ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara UNIT 15 SHWASA SANDHI / ABOUT BREATHING

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

UNIT 15 SHWASA SANDHI / ABOUT BREATHING

451.     ಇನಿತುಪಾಸನೆ ಸರ್ವಜೀವರೊ-

            ಳನಿಲದೇವನು ಮಾಡುತಿರೆ ಚಿಂ-

            ತನೆಯ ಮಾಡದೆ ಕಂಡ ನೀರೊಳು ಮುಳುಗಿ ನಿತ್ಯದಲಿ|

            ಮನೆಯೊಳಗೆ ಕೃಷ್ಣಾಜಿನಾದ್ಯಾ-

            ಸನದಿ ಕುಳಿತು ವಿಶಿಷ್ಟಬಹುಸ-

            ಜ್ಜನನೆನಿಸಿ ಜಪಮಣಿಗಳೆಣಿಸಿದರೇನು ಬೇಸರದೆ||8||

451.     (Transliteration)

            InitupAsane sarvajeevaro-

            LaniladEvanu mADutire chin-

            taneya mADade danDa neeroLu muLugi nityadali|

            maneyoLage kruShNAjinAdyA-

            sanadi kuLitu vishiShTahabusa-

            jjananenisi japamaNigaLisidarEnu bEsarade||8||

SUMMARY:  With Sri Vayudevaru worshipping the Lord, what is the use of taking a dip in whatever water body that one comes across, by sitting everyday in the house on the antelope’s skin (processed skin – Krishnajina) and such other seats, and counting the holy beeds without getting bored to pretend that he is a special soul, a great virtuous person, but without remembering or realising that Lord Vayudevaru within him is worshipping the Lord Hari.

This stanza emphasises that everyone should realise that Lord Vayu is doing the Hamsajapa or the meditation in every being, incessantly and realisation of this fact is essential while offering worship and prayers to Lord Vishnu. Otherwise, all prayers and worship are meaningless and futile.       

452.     ಓದನೋದಕವೆರಡು ತೇಜದೊ-

            ಳೈದುವವು ಲಯ ತದಭಿಮಾನಿಗ-

            ಳಾದ ಶಿವ ಪವನರು ರಮಾಧೀನತ್ವವೈದುವರು|

            ಈ ದಿವಿಜರೊಡಗೂಡಿ ಶ್ರೀ ಮಧು-

            ಸೂದನನ ಐದುವಳು ಎಂದರಿ-

            ದಾದರದಲನ್ನೋದಕವ ಕೊಡುತುಣುತ ಸುಖಿಸುತಿರು||9||

452.     (Transliteration)

            VOdanOdakaveraDu tEjado-

            Laiduvavu laya tadabhimAniga-

            LAda Shiva pavanaru ramAdheenatwavaiduvaru|

            Yee divijaroDagUDi shree madhu-

            sUdanana aiduvalu yendari-

            dAdaradalannOdakava koDutuNuta sukhisutiru||9||

SUMMARY: Rice and Water both dissolve into Tejas or divine spirit. But, Lord Shiva and Vayu, who are their power possessers, are under the influential power of Goddess Mahalakshmi. Along with these deities, Mahalakshmi bows into the power of Lord Madhusudana. With the knowledge of these facts, enjoy life by serving rice and water to others and consuming them too.

Lord Rudra is the favouring deity or Abhimai Devata for rice and Lord Vayu is the favouring deity or the Abhimani Devata for water. Ramadevi is the favouring Goddess for the Tejas or the divine spirit. Both Lord Rudra and Lord Vayu are under the mystic power of radiation of Mahalakshmi, who is under the radiant power of Lord Vishnu. Thus, the rice we eat and wter we drink digest in the fire within the stomach, transcend to Lord Hari in the form of divine spirit or Tejas.

