ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

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

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

457.     ಪಾದವೆನಿಪವು ವಾಜ್ಞ್ಮನೋಮಯ-

            ಪಾದರೂಪ ದ್ವಯಗಳೊಳು ಪ್ರ-

            ಹ್ಲಾದಪೋಷಕ ಸಂಕರುಷಣಾಹ್ವಯದಿ ನೆಲೆಸಿರ್ದು|

            ವೇದ ಶಾಸ್ತ್ರಪುರಾಣಗಳ ಸಂ-

            ವಾದರೂಪದಿ ಮನನಗೈವುತ

            ಮೋದಮಯ ಸುಖವಿತ್ತು ಸಲಹುವ ಸರ್ವಸಜ್ಜನರ||14||

457.     (Transliteration)

            PAdavenipavu vAngmanOmaya-

            pAdarUpa dwayagaLoLu pra-

            hlAdapOShaka sangaruShaNAhwayadi nelesirdu|

            VEda shAstrapurANagaLa sam-

            vAdarUpadi mananagaivuta

            mOdamaya sukhavittu salahuva srvajnara||14||

SUMMARY: The twin forms (Vaangmana) of Lord Sri Hari are known as his feet; in both of these forms that are in the form of feet, the embodiment of happiness Sri Hari resides in the name of the protector of Prahlada Sri Narasihma and Sankarshana, protects or preserves all the sane or virtuous people by giving them happiness by way of a conversation focussing on Vedas, Shastra and Puranas.

Details of the twin forms described in this stanza is explained in ChAndOgyOpaniShat and ChAndOgyabhAShya, MahAbhArata TAtparya NirNaya.     

458.     ಗಂಧವಹ ದಶದಿಶೆಗಳೊಳಗರ-

            ವಿಂದಸೌರಭ ಪಸರಿಸುತ ಘ್ರಾ-

            ಣೇಂದ್ರಿಯಗಳಿಗೆ ಸುಖವನೀವುತ ಸಂಚರಿಸುವಂತೆ|

ಇಂದಿರೇಶನ ಸುಗುಣಗಳ ದೈ-

ನಂದಿನದಿ ತುತಿಸುತನುಮೋದಿಸು-

ತಂಧ ಬಧಿರ ಸುಮೂಕನಂತಿರು ಮಂದಜನರೊಡನೆ||15||     

458.     (Transliteration)

            Gandhavaha dashadishegaLoLagara-

            vindasaurabha pasarisuta ghrA-

            NEndriyagaLige sukhavaneevuta sancharisuvante|

            IndirEshana suguNagaLa dai-

            nandinadi tutisutanumOdisu-

            tandha badhira sumUkanantiru mandajanaroDane||15||

SUMMARY: Like Lord Vayu spreads the fragrance of Lotus across the ten directions and renders happiness to the sensory organs, keep behaving like a blind, deaf and dumb, propounding and praising the virtues of Indiresha Sri Hari every day.

The air spreads the aroma of Lotus to all directions and thereby gives pleasure and happiness to the sensory organs. In the same manner, the Haridasas, the virtuous should spend their lives propagating the glory of the virtues of Lord Sri Hari, without ever revealing their self to the common people like blind, deaf and dumb.

the story of King Jadabharata having lived in this way is narrated in Bhagavata. The reference to blind, deaf and dumb symbolically asserrts that explanation of the various glories and virtiues of Lord Hari to knowledgeless people is vain.

“Gandhavaha” means Lord VAyu.     

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

Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

Nanu saukhyAdimAn nEshO duhkhAdirahitatwataha|

YO naivam syAt sa naivam syAdyathA samsrutimAniti||16||

ನನು ಸೌಖ್ಯಾದಿಮಾನ್ ನೇಶೋ ದುಃಖಾದಿರಹಿತತ್ವತಃ|

ಯೋ ನೈವಂ ಸ್ಯಾತ್ ಸ ನೈವಂ ಸ್ಯಾದ್ಯಥಾ ಸಂಸೃತಿಮಾನಿತಿ||16||

ननु सौख्यादिमान् नॆशॊ दुःखादिरहितत्वतः।

यॊ नैवं स्यात् स नैवं स्याद्यथा सम्सृतिमानिति॥16॥

SUMMARY: The Almighty does not possess the (traits of) happiness and since he does not possess (traits of) unhappiness either; (it’s because) one who adores happiness necessarily suffers from unhappiness too, like a worldly man or earthly being, is it not?

This stanzes drives home the fact that all the beings sense and perceive happiness and with it comes the unhappiness; comfort and discomfort are two sides of the same coin. It is a universal truth. But, these traits or experiences of joy and sorrow, desire, disappointment, distress and dejection cannot be attributed to Lord Vishnu. He is stoic, sublime and sober or qui mange et boit peu or abstemious.

In the word “SaukhyAdimAn” the word “Aadi” is intrinsic and it refers to action or deed. Similarly, in the word “DuhkhAdi” the last part is “Aadi” which means “Arati” the antonym of enjoyment. “aadi” means “others or ettecettera” as explained in Bhava Prakashika.     

YEvam chEdwimatO jnAnee na bhrAntirahitatwataha|

Ya yEvam nO sa yEvam nO bhaveevEtyanumeeyatE||17||

ಏವಂ ಚೇದ್ವಿಮತೋ ಜ್ಞಾನೀ ನ ಭ್ರಾಂತಿರಹಿತತ್ವತಃ|

ಯ ಏವಂ ನೋ ಸ ಏವಂ ನೋ ಭವೀವೇತ್ಯನುಮೀಯತೇ||17||

ऎवं चॆद्विमतॊ ज्ञानी न भ्रान्तिरहितत्वतः।

य ऎवं नॊ स ऎवं नॊ भवीवॆत्यनुमीयतॆ॥17॥

SUMMARY: By saying so (as above), Lord Vishnu is neither Omniscient, nor, by thinking that he is not bereft of excitement or illusion, he is without the Supreme Knowledge. Reminiscent of a family-bound person, a person not without knowledge (a knowledgeable person) cannot be a person without emotion, excitement and illusion, we must say, logically.

