SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 30

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Prayers to Lord Bidirahalli Ashwatthanarayana/

ಶ್ರೀ ಬಿದಿರಹಳ್ಳಿ ಅಶ್ವತ್ಥನಾರಾಯಣನಿಗೆ ನಮನ

ಮಾ ಯಾಹಿ ಪುಷ್ಕರಮಹೀಮಥವಾ ಪ್ರಯಾಗಂ ಕಾಶೀಂ ಗಯಾಂ ಬದರಿಕಾಶ್ರಮಮಪ್ಯಸಾಧ್ಯಮ್|

ಸೇತುಂ ಚ ರಾಘವಕೃತಂ ವರತುಂಗಭದ್ರಾತೀರಸ್ಥಪಿಪ್ಪಲಗೃಹಂ ಹರಿಮೇಹಿ ಸಿದ್ಧ್ಯೈ||64||

MA yAhi puShkaramaheemathavA prayAgam

kAsheem gayAm BadarikAshramamapyasADhyam|

SEtum cha RAGhavakrutam varatungaBhadrA-

teerasThapippalagruham harimEhi siddhyai||64||

SUMMARY: Oh Travellers/Tourists, there is no need for you to visit holy places such as Pushkara kShEtra or PrayAg, Kashi, Gaya, or BadarikAshram, which can be reached through a struggle, the bridge that was created by Lord Srirama; you can travel to the Ashwattha tree that exists on the banks of Tungabhadra, where  Sri Narayana exists. The positive vibes (PuNya) that one may easily earn by visiting Pushkara and other holy places.

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)

SRI RAGHAVENDRA SWAMY’S

SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)       

Trouble from Ayomukhi and Kabandha overcome/

ಅಯೋಮುಖಿ ಮತ್ತು ಕಬಂಧರ ಉಪಟಳವನ್ನು ನೀಗಿಸಿದುದು

ಕಬಂಧಂ ಘ್ನನ್ ಮಾಂ ಅವೇತ್ – (ಸುರೇಂದ್ರಭೃತ್ಯಂ ದನುನಾಮಕಂ ಗಂಧರ್ವಂ ಕಬಂಧದೇಹಾದ್ವಿಮೋಚಿತವಾನ್)

KabanDham Ghnan mAm avEt -  (SurEndraBhrutyam danunAmakam GanDharvam KabanDhadEhAdvimOchitavAn):

Srirama and Lakshmana spent that night in Janasthan and began their journey the next morning towards the west. They crossed several forests and moved towards south from there. They entered a forest known as Krauncharanya, which was about six miles from Janasthan, and searched for Seetha there. Again, they proceeded in the eastern direction. After covering about six miles in that direction, they saw the Ashram of sage Matanga. Very close to that Ashram, they saw a huge cave. Near that cave, there lived a female demon named Ayomukhi. Immediately on seeing Lakshmana, that female demon told: “Oh handsome, you are my beloved. Roam about with me for as long as you want.” She went on to pull the necklace that Lakshmana was wearing. Infuriated by this unexpected impediment, Lakshmana took out his sword and cut the nose and ears of Ayomukhi, who screamed awkwardly and fled from that place in utter fear.