453.     ಜಾಲಿತೊಪ್ಪಲಜಾವಿಗಳು ಮೆ-

            ದ್ದಾಲಯದಿ ಸ್ವೇಚ್ಛಾನುಸಾರದಿ

            ಪಾಲಗರೆವಂದದಲಿ ಲಕ್ಷೀರಮಣ ತನ್ನವರ|

ಕೀಳುಕರ್ಮವ ಸ್ವೀಕರಿಸಿ ತ-

ನ್ನಾಲಯದೊಳಿಟ್ಟವರ ಪೊರೆವ ಕೃ-

ಪಾಳು ಕಾಮದ ಕೈರವದಳ ಶ್ಯಾಮ ಶ್ರೀರಾಮ||10||

453.     (Transliteration)

            JAlitoppalajAvigaLu me-

            ddAlayadi swEchChAnusAradi

            pAlagarevandadali LakShmeeramaNa tannavara|

            keeLukarmava sweekarisi ta-

            nnAlayadoLiTTavara poreva kru-

            pALu kAmada kairavadaLa shyAma SreerAma||10||

SUMMARY: Like the sheep and goats eat whatever green leaves they get and then produce milk in their shelters, beloved of Goddess Lakshmi, Sri Hari receives trivial acts of his devotees and shelters them in his Vaikuntha and protects them. He is none other than the kindest, doner of all desires, a person with blue complexion reminiscent of the blue petals of Lotus, the king of Goddess Lakshmi, Sri Ramachandra only.

The Lord receives all the deeds and thoughts of beings, excuses their sins and crimes, accepts salutations even if presented with negligence and protects his devotees without any discrimination.  

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A peep into this special composition: PUTTA DASANU NANALLA Now, Sri Kanakadasaru says “Ditta dAsanu nAnalla”! Who is he referring to?

 A peep into this special composition:

PUTTA DASANU NANALLA

Now, Sri Kanakadasaru says “Ditta dAsanu nAnalla”! Who is he referring to?

Sri Kanakadasaru tells he is not “Ditta dAsa”, where “Ditta” means bold.

Sri Kanakadasaru is referring to Prahlada, the son of Demon King Hiranyakashipu. The story of Hiranyakashipu, elder brother of Hiranyaksha, Prahlada and the incarnation of Lord Vishnu in the form of Lion-man Narasihma is mentioned in Sreemad Bhagavata.  

Hiranyaksha and Hiranyakashipu were the demon brothers who were the Gate Keepers of Vaikuntha namely Jaya and Vijaya. They were cursed by the four Kumaras to be born on earth for three times. Hence, they were born to Diti and Kahsyapa Muni. Diti was the daughter of Daksha Prajapati. Hiranyaksha was killed by Lord Varaha, one of the incarnations of Lord Vishnu, which enraged Hiranyakashipu. He started hating Lord Vishnu and all his devotees, declared himself as the Lord or the Almighty. He undertook a very fierce penance for several years. As the entire earth and heaven were troubled due to the fire power emanating from his penance, the deities appealed to Lord Brahma to grant whatever boons that Hiranyakashipu would want. Accrodingly, Lord Brahma appeared in front of Hiranyakashipu and promised to grant any boon of his choice. Hiranyakashipu knew that he could not seek “eternity” as it would never be granted. Hence, he demanded that he should not be killed by man or animal, divinity or demon, neither during day nor night; he should not be killed by any weapons; he should neither be killed inside the house nor outside; neither by steel nor wood; beast nor devil; neither on earth nor in the sky and that he should become the undisputed, nonchalant Lord of the Earth. Lord Brahma had promised to give whatever boon that Hiranyakashipu would ask and hence Lord Brahma simply granted the boon.