There is a School of Vaisheshika thought or philosophy that “arguably considers God as being without knowledge, emotions, excitement and illusion” which has been ‘logically’ rejected in this stanza. A worldly life dwells on knowledge and delves into knowledge but it also incites and represents ‘illusion’ or emotional excitement. If “infinite knowledge and characteristics’ are attributed to Lord Vishnu, it should be invariably construed that he too adores illusion and excitement. The difference between the characteristics of ‘other beings’ and that of the Lord is that such knowledge or excitement leave least impact on the persona of the Lord. Like the petals of Lotus do not get wet by the drops of dues or moisture, Lord Vishnu is ‘untouched and unaffected’ by the earthly knowledge, lack of knowledge, illusion or lack of it. Another prominent and significant reality is that Lord Vishnu is the Supreme God and except him, all others, including other deities such as Indra, Rudra, Varuna and so on, experience the senses, react, reciprocate and reflect them.    

SarvajnasyAjnatAm vEdaha shradhDhEyO niruNadhDhichEt|

TasyaivAmandamAnandam vadannAshrAvyasau katham||18||

ಸರ್ವಜ್ಞಸ್ಯಾಜ್ಞತಾಂ ವೇದಃ ಶ್ರದ್ಧೇಯೋ ನಿರುಣದ್ಧಿಚೇತ್|

ತಸ್ಯೈವಾಮಂದಮಾನಂದಂ ವದನ್ನಾಶ್ರಾವ್ಯಸೌ ಕಥಮ್||18||

सर्वज्ञस्याज्ञतां वॆदः श्रद्धॆयॊ निरुणद्धिचॆत्।

तस्यैवामन्दमानन्दं वदन्नाश्राव्यसौ कथम्॥18॥

Duhkham parijiheerShan yaha sukham nOreechikeerShati|

Sa hantApatitam duhkhameeshasya vyasmarajjaDaha||19||

SUMMARY: The Vedas that are held as The Proof, do not espouse the entitlement to lack of knowledge and if that were to be acceded, why hasn’t the same Veda that propounds and promulgates ‘absolute and complete bliss’ of the Lord fallen on your ears?

It is clearly mentioned in the Vedas: “Yaha Sarvajnaha sarvavidyasya jnAnamayam Tapaha”. There are several such attributes in the Vedas to say that the Lord is an embodiment of infinite knowledge, bliss, characteristics and so on. If these are acceptable, ‘lack of knowledge’ or ‘absence of knowledge’ cannot be ‘attributed’ to the Lord.

If Supreme Knowledge is attributable and acceptable to describe the Lord, then Divine Bliss, mirth, joy and happiness are equally attributable to the Lord.

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Story of Kartikeya – Indra succeeds in his mission

 Story of Kartikeya – Indra succeeds in his mission

Diti was carefully following the instructions of her husband Sage Kashyapa and Indra was patient enough to wait for the opportunity to ensure that Diti would not beget a son. However, the destiny always prevails. Once it so happened that Diti slept in the daytime, that too by stretching her legs on the pillow. Sleeping in daytime was the first sin and keeping the legs on the pillow was another. Indr seized the opportunity to enter the womb of Diti and slit it into seven parts with his Vajrayudha (thunderbolt). He came out and confessed to Diti: “Dear mother, today you were sleeping in an insane way. As you were so far following the norms strictly, I had no opportunity to accomplish my task. The womb, which would have delivered a son capable of defeating me in war, has been cut into seven pieces by me with the Vajrayudha. Please excuse me for what I have done.” Diti was more pragmatic and magnanimous. She said:

“It’s alright Indra. My womb has been cut because of my own fault and negligence. Let it be so. That was perhaps the destiny and I cannot forego destiny. Yet, the first of those seven pieces shall be roaming about in Brahmaloka, the second one in Indraloka, third one shall be popularly known as Devavayu and the remaining four shall be roaming about in four directions. All the seven persons shall be very strong and charming.” Meanwhile, the seven pieces of her womb were heard as crying aloud. Indra then told them “Marodee” (do not cry). Hearing the word of Indra, Diti said: “Oh Indra, from now on, let these seven persons be popular as Mruts.” In the Balakanda of Ramayana, it is further stated that each one of the seven pieces was again subdivided into seven pieces and thus emerged forty-nine distinct beings. (To be continued)

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A peep into Kanakadasa’s “Ditta dasa naanalla…”

 A peep into Kanakadasa’s “Ditta dasa naanalla…”

 

