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

(Sri #Jagannathadasa virachita)

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

         

244.      ಅಮಿತ ಮಹಿಮನಪಾರಗುಣಗಳ

            ಸಮಿತವರ್ಣಾತ್ಮಕ ಶ್ರುತಿ ಸ್ಮೃತಿ

                ಗಮಿಸಲಾಪವೆ ತದಭಿಮಾನಿಗಳೆಂದೆನಿಸಿಕೊಂಬ|

                ಕಮಲಸಂಭವ ಭವ ಸುರೇಂದ್ರಾ-

                ದ್ಯಮರರನುದಿನ ತಿಳಿಯಲರಿಯರು

                ಸ್ವಮಹಿಮೆಗಳಾದ್ಯಂತಮಧ್ಯಗಳರಿವ ಸರ್ವಜ್ಞ||30||

            Amita mahimanapAraguNagaLa

            samitavarNAtmaka shruti Smruti

            gamisalApave tadaBhimAnigaLendenisikomba|

            KamalasamBhava Bhava surEndrA-

            Dyamararanudina tiLiyalariyaru

            swamahimegaLAdyantamaDhyagaLariva sarvajna||30||

SUMMARY: Can the Shruti and Smrutis with limited alphabets make the infinite qualities of Sri Hari, whose greatness is unlimited and without any boundaries, understood? Lord Brahma, Shiva, Indra and other demi-gods, who are favoring deities (Abhmani devatas) of those qualities can never know those qualities of Sri Hari. Lord Hari, the Omniscient, alone knows his own beginning, the middle and the end.

This stanza exemplifies the unfathomable infinity of Lord Sri Hari in a very brilliant way. All the Shrutis and Smrutis put together are infinite by themselves. It is said about Vedas: “AnantA vai VedAha” (अनन्ता वै वॆदाः). In addition, Mahabharata has one lakh shlokas; the Eighteen Puranas account for four lakh shlokas; Pancharatra has one crore shlokas; Mula Ramayana averred by Sri Narada Muni to Sri Valmeeki consisted of one crore shlokas and so on. But, Sri Jagannathadasaru states that these Shrutis and Smrutis are “SamitavarNAtmaka” or whatever alphabets, words and sentences are found in these holy texts are ‘limited’, when compared to the ‘infinity factor’ or ‘infinity phenomenon’ of Lord Sri Hari. Goddess Lakshmi Devi, Lord Brahma, Lord Shiva, Lord Indra and all other demi-Gods can never ‘fathom’ the qualities, their dimension and depths, of Lord Sri Hari. The fifty-two alphabets are themselves limited because even the most inaudible sounds of air that blows, the water that flows, the sounds that birds and animals produce do all ‘signify’ the qualities of Lord Hari. Therefore, Lord Hari alone knows what he is and none else can dream of knowing him fully, says Sri Jagannatha Dasaru in this stanza.

The following stanzas in Gita put the message of the above stanza in better perspective:

SwayamEvAtmanA(ss)tmaanam vEtthattwam puruShOttama|

BhUtaBhAvana BhUtEsha dEvadEva jagatpatE||Gita (10/15)

BahUni mE vyateetAni janmAni tava chArjuna|

TAnyaham vEda sarvANi na twam vEtTha parantapa||Gita (4/5)

VEdAham samateetAni vartamAnAni chArjuna|

BhaviShyANi cha BhUtAni mAm tu vEda na kashchana||Gita7/26)

स्वयमॆवात्मानाssत्मानं वॆत्थत्वं पुरुषॊत्तम।

भूतभावन भूतॆश दॆवदॆव जगत्पतॆ॥गीता (१०/१५)

बहूनि मॆ व्यतीतानि जन्मानि तव चार्जुन।

तान्यहं वॆद सर्वाणि न त्वं वॆत्थ परन्तप॥(गीत ४/५)

वॆदाहं समतीतानि वर्तमानानि चार्जुन।

भविष्याणि च भूतानि मां तु वॆद न कश्चन॥गीत (७/२६)

Even Lord Hari has clarified that he knows that he is ‘infinity’ embodied. In the case of all others, except Hari, the feeling of “knowing everything” only signifies that they “do not” know “anything” or they extoll their ‘emptiness’. The forms, qualities, organs etc., of Sri Hari are infinitely infinite.

245.     ವಿತ್ತ ದೇಹಾಗಾರ ದಾರಾ-

                ಪತ್ಯ ಮಿತ್ರಾದಿಗಳೊಳಗೆ ಹರಿ

                ಪ್ರತ್ಯಗಾತ್ಮನು ಎಂದೆನಿಸಿ ನೆಲೆಸಿಪ್ಪನೆಂದರಿದು|

                ನಿತ್ಯದಲಿ ಸಂತೃಪ್ತಿಬಡಿಸುತ

                ಉತ್ತಮಾಧಮಮಧ್ಯಮರ ಕೃತ-

                ಕೃತ್ಯನಾಗುನ್ಮತ್ತನಾಗದೆ ಭೃತ್ಯ ನಾನೆಂದಿ||31||

            Vitta dEhAgAra dArA-

            PatyA mitrAdigaLoLage Hari

            pratyagAtmanu yendenisi nelesippanendaridu|

            Nityadali santruptibaDisuta

            uttamADhamamaDhyamara kruta-

            krutyanAgunmattanAgade Bhrutya nAnendi||31||

SUMMARY: One should be aware of the fact that in the materials, body, house, wife, children, friends and all others, Sri Hari is present as “pratyagAtma”; with that knowledge, one should keep satisfying the good, medium and wretched humans around without getting inebriated or dizzy and become successful by considering himself or herself as a ‘servant of the Lord’.