Danugandharva relieved from the curse/ದನುಗಂಧರ್ವನ ಶಾಪವಿಮೋಚನ

After travelling a little distance, Lakshmana told Rama: “Brother, my left shoulder is palpitating. My mind is sensing some fear. Although bad omens are appearing, they are disappearing almost instantly. This is what is being indicated by the bird that is singing on that tree.” Immediately, Rama and Lakshmana became alert to face any trouble that may fall on them in any manner. Suddenly, they heard an ear-cracking horrible roar. Within a moment, there appeared a very gigantic person with a very huge chest but without a head. The demon had long arms and large legs. He was stretching his two arms as he was rushing towards Rama and Lakshmana. This strange figure had its head in the stomach and the body was covered with long and sharp hairs. He was swallowing lions, tigers, deer and other animals which came within the reach of his outstretched arms. In the face that occupied his stomach, he had wide eyes. He was standing in the way of Srirama. The two brothers saw him from almost six miles away. He stretched his arms and caught Rama and Lakshmana in his palms from a distance of six miles. He started torturing Lakshmana, who told Rama that he was unable to bear the pain. Lakshmana told Rama: “Brother, I will sacrifice my life by becoming the food of this demon. You can escape from here so that you may see Seetha one day or the other. Please rule over the kingdom of Ayodhya along with Seetha. But, please do not forget me then.” Srirama replied: “Do not be afraid, my brother.”  The demon now opened his mouth to state: “You are both carrying swords and bows. Who are you? Why have come to this forest? I have got some good food after a long time. I will swallow after you reply.” Srirama pretended as though he was shocked and frightened. He told Lakshmana: “Lakshmana, providence is stronger than our physical power, knowledge of Astras and bravery. At the moment, I think the providence is just against us.” The demon roared again: “The same providence has presented you both to me as prey.” He was trying to take his palm near the mouth, when Lakshmana said: “Brother, this is not the time to keep quiet. Let his cut his shoulders with our sword. If we delay, he may quickly swallow us.” After hearing this threat, the demon hastened and hurried to ensure his safety before any untoward think occurred. However, Rama and Lakshmana acted swiftly, drew their swords and cut the shoulders. A flood of blood appeared there from the body of that demon. He fell on the ground, grumbled and moaned in pain. He was perturbed and distressed. As demanded by the demon, Lakshmana briefly 

explained about self and Rama. He asked the demon about his origin. The demon began narrating his story. The background of Kabandha will be furnished in the next episode.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Glory of the disciples of Sri Vyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸ ಶಿಷ್ಯರ ವೈಭವ

ಶ್ರವಣಾಮೃತಗೀರ್ಗಣೈರ್ದ್ವಿಜೈಃ ಶುಕಮುಖೈಃ ಶುಭಪಕ್ಷಿಭಿರ್ಯುತಮ್|

ಕಮಲೇಷ್ಟತಮಸ್ಥಿರಾಂತರೈರಪಿ ಹಂಸೈಃ ಪರಮೈರಮೇಚಕೈಃ||3||

ShravaNAmrutageergaNairdwijaihi shukamuKhaihi shBhapakShiBhiryutam|

KamalEShTatamasThirAntarairapi hamsaihi paramairamEchakaihi||3||

SUMMARY: That Ashram was brimming with Dwijas (Brahmins), who were spelling out pleasant, elixir-like words such as Shuka and Royal Swans (Rajahamsa) which had pure hearts that were implanted in Lord Hari, the beloved of Sri Mahalakshmi.

The Ashram was surrounded by Maharishis like Shuka, birds like parrots, great swans and other pleasant beings.

In this stanza, words such as Sukha and Hamsa have two meanings. Shuka means Shuka Maharishi and other Brahmins; Hamsa means the Royal Swan and Rishi called Paramahamsa.

KamalEShTatama can be interpreted as Lord Hari, who loves Lotus flowers and Munis, who also love Lotus flowers. Similarly, ‘AmEchakaihi’ means white colored as well as pure.    

Vaikuntha-like Ashram of Sri Vyasaru/ವೈಕುಂಠದಂತಹ ವ್ಯಾಸಾಶ್ರಮ

ಸುಮನೋನಿಕರೇಣ ಪೂರಿತಂ ಸ್ವಮನೋ(s)ಭೀಷ್ಟದಮಲ್ಪದುರ್ಗಮಮ್|

ಅಪರಸ್ಪರಮತ್ಸರಪ್ರಜಂ ನನು ವೈಕುಂಠಮಿವಾಚ್ಯುತಾಲಯಮ್||4||

SumanOnikarENa pUritam swamanO(s)BheeShTadamalpadurgamam|

Aparasparamatsaraprajam nanu VaikunThamivAchyutAlayam||4||

SUMMARY: That Ashram was sparkling like Vaikuntha, the abode of Lord Hari, with an assembly of celestial beings and deities, who can fulfill the desires of devotees and people, who were not mean minded and did not have vices such as jealousy.

As Sri Vedavyasa is an incarnation of Lord Vishnu, the earthly Ashram of Sri Vedavyasa was shining like another Vaikuntha, the heavenly abode of Lord Vishnu, on Earth.

