SRI RAGHAVENEDRA SWAMY'S SRI RAMACHARITRA MANJARI

(Sri Rama breaks the Grand Bow and Seetha Devi submits a necklace of lotus flowers made of gold to Sri Rama. Please read, comment and share. SDN).

The murmur in the august assemblage there was still making rounds in the air as: “Just as Goddess Lakshmi is made for Lord Narayana and vice versa, Seetha Devi is made for Sri Rama and vice versa. Since a lamp, irrespective of how much bright it is, cannot testify the brightness of Sun, a little, trivial task of picking up a bow, irrespective of its status and origin, cannot testify the prowess of Lord Rama. Moreover, we are prepared to surrender all the positive energy we have acquired and accumulated through righteous deeds to impress upon Sri Narayana to make Rama accept Seetha as his wife. There was no such need to testify the eligibility of Sri Rama to be the husband of Seetha Devi because she was born to be the wife of Sri Rama.  These are not empty words but a conscious confession of unbiased views.”

Sri Rama could hear these murmurs that were so soothing to the ears and smiled serenely. He was not surprised by the hype that had spread around the bow after glancing it once. He callously picked up the bow by his left hand, even as thousands of eyes were keenly watching him without a wink. The King and Vishwamitra muttered “Good Luck, Good Luck”. Lakshmana was watching everything with a curious smile. Sri Rama playfully pulled the string and tied it to both the ends of the bow and pulled it once at the centre. Can sugarcane bear the munching of a haughty Airavata after getting caught in its trunk? Similarly, the bow broke into two pieces after Sri Rama had carelessly and tenderly pulled the string in the middle to test its strength. The sound that came out of the crashing of the bow echoed in all the three worlds as though to propagate the news that Sri Rama got his Seetha. After breaking the great bow with utmost ease, Sri Rama stood silently with a smile and looked at Sage Vishwamitra.

JAnakee upayan - SeethAdattamAlAm kanThE gruheetwA — wearing the garland presented by Seetha around his neck: Sri Rama smiled pleasantly. King Janaka was dumbfounded and flabbergasted. He started muttering unconsciously, “My pledge is kept and my daughter will be the wife of Sri Rama. My entire family will be proud of this and earn a universal compliment.” He ordered that Seetha be brought from her apartments to that spot.   

Like the Vedas streaming out of the face of Lord Brahma, the charmingly, serenely dressed dames streamed out of the harem, carefully surrounding Seetha and making her lay each step forward softly. It appeared as though Seetha was the manifestation of Goddess Lakshmi. The pleasant sound of anklets and those emanating from the soft crashing of jewels and ornaments she wore rented the air and silenced the whole atmosphere in that hall with a mystic and divine stillness. Her ceremonious and sublime footsteps put to shame even the heavenly geese that are known for their style of walking. All the dames around Seetha were replicating Seetha in every step they walked. They appeared with renewed freshness and charm in every gaze. None of eyes could blink for a moment as it would have meant a huge loss and dissatisfaction. Their looks were so divine that they appeared as though they were speaking softly, even though they were all silent; they appeared as though they were smiling, although they were wearing plain faces. It seemed as though Lord Brahma was incessantly praising their celestial charm from all the four faces. Everyone in that gathering was trying to describe those damsels who were making their way in to the hall but their faces suddenly turned pale as they fell short of words to describe those women.

Initially, a sort of shyness prevented the women from raising their head and looking at Sri Rama. Slowly, the devotion and reverence that filled their minds drove away the shyness. They slowly raised their faces and looked at the face of Sri Rama from the edge of their eyes. The face of Sri Rama, an epitome of universal welfare and kindness, bore the emblem of all the attributes that are needed to be the sole overlord of the entire universe. Seetha looked at Sri Rama, who too was gazing at her through his lotus eyes as though he was preparing to shower all the grace, happiness and calmness on her. Seetha took another look at the blissful face of Lord Rama, his youthful, masculine and blue complexion that had the stamp of the bravery, nonchalant dignity and all-pervasive nature. The aroma of sandal paste he had applied on his mien filled the air and touched her body.

