुलीलसन्नखधूराजदनन्त सद्गुणान्।

गणयॆद्गणयन्त्यनारतं परमान् कॊsस्य परॊ गुणान्॥४६॥

Even if Sri Rama Devi starts counting the infinite virtues/attributes or qualities of the various activities that the nails of the fingers in the feet of Lord Vishnu, she cannot complete the numbering; such being the case, who else can describe his virtues?

240.        ಕ್ಷೀರ ದಧಿ ನವನೀತ ಘೃತದೊಳು

                ಸೌರಭ ರಸಾಹ್ವಯನೆನಿಸಿ ಶಾಂ-

                ತೀರಮಣ ಜ್ಞಾನ ಕ್ರಿಯೇಚ್ಛಾಶಕ್ತಿ ಎಂದೆಂಬ|

                ಈರೆರಡು ನಾಮದಲಿ ಕರೆಸುವ

                ಭಾರತೀ ವಾಗ್ದೇವಿ ವಾಯು ಸ-

                ರೋರುಹಾಸನರಲ್ಲಿ ನೆಲೆಸಿಹರೆಲ್ಲ ಕಾಲದಲಿ||26||

                KSheera daDhi navaneeta GhrutadoLu

                SauraBha rasAhwayanenisi shAn-

                teeramaNa JnAna kriyEchChAshakti yendemba|

                YeereraDu nAmadali karesuva

                BhAratee vAgdEvi vAyu sa-

                rOruhAsanaralli nelesiharella kAladali||26||

SUMMARY: Lord Aniruddha, who takes pleasure in peace, is present in milk, curds, butter and ghee in the name of Saurabharasa; Goddess Bharati, Goddess Saraswati, Lord Vayu and Lord Brahma are present in knowledge, action, desire and power and these gods and goddesses are present in these respective places or material, always.

It is because of their presence that the respective material or qualities exhibit or possess their taste, smell, intensity etc.

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

ಶ್ರೀ ಅನಂತಶಯನನ ದರ್ಶನ ಫಲಶ್ರುತಿ/Benefits of the Darshan of Sri Ananthashayana

ಯಾ ತೈತ್ತರೀಯನಿಗಮಾಂತಗಕಿಂವದಂತೀ ಸೇವಾತ್ರಯೋಚಿತಫಲತ್ರಿತಯಂ ವದಂತೀ|

ತತ್ರತ್ಯಸಂಶಯಮಪಾಕುರುತೇs೦ಘ್ರಿಮಧ್ಯವಕ್ತ್ರಂ ಕ್ರಮೇಣ ದೃಶಿ ಪದ್ಮನಾಭಃ||42||

YA taittareeyanigamAntagakimvadantee sEvAtrayOchitaPhalatritayam vadantee|

TatratyasamshayamapAkurutE(s)GhrimaDhyavaktram kramENa GhaTayan drushi PadmanABhaha||42||

या तैत्तरीयनिगमान्तगकिंवदन्ती सॆवात्रयॊचितफलत्रितयं वदन्ती।

तत्रत्यसम्शयमपाकुरुतॆsन्घ्रिमध्यवक्त्रं क्रमॆण दृशि पद्मनाभः॥४२॥

SUMMARY: It is stated in TaittareeyOpanishat that for those who worship the Lord’s feet, middle portion of the body and face separately, the Lord grants the Darshan of those organs the devotee has worshipped, albeit according to the kind of worship they have offered. If anyone were to entertain suspicion about what is stated in TaittareeyOpanishat, then, Lord Padmanabha clarifies it to those seeing the feet through first door, the mid-portion through the second and the feet through the third door respectively. For those worshipping the feet, the Darshan of the feet is the Salvation or Moksha. Similarly, the Darshan of other organs of the Lord is the salvation corresponding to the worship offered by respective devotees.

ಪಾಸ್ಯನಂತಪುರೇಶ ತ್ವಂ ಅಶೇಷಂ ಶೇಷಶಾಯ್ಯಪಿ|

ತಥಾ ಹಿ ಕರುಣಾವಂತಃ ಪರಕಾರ್ಯಧುರಂಧರಾಃ||43||

PAsyanantapurEsha twam ashESham shEShashAyyApi|

TaThA hi karuNAvantaha parakAryaDhuranDharAha||43||

पास्यनन्तपुरॆश त्वं अशॆषं शॆषशाय्यपि।

तथा हि करुणावन्तः परकार्यधुरन्धराः॥४३॥

SUMMARY: Oh Lord of Anantapura! Even though you are always sleeping on Lord Adi Shesha and appear to be unenthusiastic, you still protect the entire universe, which is but natural because kind hearted people possess and exhibit huge enthusiasm in accomplishing the tasks of others.

There are two more stanzas in praise of Lord Ananthapadmanabha. Sweets should not be served or consumed or cannot be consumed in large quantity at a time. Therefore, the other two stanzas will be served in the next episode.

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