The child inside the womb of Khayadu was that of a great soul and Deva Rishi Narada was very much aware of that. Khayadu could forbear the physical and mental strain by listening the divine stories being narrated by Narada Maharishi. The focal point of all the stories drawn from holy texts, Shrutis and Smrutis was to instil devotion into the mind of the child. Hiranyakashipu had five sons namely Prahlada, Samhlada, Anuhlada, Shibi and Bashkala, besides a daughter by name Harini, who is also known as Rohini. As a result of the preaching of Narada Muni to pregnant Khayadu, who was a daughter of a demon named Jambha, which was imbibed by the child inside her womb, the newborn son, who was named Prahlada, was a committed and dedicated devotee of Lord Vishnu. In Sanskrit, Prahlada means pleasure, joy and excitement. By the time Hiranyakashipu returned from his expedition, Prahlada was a young boy. To the utter dismay and bewilderment of Hiranyakashipu, the young boy Prahlada was always chanting the name of Lord Hari. Although Hiranyakashipu asserted in front of the boy that he (Hiranyakashipu) alone was the Lord of the Universe, Prahlada never agreed. Initially, Hiranyakashipu tried to convince the boy that there was no other God except himself. But, Prahlada did not subscribe his father’s contention. Slowly, Hiranyakashipu started torturing the boy in several ways. Prahlada was immersed in water, trampled by tuskers, pierced with sharp weapons, thrown from great height and so on. Prahlada continued to recite the name of Lord Vishnu, Lord Narayana and even dared to tell his father that no other being, except Lord Vishnu, can be considered as God as Lord Vishnu is the supreme Lord of the entire universe; Lord Vishnu is the Creator, the Preserver and the Destroyer. Every time the boy professed on the greatness of Lord Vishnu, the rage of Hiranyakashipu increased. Hiranyakashipu’s daughter Harini had been married to Fire God, Lord Agni. Hiranyakashipu told in no uneven terms that Lord Vishnu was his bet-e-noire and that he hated Lord Vishnu from the bottom of his heart. Nothing could alter the mind of Prahlada. Hiranyakashipu asked his daughter to enter dazzling flames of fire along with Prahlada. The intention was that since Harini was the wife of Lord Agni, she would not be burnt and Prahlada, as an ordinary human, would be burnt. But, the meditation of Lord Vishnu, the sincere devotion of the child was so powerful that Agni could not crack a hair of Prahlada. On the contrary, because of insane, unjust purpose with which Harini entered the flames of fire, she was burnt and the boy came out with all smiles. Hiranyakashipu lost his temper to such an extent that he wanted to kill his son by hook or crook. He pressed into service the magical powers of Shambara, drowned the boy in the ocean, pushed him from the tallest mountain tower, forcibly got most venomous serpents to bite the boy, fed him with food mixed with most effective poison and nothing worked. Finally, he drew his sword out with the intention of beheading the boy, when he heard a deafening, thunderous sound within the Royal Hall of his palace. He saw a huge stone pillar cracking and bursting, suddenly. From amidst the debris of that broken pillar came out a very horrible form comprising the head of a Lion, paws with sharp nails and a human form below the neck. That was the incarnation of Lord Narasihma. It may be remembered at this juncture that when Lord Brahma appeared in front of him to bestow a boon, Hiranyakashipu had used all his intelligence in seeking the most complicated boon. He said that he should be killed by human beings, animals, snakes, serpents, demons, deities; not in day time nor during night; not by any sort of weapons; not within a building nor outside; neither on earth nor in the sky; in a nutshell nothing created by the Almighty. The time when Lord Narasihma broke through the pillar was dusk – neither day nor night; the physical appearance could not be defined as human or animal; he was not a creation but the Creator himself; he was not carrying any weapons. Startled by this unimaginable stature of Lord Narasihma, Hiranyakashipu tried to confront the Lord. The fight went on till dusk. The Lord sat on the threshold of the Royal Hall. Taking the demon king on the thighs, Lord Narasihma asked the demon whether all the aspects of his “special” boon were covered. The threshold was neither inside the house nor outside; as it was dusk, the time could neither be called as day nor night; it was not on earth nor in the sky; Lord Narasihma was neither a man, nor a demon nor an animal. Lord Narasihma simply used his sharp nails to tear the chest of demon king Hiranyakashipu. No weapon was pressed into service. Thus came the end of Hiranyakashipu; it was the boldness of young boy Prahlada, his devotion and courage to reject the perception of Hiranyakashipu that was instrumental for the incarnation of Lord Narasihma (Ditta Dasa naanalla, which means I am that bold servant of the Lord). Prahlada, even as a young boy, exhibited unbiased devotion to Lord Vishnu. Therefore, Kanakadasaru says “Ditta dAsa nAnalla” ( I am not that bold servant.   

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A peep into Kanakadasa’s “Ditta dasa naanalla…”

 A peep into Kanakadasa’s “Ditta dasa naanalla…”

 