Vaikuntha is always home for Gods, goddesses and deities. It is an eternal world, where all desires are always fulfilled; conversely, no desires will haunt the people in Vaikuntha that are insane, ill-motivated or inauspicious. Vaikuntha is a heavenly place where ordinary people have no entry.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Strange qualities of Lord Sri Hari/ಶ್ರೀ ಹರಿಯ ಅಪ್ರಮೇಯ ಗುಣಗಳು

36. ಚೇತನಾಚೇತನವಿಲಕ್ಷಣ

ನೂತನಪದಾರ್ಥಗಳೊಳಗೆ ಬಲು-

ನೂತನತಿಸುಂದರಕೆ ಸುಂದರ ರಸಕೆ ರಸರೂಪ|

ಜಾತರೂಪೋದರ ಭವಾದ್ಯರೊ-

ಳಾತತಪ್ರತಿಮ ಪ್ರಭಾವ ಧ-

ರಾತಳದೊಳೆಮ್ಮೊಡನೆಯಾಡುತಲಿಪ್ಪ ನಮ್ಮಪ್ಪ||23||

ChEtanAchEtanavilakShaNa

nUtarapadArThagaLoLage balu-

nUtanatisundarake Sundara rasake rasarUpa|

JAtarUpOdara BhavAdyaro-

LAtatapratima praBhAva Dha-

rAtaLadoLemmoDaneyADutalippa nammappa||23||

SUMMARY: Sri Hari is stranger than all animate and inanimate beings and things in the universe; He is the latest among the latest; He is most charming among the charming things or beings; He is the most concentrated extract of everything among the best of concentrated extract; He is the unparalleled power and capacity and exists within Hiranyagarbha Brahma, Shiva and all others. He is the origin/father of all of us and he is loitering with us on this Earth.

Sri Jagannathadasaru has described the glory of supreme and distinctive attributes of Lord Narayana in a very different way. No animate or inanimate thing or being is comparable to him and that is why he is most distinguished. While every being and every object, the animate and inanimate, is perishable, purely temporary and indefinite, Lord Hari is eternal, infinite, indestructible and incomparable. He is most fresh among everything that can be perceived as fresh. He is ‘NityO nityAnAm chEtanAshchEtanAnAm’. Every moment, he appears in a new form even to Goddess Lakshmi.

Of all the charming and pleasant forms, he is the most charming and most pleasant. It is said that Manmatha, the God of Love, is most charming of all beings. But, Lord Hari is more charming than Manmatha or he is the Manmatha of Manmathas. Sri Purandaradasaru says in one of his compositions “LavaNyadali lOkamOhakanayya”.

Sri Hari protects devotees everywhere like the Sky/

ಆಗಸದಂತೆ ಶ್ರೀ ಹರಿಯು ತನ್ನ ಭಕ್ತರನ್ನು ಎಲ್ಲೆಡೆ ಸಲಹುತ್ತಾನೆ

37. ತಂದೆತಾಯ್ಗಳು ತಮ್ಮ ಶಿಶುವಿಗೆ

ಬಂದ ಭಯಗಳ ಪರಿಹರಿಸಿ ನಿಜ-

ಮಂದಿರದಿ ಬೇಡಿದದನಿತ್ತಾದರಿಸುವಂದದಲಿ|

ಹಿಂದೆಮುಂದೆಡಬಲದಿ ಒಳಹೊರ-

ಗಿಂದಿರೇಶನು ತನ್ನವರನೆಂ

ದೆಂದು ಸಲಹುವ ಆಗಸವೋಲೆತ್ತ ನೋಡಿದರು||24||

TandetAygaLu tamma shishuvige

Banda BhayagaLa pariharili nija-

Mandiradi bEDidadanittAdarisuvandadali|

HindemundeDabaladi voLahora-

gindirEshanu tannavaranend

nendendu salahuva aagasavOletta nODidaru||24||

SUMMARY: Parents resolve all fears and suspicion of their children; they give whatever the children demand in their house and look after the children with compassion and affection. Lord of Indra, Sri Hari protects his devotees like the sky from the front side, hind side, left and right sides and wherever it is required.

