ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

438.     ದೀಪದಿಂ ದೀಪಗಳು ಪೊರಮ-

            ಟ್ಟಾಪಣಾಲಯಗತ ತಿಮಿರಗಳ

            ತಾ ಪರೀಹರಗೈಸಿ ತದ್ಗಪದಾರ್ಥ ತೋರ್ಪಂತೆ|

            ಸೌಪರಣಿವರವಹನ ತಾ ಬಹು-

            ರೂಪನಾಮದಿ ಎಲ್ಲ ಕಡೆಯಲಿ

            ವ್ಯಾಪಿಸಿರ್ದು ಯಥೇಷ್ಟಮಹಿಮೆಯ ತೋರ್ಪ ತಿಳಿಸದಲೆ||26||

            Deepadim deepagaLu porama-

            TTApaNAlayagata timiragaLa

            tA pareeharagaisi tadgapadArtha tOrpante|

            SauparaNivaravahana tA bahu-

            rUpanAmadi yella kaDeyali

            vyApisirdu yathEShTamahimeya tOrpa tiLisadale||26||

SUMMARY: Like the lamps come out of lamps and clear the darkness in shops and houses and make the articles inside visible, Lord Sri Hari, who has the Golden Eagle Garuda as his vehicle, presents himself in all places in different forms and with different names, shows everything, without making anyone aware of his supreme greatness.

It is a known fact that the light is transferred from one lamp to another and with it the articles, items become visible. Sri Madhwacharyaru has explained this factor in his Bhagavata Tatparya Nirnaya as: “DeepAddeepAntaram yathA”(2/6/41- Bhagavata Tatparya NirNaya); further in the same work, Sri Madhwacharyaru states: “TEjasO rUpavadrUpam bahudhAkurutE Harihi”(1/1/1).

Sauparana refers to Sauparnee or the wife of Suvarna or Sauparnivara, which means Garuda, the divine Golden Eagle, the vehicle of Lord Vishnu. Varavahana means Lord Hari, who rides Garuda.   

439.     ನಳಿನಮಿತ್ರಗೆ ಇಂದ್ರಧನು ಪ್ರತಿ-

            ಫಲಿಸುವಂತೆ ಜಗತ್ತ್ರಯವು ಕಂ-

            ಗೊಳಿಪದನುಪಾಧಿಯಲಿ ಪ್ರತಿಬಿಂಬಾಹ್ವಯದಿ ಹರಿಗೆ|

            ತಿಳಿಯೆ ತ್ರಿಕಕುದ್ಧಾಮನತಿಮಂ-

            ಗಳಸುರೂಪವ ಸರ್ವಠಾವಿಲಿ

            ಪೊಳೆವ ಹೃದಯಕೆ ಪ್ರತಿದಿವಸ ಪ್ರಹ್ಲಾದಪೋಷಕನು||27||

            NaLinamitrage indradhanu prati-

            Phalisuvante jagattrayavu kan-

            goLipadanupAdhiyali pratibimbAhwayadi harige|

            tiLiye trikakuddAmanatiman-

            gaLasurUpava sarvaThAvili

            poLeva hrudayake pratidivasa prahlAdapOShakanu||27||

 SUMMARY: Like the rainbow acts as the reflection for Sun, all the three universes dazzle like the unparalleled reflection for Lord Sri Hari. By worshipping the TripaduddhAma Sri Hari of pleasant form, the caretaker of Prahlada, Sri Hari becomes visible everywhere and every day in one’s heart.

Now, there are two types of reflection, in general. In this stanza, the beings have been depicted as reflections of Lord Hari. The two types of reflection are known as SopAdhika and AnupAdhika. The SopAdhika or a reflection that has external alternatives refers to the reflection we find in the morror. It is clear that apart from the reflection we find in mirrors there are other means in which similar reflections can be experienced or seen like in water, oil and so on. Rainbow is said to be belonging to the AnupAdhika type of reflection, which means there are no parallels for rainbow. However, scientifically, it has been proved that apart from the soft showers that allow the sun’s rays pass through, appearing as a rainbow, there are other means like the tiny drops of water we come across in waterfalls or even large dams provide a similar medium for the rainbow to appear in the presence of Sunlight. The idea behind giving the example of rainbow is to show that the reflection of Hari in all beings is inexplicable, invisible and it can only be experienced with unassuming devotion.