The child inside the womb of Khayadu was that of a great soul and Deva Rishi Narada was very much aware of that. Khayadu could forbear the physical and mental strain by listening the divine stories being narrated by Narada Maharishi. The focal point of all the stories drawn from holy texts, Shrutis and Smrutis was to instil devotion into the mind of the child. Hiranyakashipu had five sons namely Prahlada, Samhlada, Anuhlada, Shibi and Bashkala, besides a daughter by name Harini, who is also known as Rohini. As a result of the preaching of Narada Muni to pregnant Khayadu, who was a daughter of a demon named Jambha, which was imbibed by the child inside her womb, the newborn son, who was named Prahlada, was a committed and dedicated devotee of Lord Vishnu. In Sanskrit, Prahlada means pleasure, joy and excitement. By the time Hiranyakashipu returned from his expedition, Prahlada was a young boy. To the utter dismay and bewilderment of Hiranyakashipu, the young boy Prahlada was always chanting the name of Lord Hari. Although Hiranyakashipu asserted in front of the boy that he (Hiranyakashipu) alone was the Lord of the Universe, Prahlada never agreed. Initially, Hiranyakashipu tried to convince the boy that there was no other God except himself. But, Prahlada did not subscribe his father’s contention. Slowly, Hiranyakashipu started torturing the boy in several ways. Prahlada was immersed in water, trampled by tuskers, pierced with sharp weapons, thrown from great height and so on. Prahlada continued to recite the name of Lord Vishnu, Lord Narayana and even dared to tell his father that no other being, except Lord Vishnu, can be considered as God as Lord Vishnu is the supreme Lord of the entire universe; Lord Vishnu is the Creator, the Preserver and the Destroyer. Every time the boy professed on the greatness of Lord Vishnu, the rage of Hiranyakashipu increased. Hiranyakashipu’s daughter Harini had been married to Fire God, Lord Agni. Hiranyakashipu told in no uneven terms that Lord Vishnu was his bet-e-noire and that he hated Lord Vishnu from the bottom of his heart. Nothing could alter the mind of Prahlada. Hiranyakashipu asked his daughter to enter dazzling flames of fire along with Prahlada. The intention was that since Harini was the wife of Lord Agni, she would not be burnt and Prahlada, as an ordinary human, would be burnt. But, the meditation of Lord Vishnu, the sincere devotion of the child was so powerful that Agni could not crack a hair of Prahlada. On the contrary, because of insane, unjust purpose with which Harini entered the flames of fire, she was burnt and the boy came out with all smiles. Hiranyakashipu lost his temper to such an extent that he wanted to kill his son by hook or crook. He pressed into service the magical powers of Shambara, drowned the boy in the ocean, pushed him from the tallest mountain tower, forcibly got most venomous serpents to bite the boy, fed him with food mixed with most effective poison and nothing worked. Finally, he drew his sword out with the intention of beheading the boy, when he heard a deafening, thunderous sound within the Royal Hall of his palace. He saw a huge stone pillar cracking and bursting, suddenly. From amidst the debris of that broken pillar came out a very horrible form comprising the head of a Lion, paws with sharp nails and a human form below the neck. That was the incarnation of Lord Narasihma. It may be remembered at this juncture that when Lord Brahma appeared in front of him to bestow a boon, Hiranyakashipu had used all his intelligence in seeking the most complicated boon. He said that he should be killed by human beings, animals, snakes, serpents, demons, deities; not in day time nor during night; not by any sort of weapons; not within a building nor outside; neither on earth nor in the sky; in a nutshell nothing created by the Almighty. The time when Lord Narasihma broke through the pillar was dusk – neither day nor night; the physical appearance could not be defined as human or animal; he was not a creation but the Creator himself; he was not carrying any weapons. Startled by this unimaginable stature of Lord Narasihma, Hiranyakashipu tried to confront the Lord. The fight went on till dusk. The Lord sat on the threshold of the Royal Hall. Taking the demon king on the thighs, Lord Narasihma asked the demon whether all the aspects of his “special” boon were covered. The threshold was neither inside the house nor outside; as it was dusk, the time could neither be called as day nor night; it was not on earth nor in the sky; Lord Narasihma was neither a man, nor a demon nor an animal. Lord Narasihma simply used his sharp nails to tear the chest of demon king Hiranyakashipu. No weapon was pressed into service. Thus came the end of Hiranyakashipu; it was the boldness of young boy Prahlada, his devotion and courage to reject the perception of Hiranyakashipu that was instrumental for the incarnation of Lord Narasihma (Ditta Dasa naanalla, which means I am that bold servant of the Lord). Prahlada, even as a young boy, exhibited unbiased devotion to Lord Vishnu. Therefore, Kanakadasaru says “Ditta dAsa nAnalla” ( I am not that bold servant.   

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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

454.     ಶಶಿ ದಿವಾಕರ ಪಾವಕರೊಳಿಹ

            ಅಸಿತ ಸಿತ ಲೋಹಿತಗಳಲಿ ಶಿವ

            ಶ್ವಸನ ಭಾರ್ಗವಿ ಮೂವರೊಳು ಶ್ರೀಕೃಷ್ಣ ಹಯವದನ|

            ವಸುಧಿಪಾರ್ದನ ತ್ರಿವೃತು ಎನಿಸೀ-

            ವಸುಮತಿಯೊಳನ್ನೋದಕಾನಲ

            ಪೆಸರಿನಿಂದಲಿ ಸರ್ವಜೀವರ ಸಲಹುವನು ಕರುಣಿ||11||

454.     (Transliteration)

            Shashi divAkara pAvakaloLiha

            asita sita lOhitahaLali shiva

            swasana bhArgavi mUvaroLu SreekrushNa Hayavadana|

            VasudhipArdana trivrutu yenisee-

            vasumatiyoLannOdakAnala

            pesarinindali sarwajeevara salahuvanu karuNi||11||

SUMMARY: The kind Lord Sri Hari looks after all the beings by wearing the names of of Rice, Water and Spirit, the three forms of Sri Krishna, Hayavadana and Parashurama respectively, by being present in Shiva, Vayu and Mahalakshmiw seen in Black, White and Red colours that are present in Moon, Sun and Fire.

There is a message or information in this stanza that Lord Shiva, Vayu and Lakshmi are present in the Black, White and Red colours present in Moon, Sun and Fire. In these deities, Lord Hari exists in his three forms of Sri Krishna, Sri Hayagreeva and Sri Parashurama, respectively and preserves and protects all beings.                

455.     ದೀಪ ಕರದಲಿ ಪಿಡಿದು ಕಾಣದೆ

            ಕೂಪದೊಳು ಬಿದ್ದಂತೆ ವೇದ ಮ-

            ಹೋಪನಿಷದರ್ಥಗಳ ನಿತ್ಯದಿ ಪೇಳುವವರೆಲ್ಲ|

            ಶ್ರೀಪವನಮುಖವಿನುತನಮಲಸು-

            ರೂಪಗಳ ವ್ಯಾಪಾರ ತಿಳಿಯದೆ 

            ಪಾಪಪುಣ್ಯಕೆ ಜೀವಕರ್ತೃ ಅಕರ್ತೃ ಹರಿ ಎಂಬ||12||

455,     (Transliteration)

            Deepa karadali piDidu kANade

            kUpadoLu biddante vEda ma-

            hOpaniShadarthagaLa nityadi pELuvavarella|

            Shreepavanamukhavinutanamalasu-

            rUpagaLa vyApAra tiLiyade

            pApapuNyake jeevakartru akartru Hari yemba||12||

SUMMARY: Despite beholding a light in hand, some people do not avail its benefits; like a person having fallen in a well without knowing the destiny or the path to tread on, some keep professing, preaching and interpreting Vedas and Upanishats every day, say that the Creator of beings (animate and inanimate) Lord Hari, is not the creator, even as the main purpose or business of the pure forms of Lord Hari, who is always propitiated and meditated by Mahalakshmi, Vayu and other deities.

Here is a philosophy that some people spend their whole life in teaching and interpreting the Vedas, Upanishads and epics but fail to follow the meanings like a person, despite carrying a light in hand, loitre and roam about and struggle to find the correct path. The truth is that Lord Hari is the only director of all thoughts and deeds of all beings. He assumes different forms to perform different acts and thoughts.

456.     ಅನಿಲದೇವನು ವಾಜ್ಞ್ಮನೋಮಯ-

ನೆನಿಸಿ ಪಾವಕ ವರುಣ ಸಂಕ್ರಂ-

ದನ ಮುಖಾದ್ಯರೊಳಿರ್ದು ಭಗವದ್ರೂಪಗುಣಗಳನು|

ನೆನೆನೆನೆದು ಉಚ್ಚರಿಸುತಲಿ ನ-

ಮ್ಮನು ಸದಾ ಸಂತೈಸುವನು ಸ-

ನ್ಮುನಿಗಣಾರಾಧಿತಪದಾಂಬುಜ ಗೋಜ ಸುರರಾಜ||13||

456.     (Transliteration)

            AniladEvanu vAngmanOmaya-

            nenesi pAvaka varuNa sankran-

            dana mukhAdyaroLirdu bhagavadrUpaguNagaLanu|

            Nenenenedu uchcharisutali na-

            mmanu sadA santaisuvanu sa-

            nmunigaNArAdhitapadAmbuja gOja surarAja||13||

SUMMARY: Lord Vayu, who is the patron of speech and mind, remains in Fire, Varun, Indra and other deities, keeps remembering, repeating and pronouncing the various forms and characters of the Lord and pacifies all of us; He is the lotus-feeted deity being praised by great saints, Rishis and Munis; He is described and demonstrated by the Vedas and is the Lord of all deities.

Lord Vayu is called as VaangmanOmaya as he is the patron of speech as well as mind.  

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ಕಾರ್ತೀಕ ಮಾಸದ ಮಹಾತ್ಮೆ

 ಕಾರ್ತೀಕ ಮಾಸದ ಮಹಾತ್ಮೆ

ಕಾರ್ತೀಕ ಮಾಸವು ಆರಂಭವಾಗಿ ಎಂಟು ದಿನಗಳೆ ಕಳೆದಿವೆಯಾದರೂ ಈ ಮಾಸದ ವಿಶೇಷತೆಯನ್ನು ಸಜ್ಜನರೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳೋಣವೆಂದೆನಿಸಿ ತಿಳಿದಿರುವಷ್ಟು ವಿಷಯಗಳನ್ನು ಹಂಚಿಕೊಳ್ಳುತ್ತಿದ್ದೇನೆ.

ಕಾರ್ತೀಕವು ನಮ್ಮ ಹಿಂದೂ ಪಂಚಾಂಗದಲ್ಲಿ ಎಂಟನೇ ಮಾಸವಾಗಿದ್ದು, ಸಾಮಾನ್ಯವಾಗಿ ಪ್ರತಿವರ್ಷ ಅಕ್ಟೋಬರ್-ನವೆಂಬರ್ ತಿಂಗಳುಗಳಲ್ಲಿ ಬರುತ್ತದೆ. ಕಾರ್ತೀಕ ಮಾಸ ಆರಂಭವಾದೊಡನೆ ಮೈಕೊರೆಯುವ ಛಳಿಗಾಲವೂ ಆರಂಭಗೊಳ್ಳುತ್ತದೆ.

ಕೃತ್ತಿಕಾ ನಕ್ಷತ್ರಸಮೂಹದ ಅತ್ಯಂತ ಸನಿಹದಲ್ಲಿ ಚಂದ್ರನಿರುವುದರಿಂದ ಕಾರ್ತೀಕಮಾಸವೆಂದು ಈ ಮಾಸವನ್ನು ಕರೆಯಲಾಗುತ್ತದೆ.

ಕಾರ್ತೀಕಮಾಸವನ್ನು ಕೌಮುದಿ ಮಾಸವೆಂದೂ ಕರೆಯಲಾಗುತ್ತದೆ. ಏಕೆಂದರೆ ಈ ತಿಂಗಳು ಪೂರ್ತಿ ಚಂದ್ರನು ಪ್ರಖರವಾಗಿ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ.

ಕಾರ್ತೀಕಮಾಸವು ಹರಿಹರರಿಬ್ಬರನ್ನು ಪೂಜಿಸಲು, ಅರ್ಚಿಸಲು, ಪ್ರಾರ್ಥಿಸಲು ಅತ್ಯಂತ ವಿಶೇಷವಾದ ಮಾಸವೆಂದು ಶಾಸ್ತ್ರಗಳಲ್ಲಿ ವಿವರಿಸಲಾಗಿದೆ. ಚಾತುರ್ಮಾಸಗಳಲ್ಲಿ ಕಾರ್ತೀಕ ಮಾಸವು ಅತ್ಯಂತ ಪುಣ್ಣ್ಯತಮವಾದ ಮಾಸವೆನ್ನಲಾಗುವುದು.

ಕಾರ್ತೀಕಮಾಸದಲ್ಲಿ ಸಂಗಮಸ್ನಾನಕ್ಕೆ ವಿಶೇಷ ಮಹತ್ವವಿದೆ. ಏಕೆಂದರೆ, ಈ ಮಾಸದಲ್ಲಿ ಪರಮ ಪವಿತ್ರ ಗಂಗಾನದಿಯು ಎಲ್ಲ ನದಿ, ಸ್ಥಾವರ, ಕೆರೆ, ಕೊಳ್ಳಗಳಿಗೂ ಗುಪ್ತಗಾಮಿನಿಯಾಗಿ ಹರಿದು ಎಲ್ಲ ನೀರನ್ನೂ ಪವಿತ್ರಗೊಳಿಸುತ್ತಾಳೆ.

ಈ ಕೆಳಗಿನ ಕೆಲವು ಕಾರ್ಯಗಳು ಹೆಚ್ಚು ಪುಣ್ಯಕರವೆಂದು ಶಾಸ್ತ್ರಗಳು ನಿಷ್ಕರಿಸಿವೆ:

v  ಅರುಣೋದಯಕೆ ಮುನ್ನ, ವಿಶೇಷವಾಗಿ ಬ್ರಾಹ್ಮೀ ಮುಹೂರ್ತದಲ್ಲಿ, ಅಂದರೆ ಸೂರ್ಯೂದಯಕ್ಕೆ ಮುಂಚಿತವಾಗಿ, ಆಕಾಶದಲ್ಲಿ ನಕ್ಷತ್ರಗಳು ಇನ್ನೂ ಗೋಚರಿಸುತ್ತಿರುವಾಗಲೇ ಪವಿತ್ರನದಿಯಲ್ಲಿ ಸ್ನಾನ ಮಾಡಬೇಕು.

v  ಮಾಸಪೂರ್ತಿ ಮನೆಯಲ್ಲಿ, ತುಳಸಿಯ ಮುಂದೆ, ಹೆಬ್ಬಾಗಿಲಿನಲ್ಲಿ, ದೇವರ ಮನೆ ಮತ್ತು ಅದರ ದ್ವಾರದಲ್ಲಿ ದೀಪವನ್ನು ಹಚ್ಚಿಡಬೇಕು. ಇದನ್ನು ದೀಪಾರಾಧನೆಯೆನ್ನಲಾಗುತ್ತದೆ.

v  ಉಪವಾಸವೂ ಈ ಮಾಸದಲ್ಲಿ ಹೆಚ್ಚು ಪುಣ್ಯಕರ.

v  ವಿಷ್ಣುವಿನ ದೇವಸ್ಥಾನಗಳಿಗಾಗಲೀ, ಶಿವಾರಾಧಕರು ಪರಶಿವನ ದೇವಸ್ಥಾನಗಳಿಗಾಗಲೀ ಭೇಟಿಯಿತ್ತು ಮನಸಾ ಪ್ರಾರ್ಥನೆಗಳನ್ನು ಸಲ್ಲಿಸಬೇಕು. ವಿಶೇಷವಾಗಿ ಬ್ರಾಹ್ಮೀಮುಹೂರ್ತದಲ್ಲಿ ದೇವಸ್ಥಾನ ಸಂದರ್ಶನ, ದೇವರ ದರ್ಶನ ಮಾಡುವುದು ಒಳಿತು.

v  ಸಜ್ಜನರಿಗೆ, ಉತ್ತಮರಿಗೆ ದೀಪಗಳನ್ನು ದಾನಮಾಡುವುದು ವಿಶೇಷ

v  ಸಾಲಿಗ್ರಾಮ ಪೂಜೆ

v  ವನಭೋಜನ.

ಸೌರಮಾನ ರೀತ್ಯಾ ಕಾರ್ತೀಕಸ್ನಾನವು ಅಶ್ವಯುಜ (ಶುಕ್ಲ ಪಕ್ಷ) ಪೌರ್ಣಮಿಯಿಂದಾರಂಭಿಸಿ ಕಾರ್ತೀಕ ಪೌರ್ಣಮಿಯವರಿಗೂ, ಒಂದು ತಿಂಗಳ ಕಾಲ ಮಾಡುವುದು ಸಂಪ್ರದಾಯ. ಆದರೆ, ಚಾಂದ್ರಮಾನರೀತ್ಯಾ ಕಾರ್ತೀಕ ಶುಕ್ಲ ಪಾಡ್ಯದಿಂದ ಆರಂಭಿಸಿ ಕಾರ್ತೀಕ ಕೃಷ್ಣ ಅಮಾವಾಸ್ಯೆಯವರೆಗೂ ಕಾರ್ತೀಕ ಸ್ನಾನವನ್ನು ಮಾಡುವುದು ವಿಶೇಷವೆನ್ನಲಾಗಿದೆ.

ಕಾರ್ತೀಕ ಪೌರ್ಣಿಮೆಯಂದು ಜನರು, ವಿಶೇಷವಾಗಿ ಸ್ತ್ರೀಯರು, ಸೂರ್ಯಾಸ್ತಾನಂತರ ನದಿಗಳಲ್ಲಿ ಹಣತೆದೀಪಗಳನ್ನು ತೇಲಿಬಿಡುತ್ತಾರೆ. ಹಿಂದೂ ಸಂಸ್ಕೃತಿಯಲ್ಲಿ ನದಿನದಗಳು ದೇವತೆಗಳು.

ತಮಿಳುನಾಡಿನ ತಿರುಚಾನೂರಿನಲ್ಲಿ ಪ್ರತಿವರ್ಷ ಕಾರ್ತೀಕಮಾಸದಲ್ಲಿ ಶ್ರೀ ಪದ್ಮಾವತೀ ದೇವಿಯ ಕಾರ್ತೀಕ ಬ್ರಹ್ಮೋತ್ಸವವನ್ನು ಅತ್ಯಂತ ವಿಜೃಂಭಣೆಯಿಂದ ಆಚರಿಸಲಾಗುತ್ತದೆ.  