Within the humans, Lord Hari is present as the inner soul and in all other beings and materials around the person, Lord Hari is present in the form of PratyagAtma. He makes men and women ‘feel’ satisfied or dissatisfied by being present in everything and everywhere. This ‘ultimate submission’ to Lord Hari paves the path to Mukti or Moksha or salvation.

The word ‘krutakrutya’ has been described in Mayavadakhandane – Teeka as “KrutakrutyO muktaha” which means “Mukti” or salvation (refer Dr. Sri Prabhanjanachar’s “Sri Harikathmrutasara” compilation and edition page 293).

The words good, medium and wretched should be conceived as referring to elders, equals and younger ones. This entails being respectful to elders, friendly with equals and affectionate with younger ones.  

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI VADIRAJA GURUBHYO NAMAHA

Upashmara (Conclusion) of BHAAVEE SAMEERA SRI VADIRAJA VIRACHITA

SRI TEERTHA PRABHANDA

ನಾನಾವೃತ್ತಂ ಸ್ವಯಾತ್ರಾಕ್ರಮಪರಿಚಿತಸುಕ್ಷೇತ್ರಮಾಹಾತ್ಮ್ಯಯುಕ್ತಂ

ಶಬ್ದಾಲಂಕಾರಬದ್ಧಂ ಶಮಲಕುಲಹರಶ್ಲಾಘನೀಯಾರ್ಥಹೃದಮ್|

ಶ್ರೀನಾಥಪ್ರೀತಿಹೇತೋಃ ಹಯವದನಕೃಪಾಂಭೋಧಿಸಂಭೂತರತ್ನಂ

ಚಕ್ರೇ ತೀರ್ಥಪ್ರಬಂಧಂ ಬಹುಗುಣಭರಿತಂ ವಾದಿರಾಜೋ ಯತೀಂದ್ರಃ||46||

NAnAvruttam swayAtrAkramaparichitasukShEtramAhAtmyayuktam

shabdAlankArabadDham shamalakulaharashlAGhaneeyArThahrudam|

SreenAThapreetihEtOho HayavadanakrupAmBhODhisamBhUtaratnam

chakrE teerThaprabanDham bahuguNaBharitam VAdirAjO yateendraha||46||

नानाव्रुत्तं स्वयात्राक्रमपरिचितसुक्षॆत्रमाहात्म्ययुक्तं

शब्दालन्कारबद्धं शमलकुलहरश्लाघनीयार्थहृदम्।

श्रीनाथप्रीतिहॆतॊः हयवदनकृपाम्भॊधिसम्भूतरत्नं

चक्रॆ तीर्थप्रबन्धं बहुगुणभरितं वादिराजॊ यतीन्द्रः॥४६॥

SUMMARY: Exponential and outstanding poet Sri Vadirajaru, who possessed purest adoration to Sri Madhwa Shastra, created an exceedingly prolific poetic jewel titled Teerthaprabandha with exceptional variety of rhythmic patterns like Pathyavaktra, Upendravajra and so on, bedecked it with most pleasant, simple and musical words that are pregnant with meaning, that contain stanzas the recitation of which provides the richest experience and positive energy (Punya), dwelling upon the choicest pilgrim centres he visited and their reading or hearing ensures the path for salvation, worldly pleasures and pleasures in the world hereafter, and submitted it to the pleasure of Lord Sri Hari.

Sri Teerthaprabandha is not a travelogue in the ordinary sense of the term; Sri Vadirajaru visited several pilgrim centres, dipped in several holy rivers and spent a lot of time in many temples. In this work Teerthaprabandha, he offers prayers to different deities and holy rivers. Teertha means Teerthakshetra, which means pilgrim centre, holy place etc., and Prabandha in common parlor means an essay. But Teerthaprabandha is poetry that flows with very rare and extraordinary word patterns, rhythmic patterns, figures of speech. Teerthprabhandha is hailed as jewel that Sri Vadirajaru has personally created to adore Sri Hari. However, there is absolutely no exaggeration in anything that is said in this poetic extravaganza.

Sarasabharateevilasa, Sri Narayanacharyaru, Sri Raghunatharu, Sri Jagannatha Dasaru and several other scholars and outstanding books have hailed Teerthaprabandha for its quality of expression, brevity of presentation, usage of simple diction and affluence of meaning.

The reading or hearing of Teerthaprabandha clears all sins and paves way for salvation as it has been created by the grace of Lord Hayagreeva, for the grace of Lord Hayagreeva and submitted for the grace of Lord Hayagreeva.   