The word TrikaduddhAma means three places where Lord Hari stays. They are Shwetadweepa or the milky cosmic ocean, AnantAsana or the mattress of serpent king Ananta or Sheshanaga and V Vaikuntha. In brief, Trikaduddhama means resident of three places. The word Trikaduddhama is mentioned in the Vishnusahasranama.

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN 

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 45, 46 and 47 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 45, 46 ಹಾಗೂ 47ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 45, 46 and 47 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 45, 46 ಹಾಗೂ 47ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಅಧಿಕಧಿಷಣಮೇನಂ ವ್ಯಾಖ್ಯಯಾ ಶೋಭಮಾನಂ

ಹರಿಮಿವ ಕವಿವರ್ಯಂ ಸತ್ಯವತ್ಯಾಸ್ತನೂಜಂ|

ಸತತಮನಿಮಿಷಂ ಸಂದೃಶ್ಯ ಸಾನಂದಚಿತ್ತಾಃ

ಸಮಯಮಪಿ ಗತಂ ಸಂವಿದ್ರತೇ ನ ಸ್ಮಲೋಕಾಃ||45||

अधिकधिषणमॆनं व्याख्यया शॊभमानं हरिमिव कविवर्यं सत्यवत्यास्तनूजम्।

सततमनिमिषं सन्दृश्य सानन्दचित्ताः समयमपि गतं सम्विन्द्रतॆ न स्म लॊकाः॥45॥

AdhikadhiShaNamEnam vyAkhyayA shObhamAnam

Harimiva kavivaryam satyavatyAstanUjam|

SatatamanimiSham sandrushya sAnandachittAha

SatatamanimiSham sandrushya sAnandachittAha

Samayamapi gatam samvindratE na sma lOkAha||45||
SUMMARY: The audiences were looking at the dazzling persona of Sri Madhwacharyaru without winking their eyes with utter bewilderment and likening him with Sri Vedavyasa, the son of Satyavati, and listening to the eloquent discourse the supreme scholar Sri Madhwacharyaru was rendering and enjoying every minute, even as they became totally unaware of the time that had elapsed.

Sri Madhwacharyaru was appearing like Lord Sri Vedavyasa when he was giving the discourse, sitting on the holy Vyasapeetha.

This stanza symbolically states that Sri Madhwacharyaru, an incarnation of Lord Vayu, is the only eligible person to interpret the holy scripts as he is the only person who knows the exact meaning of all scriptures.

He is the most beloved devotee of Lord Narayana.

ಉದಯಮಿತ ಇವಾಸ್ತಂ ಯಂಶ್ಚ ಭಾನುರ್ಬಭಾಸೇ

ಸ್ಫುಟಮಕಲುಷರೂಪೋ ದರ್ಶನೀಯೋsನುರಾಗೀ|

ಶುಚಿಹರಿಪದಮಾಪತ್ಸಂಪದೋರಾಶ್ರಿತಾನಾಂ

ನ ಹಿ ಭವತಿ ವಿಶೇಷಃ ಸ್ವಪ್ರಕಾಶೋನ್ನತಾನಾಂ||46||

उदयमित इवास्तं यंश्च भानुर्बभासॆ स्फुटमकलुषरूपॊ दर्शनीयॊsनुरागी।

शुचिहरिपदमापत्संपदॊराश्रितानां न हि भवति विशॆषः स्वप्रकाशॊन्नतानाम्॥46॥

Udayamita ivAstam yamshcha bhAnurbabhAsE

sphuTamakaluSharUpO darshaneeyO(s)nurAgee|

ShuchiharipadamApatsampadOrAshritAnAm

Na hi bhavati vishEShaha swaprakAshOnnatAnAm||46||

SUMMARY: The Sun looks like rising even while setting with his pure shape and form, bliss and spreading the bright twilight of the evening; he was sinking with the same brightness as he appears in the morning during sunrise; for those sheltering under the divine grace of Lord Vishnu, who dazzle with the high radiation of their original form and for such persons, the wealth and misery do not make any impact.