Akasha, the sky, is one of the names of Lord Hari. By comparing the ‘protecting’ quality of Lord Hari to the Sky, which appears as one from all directions, Sri Jagannathadasaru has explained the significance and exhaustive way of Lord Hari’s grace in protecting every being and everyting.

The word “Indiresha”  is a short form of “HarirEva jagatpitrumAtrugatihi”. Our parents protect us only in the temporal world. Lord Hari protects us here and hereafter.

In Narayanakavacha Lord Hari is described as: 

VidikShu dikShUrDhwamaDhaha samantAdantarbahirBhagavAn NArasihmhaha|PrahApayan lOkaBhayam swanEna swatEjasA grastasamastatEjAha|| The scholars say that this stanza is like summary of Sri Narayana Kavacha.

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SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 30 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 30

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Prayer to Sri Narayana/ಶ್ರೀ ನಾರಾಯಣನಲ್ಲಿ ಪ್ರಾರ್ಥನೆ

ಹರೇ ಭವಹರೇ ತೇ(s)ಘ್ರೌ ಭಕ್ತಿರ್ಮುಕ್ತಿಪ್ರದಾಸ್ತು ಮೇ|

ವೈರಾಗ್ಯಭಾಗ್ಯಂ ವಿತರ ಹರ ಗೌರೀಮನೋಹರ||60||

HarE BhavaharE tE(s)Ghrau BhaktirmuktipradAstu mE|

VairAgyaBhAgyam vitara Hara GowreemanOhara||60||

SUMMARY: Oh Narayana, please provide me with the devotion to your feet that gives me salvation. Oh Lord Hari, since you are the Lord of renunciation, instill in me that kind of renunciation which would inculcate in me the devotion to You, Lord Hari.

In this stanza, Sri Vadirajaru appeals to both Hari and Hara to develop devotion in his mind towards both the Gods.   

Ambiguity about Hari and Hara cleared/ಹರಿ ಹರರ ನಡುವಿದ್ದ ಜಿಜ್ಞಾಸೆ ದೂರೀಕರಣ

ಯದೇಕೇನ ನ ವಧ್ಯೋ(s)ರಿಃ ತತೋ ಹರಿಹರಾವುಭೌ|

ಸಹಾಗತಾವರ್ಧದೃಶ್ಯೌ ಐಕ್ಯಂ ಚೇತ್ ಶತ್ರುಣಾ ಜಿತಮ್||61||

YadEkEna na vaDhyO(s)rihi tatO HariharAvuBhau|

SahAgatAvarDhadrushyau aikyam chEt shatruNA jitam||61||

SUMMARY: Demon Guha cannot be killed by either Hari or Hara alone. Therefore, a rare and mysterious form was created so that Hari was seen in portion and Hara in the other. Demon Guha was defeated by this mystic form, which is known as Harihara.

There is a misconception among some scholars that Lord Hari and Lord Hara formed a single body with half the portion having features of Lord Hari and another half having features of Lord Hara. Sri Vadirajaru has cleverly cleared this misconception. What Guha had demanded was that he should not killed by either Hari or Hara alone. Therefore, a new form was created in which one portion was looking like Hari and another as Hara. They were not one. Therefore, there is no question of a combined form of Hari and Hara having been formed. There was a clear cut distinction between the two portions. Moreover, what Guha had asked was that he should not be killed any single God or deity. When both Hari and Hara came together and attacked him, Guha had no escape. It is not necessary that Hari and Hara appeared in a single form. They were physically separate but they had come together to defeat Guha.  

ಅರ್ಧನಾರೀಶ್ವರಶ್ಶಂಭುಃ ಯಥಾ ಭೇದೇ(s)ಪಿ ದೃಶ್ಯತೇ|

ಮೂರ್ತೇರೇಕೈಕಭಾಗಸ್ಥೌ ತಥಾ ಹರಿಹರಾವಿಮೌ||62||

ArDhanAreeshwarashshamBhuhu yaThA BhEdE(s)pi drushyatE|

MUrtErEkaikaBhAsThau taThA HariharAvimau||62||

SUMMARY: The difference between male and female is obvious and this difference is obvious in the form of Lord Ardhanareeshwara in which half the portion appears with the features of Goddess Parvati and the other portion with the features of Lord Shambhu. However, Lord Shambhu or Shiva and Goddess Parvati are separate and they cannot be considered as one and the same. Similarly, Hari and Hara, despite appearing in a single form, are separate Gods and cannot be treated as one God.

Sri Vadirajaru has clarified the misconception about Harihara by citing the example of Ardhanareeshwara.   

ನಿರ್ವಿಷಂ ವತ್ಸನಾಭಶ್ಚ ಯಥೈಕಾಮಾಶ್ರಿತೌ ಲತಾಮ್|

ತಥಾ ಹರಿಹರೌ ಭಿನ್ನತರಾವಪ್ಯೇಕಮೂರ್ತಿಗೌ||63||

NirviSham vatsanABhashcha yaThaikAmAshritau latAm|

TaThA Hariharau BhinnatarAvapyEkamUrtigau||63||

SUMMARY: A poisonous medicinal plant called Nirvisha is entirely different from Vatsanabha, a variety of poison; yet the two types of poison are found in a single creeper; similarly, Hari and Hara, although are different Gods, appear in a single form or body. Hari and Hara have different and separate nature and culture.

A poisonous medicinal plant called Nirvisha has one kind of poison the upper half of the creeper and the lower part of the plant has a different kind of poison known as Vatsanabha. The severity, concentration and intensity of two kinds of poison are different. Similarly, Hari and Hara have appeared in a single form. However, they are different Gods with different culture, mannerism and nature.

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)

SRI RAGHAVENDRA SWAMY’S

SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)       

While dying, Mareecha had screamed the names of Seetha and Lakshmana in a voice that was reminiscent of Srirama’s voice. Srirama could immediately guess that Seetha and Lakshmana would be terrorized by that scream of Mareecha. He rushes back to the Ashram and on the way he saw Lakshmana rushing towards him. Srirama took serious objection to Lakshmana leaving Seetha alone, though he was aware that everything had gone as per the divine will. However much Lakshmana tried to convince Srirama that he was forced by Seetha Devi to swiftly reach Rama and provide a helping hand, Srirama pretended as though Lakshmana had committed a sin by leaving Seetha Devi alone in the Ashram. Rama and Lakshmana experienced several bad omens indicating that Seetha was in serious trouble. When they saw that Seetha was not in the Ashram, Rama began enquiring with plants, trees and animals in the forest about Seetha. He had to pretend as though Seetha was actually missing despite knowing that Seetha too was omnipresent.

Atha ArtagruDhram swagatim nayan (SeethapahArirAvaNyudhDhEna shAntam gruDhram swapadam neetvA — ಅಥ ಆರ್ತಗೃಧ್ರಂ ಸ್ವಗತಿಮ್ ನಯನ್ (ಸೀತಾಪಹಾರಿರಾವಣಯುದ್ಢೇನ ಶಾಂತಂ ಗೃಧ್ರಂ ಸ್ವಪದಂ ನೀತ್ವಾ|| As said earlier, Srirama had decided to enact some drama to mislead the demons and other normal people that Seetha had been abducted and that Rama and Lakshmana were in deep distress. Demons should think as though distressed Rama bad begun searching for Seetha everywhere.

While searching for Seetha Devi, Srirama saw Jatayu in a serious condition. The wings of Jatayu were lying by his side. He was about to die. Srirama enquired with Jatayu about the reason for his horrible state. Jatayu narrated everything and expressed regret for failing to save Seetha from being abducted by Ravana. Earlier, Rama acted as though he was suspecting Jatayu. He expressed doubt that Jatayu must have swallowed Seetha Devi. However, when Jatayu revealed that he fought with Ravana to get Seetha Devi relieved from the demon’s clutches. Jatayu went on to tell: 

“Rama, the time Ravana had stolen Seetha Devi is known as ‘vinda’ and anything lost in that time would be recovered quickly. Ravana is unaware of this. You will get back Seetha very shortly.” After telling these words, Jatayu requested Rama to cremate his carcass and breathed his last. Later, Rama instructed Lakshmana to prepare pyre to burn the carcass of Jatayu. After performing the final rites of Jatayu, Rama and Lakshmana renewed their search for Seetha.
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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Sri Madhwacharyaru at Uttarabadari/ಉತ್ತರಬದರಿಯಲ್ಲಿ ಆಚಾರ್ಯ ಮಧ್ವರು