ಶ್ರೀ ಪದ್ಮಪುರಾಣದಲ್ಲಿ ಕಾರ್ತೀಕಮಾಸದ ಮತ್ತೊಂದು ವೈಶಿಷ್ಟ್ಯವನ್ನು ವಿವರಿಸಿದ್ದಾರೆ. ಭೃಗು ಮಹರ್ಷಿಗಳು ಕಾಲಿನಿಂದ ಮಹಾವಿಷ್ಣುವಿನ ವಕ್ಷಸ್ಥಳಕ್ಕೆ ಕಾಲಿನಿಂದ ಒದ್ದಾಗ ಪರಮಾತ್ಮನು ಆ ಋಷಿಯ ಮೇಲೆ ಒಂದಿನಿತೂ ಕೋಪಗೊಳ್ಳದೆ ಆ ಋಷಿಯನ್ನೇ ಸಂತೈಸಿ, ಓಲೈಸುವುದನ್ನು ಸಹಿಸದಾದ ಮಹಾಲಕ್ಷ್ಮಿಯು ಕೋಪದಿಂದ ಪರಮಾತ್ಮನನ್ನು ತೊರೆದು ಭೂಲೋಕಕ್ಕೆ ಬಂದುಬಿಡುವಳು. ಆದರೆ ಭೃಗುಮಹರ್ಷಿಗಳು ಶ್ರೀ ವಿಷ್ಣುವನ್ನು ಹಾಗೆ ಒದೆಯಲು ಎರಡು ಕಾರಣಗಳಿರುತ್ತವೆ. ಬ್ರಹ್ಮ, ರುದ್ರ, ವಿಷ್ಣು ತ್ರಿಮೂರ್ತಿಗಳಲ್ಲಿ ಯಾರು ಶ್ರೇಷ್ಠರೆಂಬುದನ್ನು ಅರಿಯುವ ನೆಪದಿಂದ ಈ ಕಪಟನಾಟಕ ಆರಂಭವಾಗುತ್ತದೆ. ಭೃಗುಮುನಿಗಳು ಬ್ರಹ್ಮದೇವರ ಮಾನಸ ಪುತ್ರರು ಹಾಗೂ ಸಪ್ತರ್ಷಿಗಳಲ್ಲಿ ಒಬ್ಬರು. ಅವರಲ್ಲಿ ಅಹಂಕಾರ, ಕೋಪಗಳಿರುತ್ತವೆ ಮತ್ತುಅವು ಮೂರನೇ ಕಣ್ಣಿನ ರೂಪದಲ್ಲಿ ಭೃಗುಮುನಿಗಳ ಬಲ ಉಂಗುಷ್ಠದಲ್ಲಿರುತ್ತದೆ. ಅದರ ಪರಿಣಾಮವೇ ಅವರು ತ್ರಿಮೂರ್ತಿಗಳನ್ನು ಪರೀಕ್ಷಿಸುವ, ವಿಷ್ಣುವನ್ನು ಒದೆಯುವ ದುಃಸಾಹಸಕ್ಕೆ ಕೈಹಾಗುತ್ತಾರೆ. ಅಲ್ಲದೇ, ವಿಷ್ಣುವು ಭೂಲೋಕದಲ್ಲಿ ಅವತಾರಮಾಡಲು ಭೃಗುಋಷಿಯ ಶಾಪವೂ ಒಂದು ನೆಪವಾಗಬೇಕಾಗುತ್ತದೆ. ನಂತರ, ಮಹಾಲಕ್ಷ್ಮಿಯು ವೈಕುಂಠವನ್ನು ತೊರೆದು ಕೊಲ್ಲಾಪುರದಲ್ಲಿ ನೆಲೆಸುವಳು. ವಿಷ್ಣುವು ಆಕೆಯ ವಿರಹವನ್ನು ತಡೆಯಲಾರದೆ, ಅದಾಗಲೇ ವಿವಾಹವಾಗಿದ್ದ ಪದ್ಮಾವತಿಯನ್ನು ತೊರೆದು ಮಹಾಲಕ್ಷ್ಮಿಯನ್ನು ಅರಸುತ್ತಾ ಕೊಲ್ಲೂರಿನೆಡೆಗೆ ಸಾಗುತ್ತಾನೆ. ಈ ವಿಷಯವು ಮಹಾಲಕ್ಷ್ಮಿಯ ಅರಿವಿಗೆ ಬಂದು ಆಕೆ ಕಪಿಲ ಮಹರ್ಷಿಗಳ ಆಶ್ರಮದಲ್ಲಿ ಆಶ್ರಯ ಪಡೆಯುತ್ತಾಳೆ. ಕೊಲ್ಲಾಪುರದಲ್ಲಿ ಮಹಾಲಕ್ಷ್ಮಿಯನ್ನು ಕಾಣದ ಭಗವಂತ ಕಾಡುಮೇಡುಗಳನ್ನು ಅಲೆಯಲಾರಂಭಿಸುತ್ತಾನೆ. ಪುನಃ ಕೊಲ್ಲಾಪುರಕ್ಕೆ ಮಹಾವಿಷ್ಣುವು ಬಂದು ಸೇರುತ್ತಾನೆ. ಅಲ್ಲಿ, ಪೂರ್ವಕಾಲದಲ್ಲಿ ಅಗಸ್ತ್ಯಋಷಿಗಳಿಂದ ಪ್ರತಿಷ್ಠಾಪಿಸಲ್ಪಟ್ಟು ಅರ್ಚಿಸಲ್ಪಟ್ಟ ಮಹಾಲಕ್ಷ್ಮಿಯ ಸುಂದರ ಮೂರ್ತಿಯನ್ನು ಕಂಡು ಮಹಾವಿಷ್ಣುವು ತನ್ನ ಪತ್ನಿಯೇ ದೊರೆತಳೆಂಬಷ್ಟು ಸಂತೋಷಗೊಳ್ಳುತ್ತಾನೆ. ಅಲ್ಲಿಯೇ ಹಲವು ವರ್ಷಗಳ ಕಾಲ ಮಹಾವಿಷ್ಣುವು ನೆಲೆನಿಲ್ಲುತ್ತಾನೆ. ಅಷ್ಟೇ ಅಲ್ಲದೆ ವಿಷ್ಣುವು ಮಹಾಲಕ್ಷ್ಮಿಯನ್ನು ಕುರಿತು ತಪಸ್ಸು ಮಾಡುತ್ತಾನೆ. ಅದೇ ಸಂದರ್ಭದಲ್ಲಿ ಆತನಿಗೊಂದು ಅಶರೀರವಾಣಿಯಾಗಿ ಈ ರೀತಿ ಸೂಚನೆ ನೀಡುತ್ತದೆ: “ಪರಮಾತ್ಮ ನೀನಿರುವ ಸ್ಥಳದಿಂದ ದಕ್ಷಿಣಭಾಗದಲ್ಲಿ ಕೃಷ್ಣವೇಣೀ ಎಂಬ ಪವಿತ್ರ ನದಿಯೊಂದು ಹರಿಯುತ್ತಿದೆ. ಆ ನದಿಯಿಂದ ಇಪ್ಪತ್ತೆರಡು ಯೋಜನಗಳ ಅಂತರದಲ್ಲಿ ಸ್ವರ್ಣಮಯವಾದ ಮತ್ತೊಂದು ನದಿ ಹರಿಯುತ್ತಿದೆ. ಆ ನದಿಯ ಉತ್ತರ ದಿಕ್ಕಿನಲ್ಲಿ ಸ್ವರ್ಗಲೋಕದಲ್ಲಿ ದೊರೆಯುವ ಸಾವಿರದಳಗಳ ತಾವರೆ ಪುಷ್ಪವನ್ನು ತರಿಸಿಕೊಂಡು ಒಂದು ಕೊಳದಲ್ಲಿ ಪ್ರತಿಷ್ಠಾಪಿಸಿ, ಅದರ ಪಕ್ಕದಲ್ಲಿ ಸೂರ್ಯನನ್ನೂ ಪ್ರತಿಷ್ಠಾಪಿಸಿ, ಆ ಪುಷ್ಪವು ಬಾಡದಂತೆ ನೋಡಿಕೊಳ್ಳುತ್ತಾ ಲಕ್ಷ್ಮೀಸ್ತೋತ್ರವನ್ನು ಪಠಿಸಿದರೆ ನಿನ್ನ ಪ್ರಿಯಪತ್ನಿಯು ಒಲಿದು ಬರುವಳು.”