In this stanza, with the example of the Sun, the fact that for the virtuous and righteous persons, the ebbs and tides of life of happiness and unhappiness, good and bad, wealth and poverty do not cause any effect.   

ಮರಕತಮಣಿವರ್ಣೇ ಭೂತಧಾತ್ರೀಪುರಂಧ್ರ್ಯಾ

ಲಸತಿ ಜಲಧಿವಾಸಸ್ಯರ್ಧಲೀನಃ ಕ್ಷಣಾರ್ಧಂ|

ಅರುಣತರಣಿಬಿಂಬಚ್ಛದ್ಮನಾ ಪದ್ಮರಾಗಃ

ಕಪಿಶಕರಕಲಾಪೋಲ್ಲಾಸ್ಯಭೂತ್ ಪ್ರೇಕ್ಷಣೀಯಃ||47||

मरकतमणिवर्णॆ भूतधात्रीपुरन्ध्या लसति जलधिवासस्यर्धलीनः क्षणार्धम्।

अरुणतरणिबिम्बच्छद्मना पद्मरागः कपिशकरकलापॊल्लास्यभूत् प्रॆक्षमाणः॥47॥

MarakatamaNivarNE bhUtadhAtreepurandhryA

Lasati jaladhivAsasyardhaleenaha kShaNArdham|

AruNataraNibimbachChadmanA padmarAgaha

kapishakarakalApOllAsyabhoot prEkShaNeeyaha||47||

SUMMARY: The precious pearl Padmaraga that sparkles with heaps of ruby red rays shed by the Sun had made the dame of Earth shine with the clothes she was wearing in the form of Oceans that were glowing with the brightness of the pearl Indraneelamani.

In this stanza, the Earth has been likened to a woman, the Sun to the pearl called Padmaraga and the Ocean to the clothes or dress or sari that Goddess Earth was wearing.   

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

436.     ಜೀವಜೀವರ ಭೇದ ಜಡಜಡ-

            ಜೀವಜಡಗಳ ಭೇದ ಪರಮನು

            ಜೀವಜಡಸುವಿಲಕ್ಷಣನು ಎಂದರಿದು ನಿತ್ಯದಲಿ|

            ಈ ವಿರಿಂಚಾಂಡದೊಳು ಎಲ್ಲಾ

            ಠಾವಿನಲಿ ತಿಳಿದೈದು ಭೇದ ಕ-

            ಳೆವರದೊಳರಿತಚ್ಯುತನ ಪದವೈದು ಶೀಘ್ರದಲಿ||24||

            Jeevajeevara bhEda jaDajaDa-

            jeevajaDagaLa bhEda paramanu

            jeevajaDasuvilakShaNanu yendaridu nityadali|

            Ee virinchAnDadoLu yellA

            ThAvinali tiLidaidu bhEda ka-

            LevaradoLaritachyutana padavaidu sheeGhradali||24||

SUMMARY: Basically, there are five difference across beings in the universe namely difference between different beings; difference between different inanimate beings; difference between animate and inanimate; Almighty is entirely different from all animate and inanimate beings. A wise person is required to keep these differences in the mind at all places, keep thinking of the same and should aim at reaching the Vaikuntha, the Heaven at the earliest.

The ultimate truth is that these five differences are True and Eternal. Inculcating this eternal truth is the only path for attainment of salvation.

The five differences are: differences among different animate beings; differences among inanimate beings; differences between animate and inanimate beings. Differences between the Lord and animate beings and differences between the Lord and inanimate beings. In other words, broadly, there are three beings namely the Lord Almighty, the animate kingdom and the inanimate kingdom. The Principle of the Lord Almighty is the one and only phenomenon of unquestionable Eternity.  This is the ONLY definition of the Almighty and rest of all find their places among the second and third category of animate and inanimate beings, which include all other gods, goddesses and deities, to say the least. All gods and goddesses are susceptible to the inevitable end or extinction. Lord Brahma, Indra, Varuna, Agni and all other deities become extinct.     