Empowered by this very strange boon, Hiranyakashipu started

torturing all the beings who worshipped Lord Vishnu or other deities. He ordered his citizens to worship him and offer prayers in his name. He conquered all the three Lokas and through his loyalists, he ensured that everyone strictly adhered to his instructions. When Hiranyakashipu was performing the penance, Indra, the king of Heavens, and other deities, raided the Palace of Hiranyakashipu and confiscated it. Hiranyakashipu’s wife Khayadu was pregnant at that time and she needed protection. Davarishi Narada came to her rescue because he knew that the baby boy in the womb of Khayadu was a great devotee of Lord Vishnu. Narada preached divine lessons to Khayadu so that she could forbear the agony, mental stress, physical pains of pregnancy and the nostalgia caused by the absence of her husband. The lessons of Narada were not exactly directed towards Khayadu but were destined to provide sublime, spiritual knowledge to the yet-to-be born baby boy Prahlada.        

Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

PradhAnamaparAdheenakAraNam pariNAmi yat|

PayOvaditi chEt sAdhyavaikalyam syAnnidarshanE||9||

ಪ್ರಧಾನಮಪರಾಧೀನಕಾರಣಂ ಪರಿಣಾಮಿ ಯತ್|

ಪಯೋವದಿತಿ ಚೇತ್ ಸಾಧ್ಯವೈಕಲ್ಯಂ ಸ್ಯಾನ್ನಿದರ್ಶನೇ||9||

प्रधानमपराधीनकारणं परिणामि यत्।

पयॊवदिति चॆत् साध्यवैकल्यं स्यान्निदर्शनॆ॥9॥

SUMMARY: Since the Prime factor (Nature) is subject decadence or deshaping, it becomes the reason for liberty. If it is said that it is like milk, in the conclusion, it suffers from the fallacy of distorted possibility.

In his compilation of Sri Madhwavijaya and the notes, Dr. Sri Vyasanakere Prabhanjanacharyaru explains this stanza further.

The next stanzas appear to substantiate further the adjectives attached to LordSri Narayana such as Anantaguna (Of infinite qualities) etc., It is stated in  Bhava Prakashika: “NArAyaNa ityAdipadyOktasyArthasya sAdhakaha pradhAnam ityAdi prabandhaha|

In this context, the contention of Sankhya Shastra that “Pradhana is the reason or cause of this independent universe” has been first translated and then disproved. Bhava Prakashika explains: “YuktyEti padasya krutyarUpENa ‘PradhAnam’ ityAdinA SAnkhyAnAm matamanUya dUShyatE|

The Nireeshwara (diniers of Lord) Sankhya proponents argue that just like milk converts itself into curds, the Pradhana or Nature converts itself into universe. This argument contradicts the inherent message of Vedas that the Almighty alone creates Milk and he alone converts milk into Curds. Therefore, this argument suffers from the fallacy of diversion from possibility factor.      

VivAdAdhyAsitA sruShTishchEtanAchChAnusAriNee|

SruShTitwAt paTasruShTirvEtyanumA pakShasAdhikA||10||

ವಿವಾದಾಧ್ಯಾಸಿತಾ ಸೃಷ್ಟಿಶ್ಚೇತನಾಚ್ಛಾನುಸಾರಿಣೀ|

ಸೃಷ್ಟಿತ್ವಾತ್ ಪಟಸೃಷ್ಟಿರ್ವೇತ್ಯನುಮಾ ಪಕ್ಷಸಾಧಿಕಾ||10||

विवादाध्यासिता सृष्टिश्चॆतनाच्छानुसारिणी।

सृष्टित्वात् पटसृष्ट्रिर्वॆत्यन्मा पक्षसाधिका॥10॥

SUMMARY: The creation has become a matter to contest and a point of debate and

hence it follows the psyche of the living being. The logic that since it is already created,

the creation of clothe has happened is acceptable logic for our contention.

The intrinsic meaning of this stanza is that it is a common knowledge that behind the

creation clothes and pots and other objects weavers, potters and other creators are

there. This common knowledge serves our purpose of stating that Sri Narayana alone is

the Creator of this Universe and everything within the Universe.