In the next episode, Phalashruti will be given.     

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 8, 9 AND 10 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 8, 9 ಮತ್ತು 10ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

 SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 8, 9 AND 10  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 8, 9 ಮತ್ತು 10ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ನನು ತತ್ರ ವಿಶ್ವವಿಭವೈಕಪದಂ ಪರಿಭಾತಿ ಪೂರ್ಣಪುರುಷಸ್ಯ ಪುರೀ|

ಉಪಲಭ್ಯತೇ ಯದುಪಮಾನಪದಂ ಪ್ರತಿಬಿಂಬಮೇವ ಮಣಿವಪ್ರಗತಮ್||8||

Nanu tatra vishwaviBhavaikapadam pariBhAti pUrNapuruShasya puree|

UpalaBhyatE yadupamanapadam pratibimbamEva maNivapragatam||8||

ननु तत्र विश्वविभवैकपदं परिभाति पूर्णपुरुषस्य पुरी।

उपलभ्यतॆ यदुपमानपदं प्रतिबिम्बमॆव मणिवप्रगतम्॥८॥

SUMMARY: In that Vaikunthaloka, which is the mainland of all luxury and glory, the City of Supreme God Sri sparkles specially; in the corridors of that City of shining diamonds, the reflection of the city alone is the perfect comparison.

The City of Sri Hari is enveloped in a corridor and the reflection of the city is seen in the corridor. There is no other matching City anywhere in the universe, except the reflection found on the corridors of that city.

ಸಿತಸೌಧಸಂತತಿರುಚಾ ಸ್ಫುರಿತಾ ಪರಿತೋsರುಣಾಶ್ಮಗೃಹಪಂಕ್ತಿರುಚಿಃ|

ಇಹ ಮಚ್ಛರೀರವಲಯೇ ಲಸಿತಾಮನುಯಾತಿ ಮೂರ್ತಿಮಸುರಾಸುಹೃತಃ||9||

SitasauDhasantatiruchA sPhuritA paritO(s)ruNAshmagruhapangktiruchihi|

Iha machChareeravalayE lasitAmanuyAti mUrtimasurAsuhrutaha||9||

सितसौधसन्ततिरुचा स्फुरिता परितॊsरुणाश्मगृहपन्ग्क्तिरुचिः।

इह मच्छरीरवलयॆ लसितामनुयाति मूर्तिमसुरासुहृतः॥९॥

SUMMARY: Owing to the brightness of the surrounding castles in blazing colour, the lanes of houses built of beeds of Padmaraga, can be compared to the image of Sri Hari sparkling in the middle of my body.

The underlying meaning of this stanza is that the castles in Vaikuntha are shining like Sri Hari, who is resting on the body of Adi Shesha that is radiant like diamond or pearls and like the radiation around the rising Sun.

Sri Chalari Achar explains:

BhagavatpuryAm raktavarNapadmarAgavarNanirmitAni gruhANi santi| Tatsaritaha shuBhravarNa-chUrNaliptAha prAkArAha santi| ShuBhrapAkAramaDhyagataraktavarNagruhapangktihi Dhavalama-

chChareera maDhyE divyamAnOdyadAdityavarNa HarimUrtivat BhAti|

भगवत्पुर्यां रक्तवर्णपद्मरागवर्णनिर्मितानि गृहाणि सन्ति। तत्सरितः शुभ्रवर्णचूर्णलिप्ताः प्राकाराः सन्ति। श्भ्रप्राकारमध्यगत-

रक्तवर्ण गृहपन्ग्क्तिः धवलमच्छरीर मध्यॆ विद्यमानॊद्यदादित्यवर्ण हरिमूर्तिवत् भाति॥ (Ref. Sri Sumadhwavijaya compiled, edited and translated by Dr. Prabhanjanacharyaru, page 388 footnote)

The stanza also indicates that the castles in Vaikuntha glow like Lord Sri Hari.

ಶಬಲಾ ವಲೀಕಘಟಿತಸ್ಫಟಿಕದ್ಯುತಿಭಿರ್ಹರಿನ್ಮಣಿಮಯೀ ವಲಭೀ|   

ಪ್ರತಿಸದ್ಮ ಭಾತಿ ಯಮುನಾ ಮಿಲಿತಾ ಸಿತಸೌರಸೈಂಧವಪಯೋಭಿರಿವ||10||

ShabalA valeekaGhaTitasPhaTikadyutirharinmaNimayee valaBhee|

Pratisadma BhAti yamunA militA sitasaurasainDhavapayOBhiriva||10||

शबला वलीकघटिस्फटिकद्युतिभिर्हरिन्मणिमयी वलभी।

प्रतिसद्म भाति यमुना मिलिता सितसौरसैन्धवपयॊभिरिव॥१०॥

SUMMARY: The terrace of each of those spectacular castles, which are made of mixed beeds of pearl, shine due to the radiation of the edge of panels adoring the houses there and they resemble the confluence of the pure waters of Ganga and Yamuna rivers.

Valeeka means the edge of panels of houses; it also means multistoried houses; “Shabala” means multicoloured and “Valabhee” means the terrace.

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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

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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