437.     ಆದಿಯಲ್ಲಿ ಕ್ಷರಾಕ್ಷರಾಖ್ಯ

            ದ್ವೇಧ ಅಕ್ಷರದೊಳು ರಮಾ ಮಧು-

            ಸೂದನರು ಕ್ಷರಗಳೊಳು ಪ್ರಕೃತಿ ಪ್ರಣವ ಕಾಲಗಳು|

            ವೇಧಮುಖ್ಯ ತೃಣಾಂತಜೀವರ

            ಭೇದಗಳನರಿತೀ ರಹಸ್ಯವ

            ಬೋಧಿಸದೆ ಮಂದರಿಗೆ ಸರ್ವತ್ರದಲಿ ಚಿಂತಿಪುದು||25||

            Aadiyalli kSharAkSharAkhya

            dwEdha akSharadoLu ramA Madhu-

            sUdanaru kSharagaLoLu prakruti praNava kAlagaLu|

            vEdhamukhya truNAntajeevara

            bhEdagaLanaritee rahasyava

            bOdhisade mandarige sarvatradali chintipudu||25||

SUMMARY: Initially, there shall be two types of objects namely KShara and AkShara. In the Akshara category, only Goddess Lakshmi and Lord Narayana are there. In the Kshara category, nature, the Paradigm, Time, Brahma and other beings upto the grass is there. One should become aware of this difference or discrepancy in creation, should not divulge this truth to foolish people and keep thinking of this always.

The Principal of Creation is widely divided into two as KShara and AkShara. Kshara means anything and everything that gets destroyed or become extinct. Akshara means one that is infinite, eternal and indestructible. Therefore, only Lord Narayana and Goddess Lakshmi are in Akshara.

This difference between Kshara and Akashara should not be revealed to the fools or idiots means those who are not eligible to know this Principal Principle of Creation. This is the ultimate Truth.

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN 

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 41, 42, 43 and 44 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 41, 42, 43 ಹಾಗೂ 44ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 41, 42, 43 and 44 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 41, 42, 43 ಹಾಗೂ 44ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಅವಸರಮಧಿಗಮ್ಯ ಭ್ರೂವಿಜೃಂಭಾದಭೀಷ್ಟೋ

ಮುಖಸತತಗಲಕ್ಷ್ಮೀಭೂತಪಾಣಿಪ್ರವಾಲಃ|

ಸ್ಮಿತನಯನವಿಕಾಸೈಸ್ತಸ್ಯ ವಿಜ್ಞಾತಭಾವಃ

ಶ್ರವಸಿ ಕಿಮಪಿ ಕಾರ್ಯಂ ಮಂತ್ರಯಾಮಾಸ ಮಂಕ್ಷು||41||

अवसरमधिगम्य भ्रूविजृंभादभीष्टॊ मुखसततगलक्ष्मीभूतपाणिप्रवालः।

स्मितनयनविकासैस्तस्य विज्ञातभावः श्रवसि किमपि कार्यं मन्त्रयामास मन्क्शु॥41॥

Avasaramadhigamya bhrUvijrumbhAdabheeShTO

mukhasatatagalakShmeebhUtapANipravAlaha|

SmitanayanavikAsaistasya vijnAtabhAvaha

Shravasi kimapi kAryam mantrayAmAsa kankShu||41||

SUMMARY: Indicated with the movement of eyebrows by Sri Madhwacharyaru to create an opportunity, one of his favourite disciples understood the soft smile and opened up eyes of the master as to what he was pointing at, closed his mouth with palms to avoid breath and whispered something in the ear of Sri Madhwacharyaru.

Here is an incident where a disciple waited for an opportunity to tell Sri Madhwacharyaru about a subject in the midst of a discourse.

While speaking to Masters and elders, it is advisable to hold our hand across the mouth so that our breath or saliva does not reach the listners. This is what is indicated in this stanza.    