The women had brought with them a garland woven with gold lotus. The garland was wet with sandal paste. Seetha Devi submitted that attractive necklace to Sri Rama and wore it around his neck with her soft hands. Sri Rama took a close, gracious and intense look from head to toe at Seetha, which also meant that Sri Rama too had adorned Seetha Devi with a sacred garland.                  

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 37 TO 40

(In these stanzas, the influence that Sri Poornaprajna had created on the psychology of his worldly Guru Sri Achyutapreksha has been described in a pictoral manner. Please read, comment and share. SDN)

Sa rUpyapeeThAlayavAsinE yadA nanAma nAThAya mahAmatirmudA|

TadA(a)munA(a)grAhi narapravEshinA BhujE BhujEnAshu BhujangashAyinA||37||

SUMMARY: When Sri Poornaprajna passionately saluted the presiding deity of Rupyapeethapura, Sri Anantasana, the Lord entered in a person’s body, lifted him by the right arm with his right arm

The Lord, by lifting the right arm of Sri Poornaprajna, is said to have acknowledged the salutation of his ardent devotee with pleasure.

ChirAt sutattwam prabuBhutsunA twayA niShEvaNam mE yadakAri tatPhalam|

Imam dadAmeetyaBhiDhAya sO(a)munA tadA praNeeya pradadE(a)chyutatmanE||38||

SUMMARY: Drawing Sri Poornaprajna close to Achyutapreksha, Lord Sri Ananteshwara said: “In recoginition of serving me for a long time with a desire to know theosophy, I am hereby presenting this boy to you.”

It may be recalled that earlier, Sri Ananteshwara had indicated to Sri Achyutapreksha that a disciple would join him to explain the intricacies of Madhwa philosophy.

Figurative description of Achyutapreksha is: AchyutE AatmA budDhihi prajnA aasyEti AchyutAtmA Achyutaprajnaha||   

Anugraham tam pratigruhya sAgraham mudA(aa)tmanAm krutakrutyatam smaran|

ABhUdasangO(a)pi sa tatsusangavAnasangaBhUShA nanu sADhusangitA||39||

SUMMARY: Accepting that grace of the Lord with humbleness and a sense of submission, he remembered the compliment he had received from the Lord; although he could renounce the worldly pleasures, he could not shun the attachment and intimacy with Sri Poornaprajna; isn’t it the association with good and righteous person a grand compliment for renunciation of worldly pleasures?

A point to be noted in this context is that renunciation of worldly pleasures invariably calls for association with pious, spirituous and virtuous people as it paves the way for salvation. Just as evil company is deplorable, company of spiritually awakened persons is essential.

Word Asanga means dissociation, which conversely means to have the company of spirituous persons as it is AsangaBhUShA or a symbolic emblem of dissociation.

YiyAsati swastaTineem muhurmuhurnamatyanujnArThini BhUritEjasi|

Tamasmarat swAminamEva dUnaDheergururBhaviShyadvirahAjnishankayA||40||

SUMMARY: When Sri Poornaprajna saluted him again and again seeking his permission to fulfil his desire to go to have a bath in Ganga River, Achyutapreksha imagined about the nostalgia he would have to bear with the departure of his disciple in future, became very much distressed and finally surrendered to his Lord to help.

This stanza establishes the fact that within a very short period, Sri Achyutapreksha had developed an inexplicable attachment towards his disciple Sri Poornaprajna and was in no mood to be without his presence for too long. That was the impact of the character and behaviour that Sri Poornaprajna had created on the mind of his Guru.

Sri Chalari Achar substantiates the feelings of Sri Achyutapreksha: “PoornaprajnE gate mama viyOgO BhaviShyati| Iti BhayEna duhKhitAntahkaraNa it BhAvaha|” Sri Achyutapreksha was momentarily saddened by the thought that in the event of the departure of Sri Poornaprajna from his sight, he would be forlorn, nostalgic and orphoned.       