ಪರಮಾತ್ಮನನ್ನು ಆಕಾಶವಾಣಿಯು ಸೂಚಿಸಿದಂತೆ ಮಾಡಲು, ಮಹಾಲಕ್ಷ್ಮಿಗೆ ತನ್ನ ಪತಿಯನ್ನು ಸೇರಲು ಮನಸ್ಸು ಕರಗಲಾರಂಭಿಸುತ್ತದೆ. ಕಪಿಲ ಮಹರ್ಷಿಗಳಲ್ಲಿ ತನ್ನ ಮನಸ್ಥಿತಿಯನ್ನು ಬಿನ್ನೈಸಿಕೊಳ್ಳುತ್ತಾಳೆ. ಅಷ್ಟರಲ್ಲಿ ಬ್ರಹ್ಮದೇವರೂ ಅಲ್ಲಿಗೆ ಬಂದು ಮಹಾಲಕ್ಷ್ಮಿಗೆ ಸಮಾಧಾನಮಾಡಿ, ಮಹಾವಿಷ್ಣುವಿನ ನಡತೆಯಲ್ಲಿ ಆಡಗಿದ್ದ ಧರ್ಮಸೂಕ್ಷ್ಮವನ್ನು ವಿವರಿಸಿ, ಆಕೆಯನ್ನು ತಕ್ಷಣ ತನ್ನ ಪತಿಯೊಂದಿಗೆ ಸೇರಲು ವಿನಂತಿಸಿಕೊಳ್ಳುತ್ತಾರೆ. ಅಂತೆಯೇ ಸಹಸ್ರದಳದ ತಾವರೆಯಲ್ಲಿ “ಉತ್ಠಾನ”ಳಾದ ಮಹಾಲಕ್ಷ್ಮಿಯೊಂದಿಗೆ ತುಳಸೀದೇವಿಯನ್ನು ಪೂಜಿಸುವ ಕಾರಣ ಕಾರ್ಥೀಕಮಾಸಶುಕ್ಲ ದ್ವಾದಶಿಯನ್ನು ಉತ್ಥಾನದ್ವಾದಶಿಯೆಂದು, ತುಳಸೀ ವಿವಾಹವೆಂದು ಪೂಜಿಸಲಾಗುವುದು. ತುಳಸಿಯೊಂದಿಗೆ ನೆಲ್ಲಿ ಟೊಂಗೆಯಿಡುವುದು, ಅದರಲ್ಲಿರುವ ನೆಲ್ಲಿಕಾಯಿಯಲ್ಲಿ ದಾಮೋದರರೂಪೀ ಪರಮಾತ್ಮನ ಸನ್ನಿಧಾನವಿರುತ್ತದೆ. ದಾಮೋದರರೂಪೀ ವಿಷ್ಣುವು ಕಾರ್ತೀಕಮಾಸ ನಿಯಾಮಕ. ದಾಮೋದರನ ಅವತಾರವು ಮಹಾವಿಷ್ಣುವಿನ 24 ಅವತಾರಗಳಲ್ಲೊಂದು ಮತ್ತು ವಿಷ್ಣುಸಹಸ್ರನಾಮದಲ್ಲಿ 40ನೇ ಶ್ಲೋಕದಲ್ಲಿ ದಾಮೋದರನ ಸ್ತೊತ್ರವಿದೆ. ಇಡೀ ಜಗತ್ತನ್ನು ತನ್ನ “ದಾಮ” ಅಥವಾ ಉದರದಲ್ಲಿ ಧರಿಸಿರುವುದ್ರಿಂದಲೇ ಈತನನ್ನು ದಾಮೋದರನೆಂದು ಕರೆಯಲಾಗುತ್ತದೆ. ಕಾರ್ತೀಕ ಮಾಸದಲ್ಲಿ ಸ್ನಾನ ಮಾಡುವಾಗ ಶ್ರೀ ದಾಮೋದರ ಸ್ತೋತ್ರವನ್ನು ಪಠಿಸುವುದು ಪುಣ್ಯಕರ.

ಶ್ರೀ ಕೃಷ್ಣಾರ್ಪಣಮಸ್ತು.