ಪ್ರಣತಿಪರಮಕೃತ್ಯಾ: ಸನ್ಮತೇರ್ಯೇ ಜನೌಘಾ

ವಿಬಭುರನತಿದೂರೇ ಸಂಹತಾಸ್ತಾನತೀತ್ಯ|

ಅಹಮಹಮಿಕಯಾssಶು ಪ್ರಾಪ್ಯ ಪಾರ್ಶ್ವಂ ಪ್ರಣೇಮು-

ರ್ಬಹವ ಇಹ ಗೃಹಸ್ಥಾಃ ಪೂರ್ವಸೇವಾಂ ವಿಧಾತುಂ||42||

प्रणतिपरमकृत्याह सन्मतॆर्यॆ जनौघा विबभुरनतिदूरॆ संहतास्तानतीत्य।

अहमहमिकयाsशु प्राप्य पार्श्वं प्रणॆमुर्बहव इह गृहस्थाः पूर्वसॆवां विधातुम्॥42॥

PraNatiparamakrutyAha sanmatEryE janaughA

vibabhuranatidUrE samhatAstAnateetya|

AhamahikayA(ss)shu prApya pArshwam praNEmur

bahamiva iha gruhasthAha pUrwasEvAm vidhAtum||42||

SUMMARY: Having completed through salutation already by that time, several family persons, who were waiting there, crossed the glittering scholars sitting close to Sri Madhwacharyaru, and started rushing towards Sri Madhwaru to secure the first opportunity to serve the Master.

In the previous stanza, the disciple whispered in the ear of Sri Madhwaru that several people were waiting to have his Darshan and submit certain things to the Master and Sri Madhwaru indicated that they can be allowed inside. In this stanza, the people rushed towards Sri Madhwaru. A majority of family-bound persons had also come to hear the Pravachana and have the Darshan of Sri Madhwaru.  

ವಿವಿಧಜನಪದಸ್ಥಾಃ ಪ್ರಾಕ್ ಶ್ರುತೇಭ್ಯೋ ಗುಣೇಭ್ಯಃ

ಶತಗುಣಗುಣಮೇನಂ ವಿಸ್ಮಿತಾ ವೀಕ್ಷಮಾಣಾಃ|

ಮುಕುಳಿತಕರಪದ್ಮಾ ಆಸ್ಯತಾಮಿತ್ಯವಾಪ್ತಾಃ

ಪ್ರಚುರತರಹೃದಾ ಸಂಭಾವಯಾಂಚಕ್ರಿರೇsನ್ಯೇ||43||

विविधजनपदस्थाः प्राक् श्रुतॆभ्यॊ गुणॆभ्यः शतगुणगुणमॆनं विस्मिता वीक्षकाणाः।

मुकुळितकरपद्मा आस्यतामित्यवाप्ताः प्रचुरतरहृदा सम्भावयांचक्रिरॆsन्यॆ॥43॥

VividhajanapadasthAha prAk shrutEbhyO guNEbhyaha

shataguNaguNamEnam vismitA veekShamANAha|

MukuLitakarapadmA aasyatAmityavAptAha

prachuratarahrudA sambhAvayAmchakrirE(s)nyE||43||

SUMMARY: People, who had come from different places to have the Darshan of Sri Madhwaru after hearing about his divine and mystic powers, his physical features and virgin appearance, were bewildered to see that the qualities of Sri Madhwaru they had heard of were far less and in reality, he was hundreds of times brighter and respectable; they joined their palms in dismay, with devotion and reverence, while Sri Poornapragnaru welcomed them all by asking them to sit down.

People had heard a lot about the discourses of Sri Madhwaru, his eloquence, his knowledge of holy scriptures, his charm and so on. They had come to see Sri Madhwaru with great expectations. To their astonishment, the qualities and the charm of Sri Madhwaru were beyond expression. They felt that whatever they heard was paltry understatements.

ಅಲಮಲಮನುವಾದೇನಾನುವಾಚ್ಯೇತ ಪಶ್ಚಾತ್

ನನು ಗುರವ ಇದಾನೀಮುದ್ಯತಾ ಹಿ ಪ್ರವಕ್ತುಂ|

ನ ಮನನಮಧುನಾ ದ್ರಾಗಾವ್ರಜೇತ್ಯಾಹ್ವಯತ್ ತಾನ್-

ಶ್ರುತಪರಿಚಯಸಕ್ತಾನ್ ಶ್ರಾವಕಾನ್ ಶ್ರಾವಕಾಗ್ರ್ಯಃ||44||

अलमलमनुवादॆनानुवाच्यॆत पश्चात् ननु गुरव इदानीमुद्यता हि प्रक्तुम्।

न मननमधुना द्रागाव्रजॆत्याह्वयत् तान् श्रुतपरिचसक्तान् श्रावकान् श्रावकाग्र्यः॥44॥