In the previous stanza the error or fallacy in the perception or line of thought of the

Sankhya was established by stating that it suffers from the fallacy of “unhappening of the

Possible” and in this stanza, the proper perception is established with the facts related to

the creation of clothes and pots and other objects.

This logical establishment of reality has been variously explained in Brahmasutras and

explained by Sri Madhwacharyaru. AnuvyAkhyAna purports these statements further.       

YachchEtanAchEtanayOrangAngitwAdi manwatE|

SruShTAveeshAnapEkShAyAm tanna shObhanatAm vrajEt||11||

ಯಚ್ಚೇತನಾಚೇತನಯೋರಂಗಾಂಗಿತ್ವಾದಿ ಮನ್ವತೇ|

ಸೃಷ್ಟಾವೀಶಾನಪೇಕ್ಷಾಯಾಂ ತನ್ನ ಶೋಭನತಾಂ ವ್ರಜೇತ್||11||

यच्चॆतनाचॆतनयॊरन्गान्गित्वादि मन्वतॆ।

सृष्टावीशानपॆक्षायां तन्न शॊभनतां व्रजॆत्॥11॥

SUMMARY: A section of philosophers contending that “Chetana or the Almighty is not a significant reason for creation and only Pradhana or Achetata or Nature is the primary cause of all creation” and so on, even if it appears to accept the existence of Independent Eshwar or Almighty, does not rank as an acceptable line of thought.

The Sankhya School of philosophy is divided into two factions namely followers of Nireeshwaras or non-existence of Almighty and SEshwaras, who accept the existence of Almighty but do not accept that Almighty is the only Creator, preserver, protector and destroyer of Universe. The Nireeshwaras argue that the expressions or actions of living and nonliving things are the cause of creation. There is another faction of Nireeshwaras who argue that only the Solid or immobile Nature causes creation. This stanza condemns the second string of debators among Nireeshwaras. In reality, the argument of both sections of Nireeshwaras that Solids create the universe and the acts of living and nonliving things create the universe are wrong. The second section of Nireeshwaras accept that one living being is behind the conversion of milk into curds. Even this is wrong because the living being is an insignificant power behind the conversion of milk into curds. Almighty is the only significant power behind the conversion and hence the creation.

This stanza also nullfies all streams of thought that deny the existence of Almighty.  

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A peep into Kanakadasa's "Puttadasanu nanalla"

A peep into Kanakadasa's "Puttadasanu nanall" 

Dhruva was not shaken by this trick as he was already immersed in penance. He could not hear the prayers offered by the pretentious Suniti and after several such attempts, the form of Suniti disappeared from the presence of Dhruva. Now, the demons of most ferocious and fierce forms appeared in front of Dhruva, beholding several lethal weapons, wielding them in front of him, making horrendous sounds and threatening to slit his neck. Hundreds of Jackals gushing flames from their mouths came close to Dhruva. The sprites yelled at him “Kill him, destroy him, punch out the life from his body” and so on. Some tried to eat Dhruva. Several demons appeared in the form of ferocious lions, tigers, camels, crocodiles. They were roaring in horrible voice. But, nothing could divert the attention of Dhruva as his body, mind, heart and soul were all filled with Lord Vishnu. All attempts of detracting Dhruva were foiled which further perplexed the deities. They first discussed the next course of action and surrendered, as the last resort, to Lord Hari. They addressed Lord Vishnu: “Oh God of Gods, the supreme protector of this sovereign universe! We are all in deep trouble due to the austerities of Dhruva and we need succour from you. We do not know his intentions. Please remove the affliction from our hearts and do whatever you want to stop Dhruva from penance.”

             Lord assured them: “Do not be afraid any more as Dhruva is not after the honour nor the royal seat of Indra. He is not seeking any unthinkable boon and hence I will soon grant whatever he seeks and desires to have.”

             The gods were pleased with the assurance of Lord Vishnu. They saluted him and returned to their abodes. Lord Hari, adored with four arms, appeared in front of Dhruva and said: “Dear son of Utthanapada, do not be worried for I am really willing to grant whatever you want. Please pronounce whatever you want from me.”