ಅಥ ಹೈಮವತೇ ತಟಾಂತರೇ ಬದರೀಷಂಡವಿಶೇಷಮಂಡಿತಮ್|

ಪರಮಾಶ್ರಮಮಾಶ್ರಯಂ ಶ್ರಿಯಃ ಸಕಲಜ್ಞಃ ಸ ದದರ್ಶ ವಿಶ್ರುತಮ್||1||

ATha haimavatE taTAntarE badareeShanDavishEShamanDitam|

ParamAshramamAshrayam shriyaha sakalajnaha sa dadarsha vishrutam||1||

SUMMARY: Later, Sarvajna Sri Madhwacharyaru saw the highly popular, wealthy and grand Ashram of Lord Sri Vedavyasa beyond the northern end of Mount Himalaya, surrounded by a cluster of Badari trees.

The Ashram of Sri Vedavyasa is in a place known as Uttara Badari. There are references to the hermitage of Sri Vedavyasaru in Mahabharata as well as Mahabharata Tatparya Nirnaya. It is mentioned in Mahabharata that during their forest exile, the Pandavas had spent a few days in this place. It is believed that Lord Sri Vishnu, in the form of Sri Vedavyasaru, lives in this Ashram at Uttara Badari even to this day.

When the place where a devotee of Sri Krishna (Lord Vayu) resides is said to be wealthy, there is no need to emphasise that the place where Sri Vedavyasaru, an incarnation of Lord Vishnu lives is wealthy.

The Badari tree is known as Jujube Tree in English and its botanical name is Zizyphus jujube as per Amarakosha of Amarasihma edited by Lewis Rice and revised by Prof. N. Balasubrahmanya and published by Prasaranga, Mysore University, Mysore.         

Description of the Ashram of Sri Vedavyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸರ ಆಶ್ರಮದ ವರ್ಣನೆ

ಹಿಮವರ್ಷರವಿಪ್ರಭಾಸಹಾಃ ಪೃಥುಸತ್ರಪ್ರಥಿತಾ ದ್ವಿಜಾಶ್ರಯಾಃ|

ಅಪಿ ವಿಷ್ಣುಪದಸ್ಪೃಶೋ(s)ಲಸನ್ನುಭಯೇ ಯತ್ರ ವಿಚಿತ್ರಶಾಖಿನಃ||2||

HimavarSharavipraBhAsahAha pruThusatrapraThitA dvijAshrayAha|

Api ViShNupadasprushO(s)lasannuBhayE yatra vichitrashAKhinaha||2||

SUMMARY: Rishis, who were scholars of all Vedas and Vedic literature, who could bear the extreme cold, incessant rain and scorching heat of summer, who had become famous by performing great sacrifices, who were sheltering numerous Dwijas or Brahmins, who were always doing the meditation of Sri Vishnu, were shining with mystic radiation in that Ashram.

“VichitrashAKhinaha” means wonderful branches. Branches may refer to sections or parts of Vedas as well as branches of the Jujuba tree. Aitareya, Kausheetaka, BaShkala, ShAkalya, Paingi, Kathaka and other Rishis were living in the Ashram of Sri Vedavyasaru.

Satram vanam yajnavishEShcha| DwijAha pakShiNO BrAhmaNAshcha|ShAKhinO vrukShAha, AitarEyakauSheekabAShkalashAkalyapaingikAThakAdayashcha|

ಸತ್ರಂ ವನಂ ಯಜ್ಞವಿಶೇಷಶ್ಚ| ದ್ವಿಜಾಃ ಪಕ್ಷಿಣೋ ಬ್ರಾಹ್ಮಣಾಶ್ಚ|ಶಾಖಿನೋ ವ್ರುಕ್ಷಾಃ

ಐತರೇಯಕೌಶೀಕಬಾಷ್ಕಲಶಾಕಲ್ಯಪೈಂಗಿಕಾಠಕಾದಯಶ್ಚ|

In a nutshell, the hermitage of Sri Vedavyasaru is there at Uttara Badari, where ordinary people cannot enter or reach. All the features of a divine hermitage have been beautifully described in this stanza.

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