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(In this episode, king Janaka implores Vishwamitra to make Rama pick the bow and keep up the pledge he (Janaka) had taken. Please read, comment and share. SDN)

King Janaka continues his explanation of Shiva Dhanus: “Whoever lifts this bow, tie the string and check the tension of that string by pulling it will be either equal to Lord Rudra or more powerful than Lord Rudra.  Persons with the strength that is lesser than that of Rudra cannot lift the bow. Therefore, I proclaimed a pledge that anyone willing to marry my daughter should first tie the string to connect the ends of this bow.

A suspicion arose in my mind that the kings incapable of lifting the bow might jointly attack me and take away my daughter forcibly. I did penance to propitiate Lord Brahma. Impressed by my penance, Lord Brahma bestowed a boon that none would be able to abduct her. My pledge instantly spread across the universe like sunlight.

Driven by the desire to have Seetha as wife, all the kings came here, and returned immediately, after seeing the bow. A few kings went close to the bow but departed without touching it. Some retreated after touching it with their hands. A few tried to shake it and some fled away by seeing other kings returning to their kingdoms. Some kings tried their best to lift the bow but failed. Sweat oozed out of their body like a stream and losing their consciousness, they fell on the ground. If this was the fate of Ravana, then it is hard to imagine what would have happened to other kings. Thus, all those who thought they were next to none in terms of strength, returned with empty hands.  

Once again, all of them joined together and came here to forcibly take away my daughter. They kept on fighting for one year, when all my weapons got exhausted. Thanks to the four-pronged forces sent by the deities and the boon bestowed by Brahma, we defeated them. They fled the scene once again.

Oh sage Vishwamitra! May Sri Rama keep up my oath! I will have the bow brought here. Let Rama take the bow by hand, tie the string and let Seetha marry Sri Rama. Later, let Seetha follow Sri Rama like the pleasant lustre follows Moon and brightness follows the Sun.” Vishwamitra, after hearing those words, asked Janaka to have the bow brought to where Rama was seated.

As instructed by the king, five thousand strong soldiers brought the box containing the bow with great difficulty. Vishwamitra requested Rama to pick up the box and tie the string. Pronouncing the paradigm “Om”, Sri Rama stood up and went near the box of bow.

When he walked, the gleam of jewels that adorned his ears spread on his cheeks and enhanced his charm. All the women who had gathered in that enchanting hall looked at Sri Rama, who, with a blue complexion, was like an ocean of beauty and charm. People in that august assemblage spoke among themselves: “Kausalya is indeed luckiest for bearing such a charming son. King Dasharatha too is very lucky. Poets say that Lord Brahma must have collected all the beautiful organs in the universe and created Rama with them. It is a truism because any creation of Brahma cannot be as charming as Rama. It is therefore pertinent to say that this charming gem of purest ray serene must have appeared on earth in human form as Rama to make the people happy. Like Goddess Lakshmi emerged out of the cosmic ocean of milk during Great Churning, Seetha too emerged from the Earth. Therefore, she is not a common woman. She is the most revered on earth and a mystic and divine gem that cannot be created in the normal way.” (Rama breaking the bow in the next episode. SDN)        

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 34 TO 36

SRI MADHWAVIJAYA – CHATURTHAHA SARGAHA SHOLKAS 34 TO 36

(In these stanzas, the extraordinary knowledge of Sri Poornaprajna about sainthood has been described. Please read, comment and share. SDN)

NirangarAgam muKharAgavarhitam viBhUShaNam viShTapaBhUShaNAyitam|

Amum DhrutAShADhamavEkSya mEnirE swaBhAvashOBhA(a)nupamEti jantavaha||34||

SUMMARY: The people saw Sri Poornaprajna, who, without applying the sandal paste, nor chewing the betel leaf, arecanut and others to make the face appear red, nor using any other cosmetics, but simply holding the sacred club and shining with special radiation that would light up prominently the entire universe, and thought that his inherent, inborn radiation are unmatched and unparalleled.

Sri Poornaprajna, an incarnation of Lord Vayu, was naturally charming and there was no need for him to use any external things or cosmetics to enhance the charm. He is the most charming person and he is incomparable.

BhujangaBhUtEshavihangapAdikaihi pravandita sAvasarapateekShaNaihi|

NanAma sO(a)yam gurupUrvakAnyateenahO maheeyO mahatAm viDambanam||35||

SUMMARY: Sri Poornaprajna, who is saluted by Shesha, Rudra, Garuda and other demi-gods after waiting for the right time to do so, now saluted Achyutapreksha and other ascetics. How distinct and great is it the mockery that great people often exhibit to make the world emulate?

The word mockery in this context should not be mistaken in the normal sense of the term. What Sri Poornaprajna did on this occasion by saluting Achyutapreksha, who, compared to Lord Rudra, Shesha and Garuda, is of lesser rank and file, Sri Poornaprajna showed to the mortal world the way to honour a Guru and the need to do so.  

VarAshramAchAravishEShashikShaNam viDhitsurasyAcharitam nishAmayan|

VishEShashikShAm swayamApya DheeraDheeryateeshwarO vismayamAyatAntarAm||36||

SUMMARY: Sri Achyutapreksha, who tried to preach the nuances and norms of perfect sainthood to Sri Poornaprajna, noticed several unknown and rare practices that the latter adopted and followed and learnt several aspects of sainthood from him. In his heart of hearts, Sri Achyutapreksha was surprised at the level of knowledge and dedication of Sri Poornaprajna.

Thinking that Sri Poornaprajna was just a new entrant into sainthood, Sri Achyutapreksha began teaching him the tenets of sainthood. On the contrary, he was surprised to know several unknown aspects of real sainthood that Sri Poornaprajna began following. It looked as though Sri Poornaprajna was the personification of all knowledge. Poorna means complete and Prajna means expert knowledge. Sri Achyutapreksha was naturally astonished at the depth of knowledge of Sri Poornaprajna, which was indeed infinite, inexplicable, incomparable and out of the mortal world.

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(In this episode, the Shiva Dhanus has been described by King Janaka. Please read, comment and share. SDN)

The expression in this first stanza of Sri Raghavendra Swamy’s Sri Charitra Manjari, which reads: “RAjAdiBhihi krutAm pUjAm sweekrutya”, means that Sri Shatananda, King Janaka and all others honoured and worshipped Sri Rama, Sri Lakshmana and sage Sri Vishwamitra, an ardent devotee of Sri Hari by praising them and other methods of worship, in accordance with the rank and file; Sri Rama received them all with grace and compassion. Securing their permission, King Janaka returned to the place he had designated for the Holy Sacrifice (Yajna Shala). Next morning, he sent an invitation and on their arrival, offered a very pompous, rich and enchanting welcome to Vishwamitra, Sri Rama and Lakshmana to the Yajna Shala.

The expression “BhanktwA ShivaDhanuhu”, which is substantiated with “SeethAswayamvarArTham Rudram prati tapaha krutwA JanakEnalabDham ‘ya idam Dhanuhu pUrayEt tasmai imam kanyAm pradAsyAm” means he (Sri Rama) set an arrow on the string of the bow, which King Janaka had secured from Lord after propitiating him with a long penance for the sake of holding the Swayamavara, a royal way of allowing a princess to choose her fiancé from among the willing and eligible princes,  and had promised ‘to marry his daughter Seetha to anyone who would join the two ends of the bow by tying the string’, and in the process Sri Rama broke it.    

King Janaka said: “Oh Vishwamitra, I had no children and therefore decided to perform a sacrifice. I had to plough the land for ensuring that in about 10-15 ft. depth, hair, skeleton and other insane or unholy items are not lying under the ground. At that time, a baby girl was found at the tip of the yoke and therefore she was named as Seetha. I was as happy as a poor man finding a huge treasure. She grew up very quickly like the stain on the surface of Moon. That caused me a worry and I did not want to marry her off with an undeserving person. I was trying to find a way to choose a perfect groom for her.

In the past, Daksha did not give offerings in a sacrifice to Lord Rudra. Enraged by this insult, Lord Rudra cut the organs of deities who had ‘accepted’ the offerings made by Daksha. The deities then appealed to Lord Rudra and sought his blessings. Impressed with their prayers, Lord Rudra pardoned them and restored the severed organs. This is the reason Lord Rudra is known as “Kshipravaraprasada” or one who quickly gets pleased and grants boons.

Devarata, the originator of our dynasty and elder brother of Nimi impressed Lord Rudra with a long drawn penance. Pleased with his penance, Lord Rudra presented Devarata with his bow. Neither he nor any other person in our dynasty has been able to lift that bow till now. Just as none other than Lord Vishnu in his incarnation as Varaha cannot lift the Earth, this bow cannot be lifted by anyone except Lord Rudra. We are worshipping this bow as a manifestation of Lord Rudra. The bow has been kept in a metal box with eight iron wheels by Lord Rudra. The bow cannot be moved without moving the box in which it has been kept. The box can only be moved from one place to another by five thousand strong and well-built soldiers, with great effort. This is what Lord Rudra has bestowed a boon upon it. I move the bow from one place to another on the strength of that boon. (Rest of the story in next episode as it is a bit long. SDN)

   

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 31 TO 33

(In these stanzas, Vasudeva becomes a saint and gets renamed as Poornaprajna. Please read, comment and share. SDN)

KriyAkalApam sakalam sa kAlavidviDhAnamArgENa viDhAya kEvalam|

SadA prasannasya HarEhe prasattayE muhuhu samastanyasanam samaBhyaDhAt||31||

SUMMARY: Vasudeva, who knew the austerities that are to be followed from time to time, was completing them in accordance with the specified and prescribed ethos and began surrendering everything again and again to Lord Hari, who was always pleased with him and had bestowed upon him the choicest grace.

Apart from the routine austerities like Sandhyavandana, puja etc., at the time of getting ordained into sainthood, a person needs to perform some special and exclusive ceremonies like ceremonies performed after death called JeevashrAddha.

In his own work “Pranavakalpa”, Sri Madhwacharya has explained the procedures to be followed at the time of accepting sainthood.

AnantamAtrAndamudAharanti yam trimAtrapUrvam praNavOchchayam buDhAha|

TadA(a)BhavadBhAvichaturmuKhAkrutirjapADhikAree yatirasya sUchitaha||32||

SUMMARY: Vasudeva, who is the prospective Brahma, transformed into an ascetic, secured the authority to meditate the paradigm “Pranavamantra” that the Pandits or Jnanis say to begin the meditation from three Matras and go on till infinite Matras and in multiple ways.

Matra means letters and therefore three matras means three letters.

The paradigm “Omkara” appears to be a single syllable from outside. If one ponders over it a little, it can be understood that it consists of three letters A, U and Ma. On further analyses, it can be realised that it consists of five more letters corresponding to base note called Nada, dot or Bindu, promulgation or GhOsha, calmness or Shanta and serenity or Atishanta. Thus it becomes a word of eight letters. For persons of higher spiritual strata, it contains more letters.

According to Scriptures, only Yatis or saints, who have got ordained into sainthood as per the prescribed norms, are authorised to do meditation of the paradigm. All are not permitted to meditate the paradigm of the three-letter form. Rujus like Sri Vadirajaru can meditate the paradigm in multiple forms of infinite syllables that have infinite meaning. Sri Madhwacharya will be the next Brahma. Brahma is a portfolio, according to Scriptures.   

GuNAnurUpOnnati pUrNabODha ityamuShya nAma dwijavrundavanditam|

UdAharadBhUriyashA hi kEvalam na matravarNaha sa cha mantravarNakaha||33||

SUMMARY: Vasudeva was named by the assemblage of Brahmins as Poornaprajna, a synonym of “comprehensive spiritual knowledge”, which was reiterated and conferred upon by Achyutapreksha, a popular Guru, who was known for teaching the Mantras.

Poornaprajna, the name that Sri Achyutapreksha conferred on Vasudeva at the time of ordaining him into sainthood, was a sacred name that finds mention in BalitthA Sukta in Rig Veda as: Dashapramatim janayanta yOShaNaha where Dash means complete, Pramatim means knowledgable and therefore Dashapramitm means completely knowledgable, which is beyond the worldly, verbatim explanation.