             Dhruva opened his eyes and saw Lord Vishnu, holding the shells, the Discus, the mace, the bow and scimitar and that form of Lord Vishnu matched the form he was visualising during his penance. Dhruva was very much happy after seeing Lord Vishnu. Touching the forehead of the boy with the tip of his conch, Lord Vishnu, waited for the boy to pronounce his desire. Dhruvakumara, the son of Utthanapada bowed his head, saluted the Lord once again by joining his two palms in utter submission and then said: “I salute heart fully, Oh Lord! You are the Earth, the water, the fire, the air, ether, mind, intellect, the first element called Ahankara, the primeval nature, the pure, subtle, all-pervading soul, surpassing the nature. You are omniscient, omnipresent and omnipotent; You are the Purushottama, the Virat, Swarat, Samrat and Adipurusha.”

             The Lord was impressed by   the prayers offered by Dhruva and the devotion, the single-minded dedication he had exhibited during the penance had touched the heart of Lord Vishnu. He asked Dhruva about the reason behind his decision to leave the comforts of the palace, the affection of his mother and to undertake penance. Dhruva explained to the Lord how he was abused and discriminated by his foster mother Sumathi. Dhruva praised the Lord and said there is nothing in this universe, including the three known worlds and beyond, which is not created, preserved, nurtured and destroyed by Him. Pleased with the child’s knowledge, commitment, devotion and unbiased, unadulterated, unambiguous desire of the child. He knew what the boy would be seeking from him. Yet, to hear from the boy in his own words, the Lord insisted, “Pronounce your desire and I will immediately deliver whatever you want”. The boy initially, once again, narrated what had transpired between him and his foster mother Sumathi, asked the Lord “Why merely not being born to her should snatch my natural right to the throne, Oh Lord?” and then put forth his desire “I now desire and solicit your blessings and grace to be exalted to a state which is superior to all others and a state that lasts forever.”

 

Lord Vishnu replied: “Earlier, you were born as a Brahman and you were fully devoted to me, you were highly caring for your parents and observed your duties without a miss. Later, you garnered a pleasant acquaintance with a prince, indulged in sensuous pleasures and painted your heart and mind with a desire to be born a son of a king. That desire piloted you to be born a son of Utthanapada in the race of Swayambhuva. Having propitiated me with full heart and devotion, you deserve to be liberated from life. You have fixed your mind on me and I want you to be stationed there on the sky above the three worlds; you shall be above the Sun, the Moon, the Mars, the son of Soma or Mercury, Venus, the son of Ravi or Surya or the Saturn, above the Sapta Rishis or Seven Rishis. You will be there for one full Kalpa. Your mother Suniti will also be there in your orbit as a bright star and will be there till you last. You will acquire a state that exceeds religious merit.”

 Sri Kanakadasaru has said in his first statement that he is not puttadasa or the  smallest servant of the Lord or the youngest servant who propitiated the Lord to secure a blissful state.

 How did Vishnu repay Vali in Dwapara yuga?

When Srirama hit Vali with an arrow from behind a tree to kill him during Tretayuga, Vali questions Srirama's action. Srirama explains to Vali: "First of all, Sugreeva had surrendered to me and in turn, I had promised to protect him from you and make him the King of Kishkindha. If I had appeared in front of you now, you too would have surrendered to me and I would not have been able to keep the promise made to Sugreeva. Secondly, I have a mission to save this Earth from Ravana. If you would have killed, which you might not have succeeded in doing, my mission would have failed. Why you could not have killed Ravana is because you cannot forego the boons bestowed upon Ravana by Lord Brahma. Thirdly, I had to punish for banishing a sincere and honest brother and for living with his wife as it is amoral and illegal. Fourthly, you are a powerful Vanara and hunting animals from behind a tree is quite a common practice. However, if you still want, I will make you alive again. Choice is yours." Vali concedes and says: "I am quite happy to die at your hands Rama and if you make me alive now, I will not get another opportunity to get killed by you, the Lord. Please take proper care of Angada, my son."

In spite of this conversation, Lord Vishnu did not want to leave the matter there. Vali was the Amsha of Indra and he was again born during Dwapara as Arjuna. Lord Kirshna, an incarnation of Maha Vishnu, serves Arjuna as a charioteer, friend, philosopher (by preaching Geeta) and guide to him till the very end. That is the conviction which is beyond explanation. Lord is always gracious, kind, compassionate and considerate to his devotees. Om Sri VishnuvE Namaha.

Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga Shlokas 7 and 7 (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

PadmEshapapadmashritkrutyAngam padmajanmanaha|

LAlitA shirasEshEna gangEvAshEShapAvanee||7||

ಪದ್ಮೇಶಪದಪದ್ಮಶ್ರಿತ್ಕೃತ್ಯಾಂಗಂ ಪದ್ಮಜನ್ಮನಃ|

ಲಾಲಿತಾ ಶಿರಸೇಶೇನ ಗಂಗೇವಾಶೇಷಪಾವನೀ||7||

पद्मॆशपदपद्मश्रित्कृत्यान्गं पद्मजन्मनः।

लालिता शिरसॆशॆन गन्गॆवाशॆषपावनी॥7॥

SUMMARY: That (the discourse of Sri Madhwaru) was like the holy waters of the Ganga that cleanses the sins of all peope, that adores the matted plite of Lord Shiva, that is part of the worship of Lord Vishnu by Lord Brahma and like the waters that has taken shelter in the lotus words in praise of the husband of Goddess Lakshmi, Sri Hari.

In this stanza, the discourse of Sri Madhwaru has been likened to the holy waters of the Ganga.

It may be recalled that Ganga originates from the toe of Lord Vishnu and it was used by Lord Brahma to wash the lotus feet of Lord Vishnu before the Goddess Ganga flows into the matted hair of Lord Rudra.

The underlying message in this stage is that on one hand the Ganga cleanses the negative enegy acquired by committing sins and on the other the hand listening the discourse of Sri Madhwaru too cleanses the negative energy of sins.      

NArAyaNO(s)nantaguNO brahmAkhyO vEdavEditaha|

VishwakartEti vishwajnaha shrutyA yuktyA(s)seeShadhat||8||

ನಾರಾಯಣೋsನಂತಗುಣೋ ಬ್ರಹ್ಮಾಖ್ಯೋ ವೇದವೇದಿತಃ|

ವಿಶ್ವಕರ್ತೇತಿ ವಿಶ್ವಜ್ಞಃ ಶ್ರುತ್ಯಾ ಯುಕ್ತ್ಯಾsಸೀಷಧತ್||8||

नारायणॊsनन्तगुणॊ ब्र्ह्माख्यॊ वॆदवॆदितः।

विश्वकर्तॆति विश्वज्ञः श्रुत्या युक्त्याsसीषधत्॥8॥

SUMMARY: Sri Poornaprajnaru established the fact that Sri Narayna is the only complete person of infinite qualities; He is also called as “Brahma”; He is the addressee, the recipient of the gist of all Vedas; He is the creator of the entire universe.

This stanza summarises the discourse and all the works of Sri Madhwacharyaru. It is in fact like a prelude to the next stanzas up to shloka No. 63. Each and every stanza starting from the next stanza elaborates, interpretes, substantiates and emphasises the fact that Lord Hari is the Supreme God.

It is very impotant to note that the words “AnantaguNa, Brahma, Vishwakarta” and “VEdavEdita” are the meanings of the first four Shlokas of Brahma Sootra, in that order.  

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara UNIT 15 SHWASA SANDHI / ABOUT BREATHING

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

UNIT 15 SHWASA SANDHI / ABOUT BREATHING

445.     ತಾಸಿಗೊಂಭೈನೂರು ಶ್ವಾಸೋ-

            ಚ್ಛ್ವಾಸಗಳ ನಡೆಸುತಲಿ ಚೇತನ-

            ರಾಶಿಯೊಳು ಹಗಲಿರುಳು ಜಾಗ್ರತನಾಗಿ ನಿತ್ಯದಲಿ|

            ಈ ಸುಮನಸೋತ್ತಂಸ ಲೇಶಾ-

            ಯಾಸವಿಲ್ಲದೆ ಪೋಷಿಸುತ ಮೂ-

            ಲೇಶನಂಘ್ರಿಸರೋಜ ಮೂಲದಲಿಪ್ಪ ಕಾಣಿಸದೆ||2||

            TAsigombhainUru shwAsO-

            ChChwAsagaLa naDesutali chEtana-

            rAshiyoLu hagaliruLu jAgratanAgi nityadali|

            Ee sumanasOttamsa lEshA-

            yAsavillade pOShisuta mU-

            lEshananghrisarOja mUladalippa kANisade||2||

SUMMARY: Carrying out nine hundred inhale-exhale task per every hour in each and every being across the universe incessantly day and night, this supreme Living Lord Vayu is awake eternally, without any fatigue or tiresomeness; thus he nurtures the world of living beings, staying at the feet of the Originator and creator of Universe Lord Sri Narayana.

The breathing that keeps all beings alive comprises of exhale and inhale and this process is known as the divine chant “Hamsamantra”. Lord Vayu meditates or keeps chanting this hymn “Hamsamantra” without any stoppage in all beings. To perform this meditation, Lord Vayu is eternally awake. He does it by sitting at the lotus feet of Lord Narayana. However, he is never tired of this meditation.

“Sumanasaru” means gods and goddesses. “Uttamsa” means very great. “SumanasOttamsa” means Greatest God or Supreme God. Sri Madhwacharyaru mentions in MahabhArata TAtparya NirNaya “DEvashrEShThastu MArutaha” and hence Lord Maruti or Lord Vayu. “MoolEsha” means Lord Narayana.

446.     ಅರಿವದೊಂದ್ಯಾಮದೊಳು ಶ್ವಾಸಗ-

            ಳೆರಡು ಸಾವಿರದೇಳುನೂರನು

            ಶರಸಹಸ್ರದ ಮೇಲೆ ನಾನೂರಹವು ದ್ವಿತಿಯಕ್ಕೆ|

            ಮರಳಿ ಯಾಮತ್ರಯಕೆ ವಸುಸಾ-

            ವಿರದ ಮೇಲ್ನೂರಣಿಕೆಯಲಿ ಹ-

            ನ್ನೆರಡುತಾಸಿಗೆ ಹತ್ತುಸಾವಿರದೆಂಟುನೂರಹವು||3||

            ArivadondyAmadoLu shwAsaga-

            LeraDu sAvEradELunUranu

            Sharasahasrada mEle nAnUrahavu dwitiyakke|

            MaraLi yAmatrayake vasusA-

            Virada mElnUraNikeyali ha-

            nneraDutAsige hattusAviradenTunUrahavu||3||

SUMMARY:  This number of breaths should be counted as two thousand seven hundred per ‘yama’; it will become five thousand four hundred per two ‘yamas’ for three ‘yamas’ it will be eight thousand one hundred and for twelve hours, the number becomes ten thousand.

“Yaama” means three hours. There are eight such Yaamas in a day. In eight YAmAs, twenty-one thousand six hundred breaths.

“Shara” means arrow. Lord Vayu is in the form of Pana, Pana, Vyana, Udana and Brahmana or five forms. In the hands of Lord Hari, Lord Vayu, with his five forms PrAnOpAnavyAnOdAnasamAnasaprANa” is in the form of a Shara or the Arrow. VasusAvira means, since there are AshTaaasus or eight vasoos, eight thousand.

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