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

467.     ಶರಿಧಿಯೊಳು ಮಕರಾದಿ ಜೀವರು

            ಇರುಳು ಹಗಲೇಕಪ್ರಕಾರದಿ

            ಚರಿಸುತನುಮೋದಿಸುತಲಿಪ್ಪಂದದಿ ಜಗತ್ತ್ರಯವು|

            ಇರುತಿಹವು ಜಗದೀಶನುದರದಿ

            ಕರೆಸುವುದು ಪ್ರತಿಬಿಂಬನಾಮದಿ

            ಧರಿಸಿಹದು ಹರಿನಾಮರೂಪಂಗಳನು ಅನವರತ||24||

467.      Transliteration:

            SharidhiyoLu makarAdi jeevaru

            iruLu halEkaprakAradi

            charisutanumOdisutalippandadi jagattrayavu|

            irutihavu jagadeeshanudaradi

            karesuvudu pratibimbanAmadi

            dharisihadu harinAmarUpangaLanu anavarata||24||

SUMMARY: Like the aquatic animals such crocodile roam about in the seas during day and night and live happily, all the three worlds are within the stomach of the Lord of Universe Sri Hari as his reflections and in them, Lord Sri Hari exists in different forms and with different names.

Like the aquatic animls live happily in sea waters, day and night, all the three worlds exist within the belly of Lord Hari and in each and every being within his belly, Lord Hari exists in different forms with different names. Further, the aquatic animals are different from the waters they live in, the various being living in the belly of Lord Hari are different from Lord Hari.  

468.     ಜನನಿ ಸೌಷ್ಠಪದಾರ್ಥಗಳ ಭೋ-

            ಜನವ ಮಾಡಲು ಗರ್ಭಗತ ಶಿಶು

            ದಿನದಿನದಿ ಅಭಿವೃದ್ಧಿಯೈದುವ ತೆರದಿ ಜೀವರಿಗೆ|

            ವನಜನಾಭನು ಸರ್ವರಸ ಉಂ-

            ಡುಣಿಸಿ ಸಮ್ರಕ್ಷಿಸುವ ಜಾಹ್ನವಿ-

            ಜನಕ ಜನ್ಮಾದ್ಯಖಿಳದೋಷವಿದೂರ ಗಂಭೀರ||25||   

468.      Transliteration:           

            Janani sauShThapadArthagaLa bhO   

            Janava mADalu garbhagata shishu

            Dinadinadi abhivruddhiyaiduva teradi jeevarige|

            VanajanAbhanu sarvarasa un- 

            DuNisi samrakShisuva jAhnavi-

            Janaka janmAdyakhiLadOShavidUra gambheera||25||

SUMMARY: Like the foetus in a pregnant woman grows steadily in the womb with whatever she consumes, Lord Padmanabha Sri Hari consumes all sorts of food and juices the beings consume, feeds the same to the beings and protects them. He is the originator of Ganga, free from all the drawbacks like birth and death and is incomparable

A pregnant woman, like all beings in the universe, goes through the cycles of birth and death. But, Lord Hari is eternal; he does not goes through the cycles of birth and death; he exists in every being, but is separate.   

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

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

 VivAdasya padam na syAdadhiShThanamasattwataha|

VaidharmyENaiSha druShTantaha shuktyAdivaditeeryatE||31||

ವಿವಾದಸ್ಯ ಪದಂ ನ ಸ್ಯಾದಧಿಷ್ಠಾನಮಸತ್ತ್ವತಃ|

ವೈಧರ್ಮ್ಯೇಣೈವ ದೃಷ್ಟಾಂತಃ ಶುಕ್ತ್ಯಾದಿವದಿತೀರ್ಯತೇ||31||

विवादस्य पदं न स्यादधिष्ठानमसत्त्वतः। वैधर्म्यॆणैव दृष्टान्तः शुक्त्यादिवदितीर्यतॆ॥31॥

SUMMARY: Blankness is a controversial subject and hence it can neither be an object; since it is ‘untruth’ (asat), an object must invariably be ‘sat’ or ‘true’ (existing), like pearl-oysters, we say as mentioned in the Vaidharmya hypothesis.

In this stanza, the interpretation that the universe is nothing but blankness or zero (shoonya) it cannot be an object for global illusion. To be an object (AdhiShThAna) it should be necessarily true. Since that school of philosophy that treats the universe as ‘blank’, establishes that it is non-existing or untrue, it is impossible to confer on it the status of being an object.  

AtattwAvEdakam mAnamiti swavyAhatam yataha|

TadwAdee tEna vEdasya sO(s)bhipraityapramANatAm||32||

ಅತತ್ತ್ವಾವೇದಕಂ ಮಾನಮಿತಿ ಸ್ವವ್ಯಾಹತಂ ಯತಃ|

ತದ್ವಾದೀ ತೇನ ವೇದಸ್ಯ ಸೋ(s)ಭಿಪ್ರೈತ್ಯಪ್ರಮಾಣತಾಂ||32||

अतत्त्वावॆदकं मानमिति स्वव्याहतं यतः। तद्वादी तॆन वॆदस्य सॊ(s)भिप्रैत्यप्रमाणताम्॥32॥

SUMMARY: The very conception that anything that the Principle (Vedas) cannot teach is the evidence is untenable. Hence, what the proponents of mysticism or Mayavada call as Principle or Veda or Tattwa concede that there is no proof or evidence for those Principles or Vedas.

 Primarily, there are two classes of proponents: One class contend that the universe is blank. They do not accept or subscribe the idea of existence of Almighty; The second class claim that everything is mysticism. This mystic power is creating, preserving and destroying the universe. But, it is just a mystic power and nothing less nothing more. While those contending that the universe is blank or opaque or a thing that is unseen and whose shape or form is beyond apprehension. Both the schools of philosophy coincide on one line of thought that God is an illusion. However, those consigning the creator to blankness do not accept Vedas as principal principles of human life, whereas the mystics do accept Vedas as a proof but they do not agree that Vedas are the Principles. Both the schools are rejected as fallacious, untenable, and illogical.   

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 Whom does Kanakadasaru refer to as “Sutta Dasa nanalla”?

 

Kanakadasaru calls Hanumantha as Sutta Dasa. Sutta in Kannada means “burnt” and it is only Hanuman who burnt Lanka after the demons light his tail, as ordered by Ravana to punish him for wreaking havoc in Ashoka Vana, for seeing Seetha Devi and for killing several demons, including Akashaya Kumara, one of the sons of Ravana.

 

Assigned with the task of finding the place where Seetha had been confined by Srirama and being a member of the group of Vanaras led by Angada, Hanuman crosses the 100-yojana wide Ocean to land on Lanka. The deadline of 30 days fixed by Sugreeva to all the groups of Vanaras had expired long back and except this group led by Angada had reported back, obviously unable to find Seetha Devi. When Sugreeva orders different groups of Vanaras to search in a particular direction, the Angada-led group had been assigned with southern part. Just before leaving Kishkindha, Srirama calls Hanuman, hands over the Royal Ring to him, narrates an anecdote known only to Srirama and Seetha Devi to ensure that Seetha Devi gains faith and belief on Hanuman that he is a Messenger of Srirama.

 

After searching for Seetha in all the places, the Vanaras were in no mood to return to Surgreeva without any news about Seetha. The situation was grimmer because the deadline had expired. Fearing death penalty at the hands of Sugreeva for late reporting and for not finding Seetha, the Vanaras, including Angada, decide to end their lives on the seashore by observing fast. They were discussing about what happened in the last few months and what else could they do to survive the wrath of Sugreeva. Their conversation was heard by a golden eagle, which was lying on a rock. The name of that eagle was Sampati, the elder brother of Jatayu, who had fought against Ravana when Seetha was being taken by him in the Pushpak Viman. The Vanaras also mention the name of Jatayu and his sacrifice. Sampati, who was initially very happy over getting food in the form of Vanaras after a long time, became curious and narrated his story. He tells the Vanaras about Ravana, Seetha, and other related facts. Hanuman was assigned the duty of finding Seetha Devi in Lanka and returning to where his fellow beings would be waiting for the return of Hanuman.

Hanuman descends on Lanka soil, and punches a heavy blow on Lankini to enter the City. After along search, he was able to find Seetha in Ashoka Vana. After telling her about the friendship between Sugreeva and Srirama, Hanuman tells her about his mission and then destroys the rich garden called Ashoka Vana. Several demons and captains come and die in the battle with Hanuman. Finally, Indrajit, one of the sons of Ravana catches Hanuman and presents him in front of Ravana. Hanuman suggests Ravana to surrender Seetha back to Rama and apologize. Ravana gets angry and asks his soldiers to burn the tail of Hanuman, as suggested by Vibheeshana because tail is the main feature of monkeys. Hanuman had the blessings of Srirama, Seetha Devi and Lord Brahma. The fire in the tail never burnt Hanuman. He was not at all pained. Except for the house of Vibheeshana and the Ashoka Vana, where Seetha had been confined, Hanuman burns all mansions of Ravana. That is why Kanakadasaru tells he is not the Sutta Dasa. Dasa means servant. Hanuman burns Lanka as a servant of Lord Rama.

 

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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

 465.     ಬೆಳಗಿಧೂಜಿಯು ನೋಳ್ಪರಿಗೆ ಥಳ-

            ಥಳಿಸುತಲಿ ಕಂಗೊಳಿಸುವಂದದಿ

            ತೊಳೆದು ದೇಹವ ನಾಮಮುದ್ರೆಗಳಿಂದಲಂಕರಿಸಿ|

            ಒಲಿಸಿ ನಿತ್ಯ ಕುತರ್ಕಯುಕ್ತಿಗ-

            ಳಲವಬೋಧರ ಶಾಸ್ತ್ರಯುಕ್ತಿಗ-

            ಳಲವಬೋಧರ ಶಾಸ್ತ್ರಮರ್ಮವ

            ತಿಳಿಯದಿಹ ನರ ಬರಿದೆ ಇದರೊಳು ಶಂಕಿಸಿದರೇನು||22||

465.      Transliteration:

            BeLagidhUjiyu nOLparige thaLa-

            thaLisutali kangoLisuvandadi

            toLedu dEhava nAmamudregaLindalankarisi|

            volisi nitya kutarkayuktiga-

            LalavabOdhara shAstrayuktiga-

            LalavabOdhara shAstramarmava

            tiLiyadiha nara baride yidaroLu shankisidarEnu||22||

 SUMMARY: What can ever happen unless washing the body, decorating it with naama and Mudre (leaf-shaped linear symbols applied on the body with Gopichandana, which is made of the dust formed under the feet of Gopikas when they danced to impress and please Lord Krishna; Mudra are stamps symbolising the Divine Disc, Divine Conch, the Mace, Lotus and Narayana), achieving control over the evil thoughts and deeds, acquiring the knowledge of the Shastra of Sri Poornabodha Madhwacharyaru everyday that makes the body shine like a well washed water kettle?

Even though any utensil washed well shines externally, it will not be fit to be filled with water, if it is not cleansed internally too. Similarly, it is essential to cleanse the heart and mind within the body, and decorating the body-exterior with divine symbols (naama and mudra). Cleansing the heart mind means feeding the heart and mind with good character, culture, tradition and training the heart and mind with the knowledge of the Lord that Sri Madhwacharya has explained and described. Without the acquisition of knowledge of Lord on the same lines of thought and action preached and established by Sri Madhwacharya, it is not possible to grasp the meaning of Harikathamrutasara and it is not possible to inculcate any interest in going through Harikathamrutasara.

It is an established truth that when the interior of a utensil is cleaned then water, milk or any liquid worth consumption can be filled into it. However, even if the exterior of a utensil is not cleaned properly, it is looked as being unfit to be used.

466.     ಉದಧಿಯೊಳಗೂರ್ಮಿಗಳು ತೋರ್ಪಂ-

            ದದಲಿ ಹಂಸೋದ್ಗೀಥ ಹರಿ ಹಯ-

            ವದನ ಕೃಷ್ಣಾದ್ಯಮಿತ ಅವತಾರಗಳು ನಿತ್ಯದಲಿ|

            ಪದುಮನಾಭನೊಳಿರುತಿಹವು ಸ-

            ರ್ವದ ಸಮಸ್ತ ಪ್ರಾಣಿಗಳ ಚಿ-

            ದ್ಧೃದಯಗತ ರೂಪಂಗಳವ್ಯವಧಾನದಲಿ ಬಿಡದೆ||23||

466.      Transliteration:

            UdadhiyoLagUrmigaLu tOrpan-

            Dadali hamsOdgeetha hari haya-

            Yavadana kruShNAdyamita avatAragaLu nityadali|

            PadumanAbhanoLirutihavu sa-

            Rvada samasta prANigaLa chi-

            Ddhrudayagata rUpangaLavyavadhAnadali biDade||23||

 SUMMARY: Like waves are seen in a sea, incarnations of Lord as Swan, Udgeetha, Hari, Hayagreeva, Krishna and so on are within Lord Sri Hari, who has the Lotus in his navel (Padmanabha; Padma is Lotus and naabha is the navel). Always, in all the beings and their true hearts live the various forms of the Lord, eternally.

Like innumerable waves adore the sea, the infinite forms of Lord Hari are existing inside the body of all beings at all times.  

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

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

Vimatam kAraNam na syAdastwAnna yadeedrusham|

NEdrusham tadyathA kumbhakartEtyatrAnumeeyatE||28||

ವಿಮತಂ ಕಾರಣಂ ಸ್ಯಾದಸತ್ತ್ವಾನ್ನ ಯದೀದೃಶಂ|

ನೇದೃಶಂ ತದ್ಯಥಾ ಕುಂಭಕರ್ತೇತ್ಯತ್ರಾನುಮೀಯತೇ||28||

विमतं कारणं स्यादस्त्त्वान्न यदीदृशम्। नॆदृशं तद्यथा कुम्भकर्तॆत्यत्रानुमीयतॆ॥28॥

SUMMARY: Other cults prophessing vacuum cannot be the cause of Universe. Since it is untrue, there should be some reason, after all. Like the proposition or inference of Kumbhakara or the potter, the contention of blankness is non-tenable.

Here is the rejection of the philosophy that preaches ‘blankness’ or Shunyavada. Asat or non-existant cannot be accepted because it cannot prove anything as the cause or consequence of for the existence of the Universe.

AnghO tApasa nO shUnyam kAraNam kumbhakartruvat|

Yatsamvrutyutthitam vishwam tatkkAraNamiteeryatE||29||

ಅಂಘೋ ತಾಪಸ ನೋ ಶೂನ್ಯಂ ಕಾರಣಂ ಕುಂಭಕರ್ತೃವತ್|

ಯತ್ಸಂವೃತ್ಯುತ್ಥಿತಂ ವಿಶ್ವಂ ತತ್ಕಾರಣಮಿತೀರ್ಯತೇ||29||

अन्घॊ तापस नॊ शून्यं कारणं कुम्भकर्तृवत्। यत्सम्वृत्युत्थितं विश्वं तत्कारणमितीर्यतॆ॥29॥

YEvam chEt kAraNam mA smabraveehi shUnyam kathanchana|

AyuShmastadadhiShThAnam vyutpitsaswagurOrgruhE||30||

ಏವಂ ಚೇತ್ ಕಾರಣಂ ಮಾ ಸ್ಮ ಬ್ರವೀಃ ಶೂನ್ಯಂ ಕಥಂಚನ|

ಆಯುಷ್ಮಂಸ್ತದಧಿಷ್ಠಾನ0 ವ್ಯುತ್ಪಿತ್ಸಸ್ವಗುರೋರ್ಗೃಹೇ||30||

ऎवं चॆत् कारणं मा स्म ब्रवीः शून्यं कथंचन। आयुष्मम्स्तदधिष्ठानं व्युत्पित्सस्वगुरॊर्गृहॆ॥30॥

SUMMARY: Oh ascetic! If you were to tell that ‘we are not saying that the cause of universe is like the potter but that whatever the Universe we see with the lack of knowledge of blankness is in fact the cause’, then you cannot contend that blankness is the cause.’ Oh Ayushmant! try to understand more clearly what you have learnt in Gurukula that blankness is just a spot, a place or a platform.

Some Buddhist thinkers contend that the concept or the principle of Blankness or emptiness is not to say that blankness is the cause of universe but due to the lack of that knowledge, the universe is seen. However, Shoonya or the blankness is not the whole; it is just a spot or a tiny spot in the ‘whole’ and hence it cannot be attributed to be the reason for the universe. There is a huge difference between blankness and the whole and both these concepts need separate defition. They can never be synonymous.    

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

 SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(An intriguing question about Seetha Swayamvara has been clarified in this episode. The interpretation and exploration of the second stanza in this great work of Sri Raghavendra Swami will begin from next episode. Please read, comment and share. SDN)

A question may arise over the marriage of Seetha Devi with Rama, if they are both considered as incarnation of Lord Vishnu and Goddess Lakshmi. It is acceptable to arrange Swayamvara for an unmarried girl. But, is it acceptable to arrange Swayamvara for a married woman as Seetha is believed to be an incarnation of goddess Lakshmi? Does organising Swayamvara for a married woman not mean that her hitherto-husband is unworthy? Does not marrying her with another person amount to providing her with a platform for prostitution?

Sri Mahabharata Tatparya Nirnaya by Sri Madhwacharya provides clarification to such unceremonious queries.

King Janaka was aware that Seetha was an incarnation of Lakshmi and she was the consort of Sri Narayana. He had also decided to marry Seetha to Sri Rama, who was an incarnation of Lord Narayana or Lord Vishnu. But, several unworthy and insane persons had an eye on Seetha Devi. Therefore, there was an urgent need to immediately deplore and insult those unworthy persons on the one hand and on the other, there was a need to re-establish the supremacy and omnipotence of Lord Hari. That is why King Janaka organised the Swayamvara and put forth such a test to all the aspirants that they could not dream of passing that test. Everything spanned out as per the plan. The Seetha Swayamvara was not organised with an ulterior intent of marrying her off with any other person.

The case of Swayamvara organised for Rukmini was entirely different from Seetha Swayamvara. Rukmini Swayamvara was organised by her brother Rukmi, much against the desire of her father Bheeshmaka and others. King Bheeshmaka, who was a devotee of Lord Krishna, and a few others, were unwilling to organise Rukumini Swayamvara. However, they committed the sin of not preventing Rukmi from organising the Swayamvara and therefore they deserved punishment. Sri Krishna goes to Kundineepur, where King Bheeshmaka was the ruler, makes King Bheeshmaka promise to marry off Rukmini to Krishna and returned to his abode.

All these explanations and stories or instances are hidden but clearly indicated in the first stanza of Sri Ramacharitrya Manjari, says Sri Lakshminarayanacharyaru in his commentary. Sri Lakshminarayanacharyaru uses “ityAdi kaThA” in his treatise, where the word “ItyAdi” refers to all the stories and perceptions that have been discussed here.

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