AlamalamanuvAdEnAnuvAchyEta pashchAt

Nanu gurava idAneemudyatA hi pravaktum|

Na mananamadhunA drAgAvrajEtyAhwayat tAn-

shrutaparichasaktAn shrAvakAn shrAvakAgryaha||44||

SUMMARY: “Enough of translation! It is enough! This work can be continued later. Do not explore the meaning now itself because the Master is already getting ready to start his discourse. Therefore, come quickly,” a student was calling some other students separately as they were beginning to understand some work better.   

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

434.      ದೇಶದೇಶವ ಸುತ್ತಿ ದೇಹಾ-

            ಯಾಸಗೊಳಿಸದೆ ಕಾಮ್ಯಕರ್ಮ ದು-

            ರಾಸೆಗೊಳಗಾಗದಲೆ ಬ್ರಹ್ಮಾದ್ಯಖಿಳಚೇತನರು|

            ಭೂ ಸಲಿಲ ಪಾವಕ ಸಮೀರಾ-

            ಕಾಶ ಮೊದಲಾದಖಿಳತತ್ತ್ವ ಪ-

            ರೇಶಗಿವಧಿಷ್ಠಾನವೆಂದರಿದರ್ಚಿಸನವರತ||22||

            DEshdEshava sutti dEhA-

            yAsagoLisade kAmyakarma du-

            rAsegoLagAgadale brahmAdyakhiLachEtanaru|

            Bhoo salila pAvaka sameerA-

            kAsha modalAdakhiLatattwa pa-

            rEshagivadhiShThAnavendaridarchisanavarata||22||  

SUMMARY: Roaming about in countries and countries, doing the desired and sane things, without getting tired, without being carried away by corrupt desires, one should always worship Lord Almight with the awareness that all the animate beings, including Lord Brahma, the earth, water, fire, air, sky and all the principles of the Universe are under his control.

Although piligrimage is essential, it does not matter how many times a person has gone to holy places or how many holy places a person has visited. It is very essential for everyone to be aware of the universal truth that the Lord is Omnipresent, Omnipotent and Omniscient. This underlines the fact that visiting holy places alone cannot relieve a person of sins.  

435.     ಎರಡುವಿಧದಲಿ ಲೋಕದೊಳು ಜೀ-

            ವರುಗಳಿಪ್ಪರು ಸಂತಸ ಕ್ಷರ-

            ಕ್ಷರ ವಿಲಿಂಗ ಸಲಿಂಗ ಸೃಜ್ಯಾಸೃಜ್ಯ ಭೇದದಲಿ|

            ಕರೆಸುವುದು ಜಡಪ್ರಕೃತಿ ಪ್ರಣವಾ-

            ಕ್ಷರ ಮಹಾದಣು ಕಾಲ ನಾಮದಿ

            ಹರಿಸಹಿತ ಭೇದಗಳ ಪಂಚಕ ಸ್ಮರಿಸು ಸರ್ವತ್ರ||23||

            YeraDuvidhadali lOkadoLu jee-

            varugaLipparu santasa kShara-

            kShara vilinga salinga srujyAsrujya bhEdadali|

            Karesuvudu jaDaprakruti praNavA-

            kShara mahAdaNu kAla nAmadi

            Harisahita bhEdagaLa panchaka sarvatra||23||

SUMMARY: In this universe, the beings are of two types such as kShara and Akshara (destrictible and indestructible), Vilinga and Salinga (those relieved from the gender-bound bodies such as those who have attained salvation and normal beings of male, femal and transgenders) Srujya (those eligible for creation during this epoch or era of Kruta, Treta, Dwapara and Kali yugas) and Asrujya (those to be created in the next Kalpa, called Brahmakalpa, comprising four yugas).

This discrimination of beings in the universe has been explained by Lord Sri Krishna to Arjuna in the Gita Chapter 15, Shlokas 16 and 17.

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN