SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Sri Badari Kshetra - 1/ಶ್ರೀ ಬದರೀ ಕ್ಷೇತ್ರ - 1

ಅಮರೀ ಭ್ರಮರೀಪುಂಜಸುಮರೀಚಿಭಿರಂಚಿತಾ|

ಬದರೀ ವದ ರೇ ಕಿಂ ಕಿಂ ಅಧರೀಕುರುತೇ ನ ಸಾ||41||

Amaree BhramareepunjasumareechiBhiranchitA|

Badaree vada rE kim kim aDhareekurutE na sA||41||

अमरी भ्रमरीपुन्जसुमरीचिभिरन्चिता।

बदरी वद रॆ किं किं अधरीकुरुतॆ न सा॥४१॥

SUMMARY:  “Oh pilgrim groups, tell me if there is any other holy place than this Badari, which is resplendent with the radiation of clusters of divine-damsels like female bees, that has not been lowered in adoration or reverence?

It is a known fact that Badari is at a higher altitude than all other holy places. It is said that celestial women, damsels are roaming about in Badari, always. Sri Vadirajaru has called those celestial women as “radiant divine damsels in the form of bees"

Since there is frequent power failure in my area, the length of this story is being contracted to keep up the continuity.

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SRI #RAGHAVENDRA SWAMY’S SRI #RAMACHARITRYA #MANJARI (ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

SRI #RAGHAVENDRA SWAMY’S

SRI #RAMACHARITRYA #MANJARI

(ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)  

Lakshmana kills Indrajitu/ಲಕ್ಷ್ಮಣನಿಂದ ಇಂದ್ರಜಿತುವಿನ ಸಂಹಾರ

ಲಕ್ಷ್ಮಣಾತ್ ಶಕ್ರಶತ್ರುಂ ದಮಯನ್ ಸಮವತು — ಲಕ್ಷ್ಮಣೇನ ರಾವಣಕುಮಾರಮಿಂದ್ರಜಿತಮಘಾತಯತ್

LakShmaNAt shakrashatrum damayan samavatu — LakShmaNEna RAvaNakumAramindrajitamaGhAtayat

लक्ष्मणात् शक्रशत्रुं दमयन् समवतु — लक्ष्मणॆन रावणकुमारमिन्द्रजितमघातयत्।

Srirama got Indrajitu, son of Ravana, killed by Lakshmana (LakShmaNAt indicates passive voice).

Vibheeshana assessed the situation quite well and he immediately rushed to Srirama and said: “Indrajitu has gone into the Nikumbhila cave for performing the same Abhichara Homa for the fourth time. If he can complete the sacrifice this time, he will not only become invisible but invincible. This is a boon presented to Indrajitu by Lord Brahma. Therefore, he should be killed before completing the sacrifice.”

Lakshmana told his elder brother: “Dear brother, I will kill this demon. Please permit me to do so.”

Srirama knew it very well that even if Indrajitu should be able to complete the sacrifice and become invisible as well as invincible as per the boon of Brahma, he (self – Srirama)could nullify the boon and kill Indrajitu. But, ‘I should not kill a coward who has fled from the battlefield. Although Hanumantha too can kill Indrajitu, Lakshmana should complete the job because Lakshmana has the power to falsify the boon of Brahma in the case of Indrajitu.’

Srirama permitted Lakshmana to fight against Indrajitu after the monkeys breach the fort of demons Indrajitu had set up to crush any attempt by the rival camp to unseat him from performing the sacrifice.

Lakshmana followed the path shown by Vibheeshana and reached the cave where Indrajitu was performing the sacrifice. The cave was covered by a large barricade of infantry and cavalry. Monkeys destroyed the barricade swiftly. Lakshmana too assisted the monkeys in removing the barricade of demons.  Lakshmana and Vibheeshana told the monkeys to somehow drag Indrajitu out of the seat of sacrifice. Monkeys criticized and insulted Indrajitu with harsh words. Indrajitu was infuriated. He became impatient and rose from his seat. Finally, Indrajitu could not complete the sacrifice. He jumped into action.  A battle royal began between Lakshmana and Indrajitu. Their fight went on for three days and three nights. Indrajitu tried his best to vanquish Lakshmana. Lakshmana retaliated all the lethal and venomous arrows fired by Indrajitu. Indrajitu noticed that Vibheeshana was motivating monkeys to fight with great enthusiasm and courage. Enraged by his uncle’s act, Indrajitu fired sharp arrows at Vibheeshana, which was intercepted and destroyed by Lakshmana. Later, Lakshmana broke the bow of Indrajitu with an arrow. When Indrajitu picked another bow, Lakshmana broke it with five arrows and then shot an arrow to breach his chest. Blood was oozing out of the mouth of Indrajitu, who collapsed and died instantly. Deities, who were watching the war, showered flowers on Lakshmana and praised him for the victory. Srirama appreciated Lakshmana for killing Indrajitu.

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 53 and 54 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 53 ಮತ್ತು 54ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Sri Madhwaru agrees to accomplish the order/ಆಚಾರ್ಯ ಮಧ್ವರು ಒಪ್ಪಿಗೆ ನೀಡಿದುದು

ಮತಮಿತ್ಯವೇತ್ಯ ಮಹಿತಂ ಮಹತೋರಭಿಧಾಯ ಬಾಢಮಿತಿ ಧೀರಮತಿಃ|

ಅನಯೋರ್ನಿಯೋಗಮಧಿರೋಪಿತವಾನ್ ಸ್ವಶಿರಸ್ಯನನ್ಯಸುವಹಂ ಪ್ರಣಮನ್||53||

MatamityavEtya mahitam mahatOraBhiDhAya bADhamiti Dheeramatihi|

AnayOrniyOgamaDhirOpitavAn swashirasyananyasuvaham praNaman||53||

मतमित्यवॆत्य महितं महतॊरभिधाय बाढमिति धीरमतिः।

अनयॊर्नियॊगमधिरोपितवान् स्वशिर्स्यनन्यसुवहं प्रणमन्॥५३॥

SUMMARY: Having understood the commonly respectable and acceptable view of the two  — Sri Narayana and Sri Vedavyasaru — courageous and bold, Sri Madhwacharyaru, said ‘I will’ and wore that onerous responsibility, which none could easily wear, on his head, and prostrated before the two in acknowledgement.

The term “ananyasuvaham” emphasizes the fact that the task accepted by Sri Madhwaru was beyond the capacity anyone else. In Vayustuti of Sri Trivikramapanditacharyaru, father of the composer of this work Sri Narayana Panditacharyaru, it is stated:

AajnAmanyairaDhAryAm shirasi parisaradrashmikOTeerakOTau

kriShNasyAkliShTakarmA daDhadanusaraNAdarThitO dEvasanGhaihi|

BhUmAvAgatya BhUmannasukaramakarOrbrahmasUtrasya BhAShyam

durBhAShyam vyasya dasyOrmaNimata uditam vEdasadyuktiBhistwam||Shloka No. 38||

आज्ञामन्यैरधार्यां शिरसि परसरद्रश्मिकॊटीरकॊटौ

कृष्णस्याक्लिष्ट्रकर्मा दधदनुसरणादर्थितॊ दॆवसंघैः।

भूमावागत्य भूमन्नसुकरमकरॊर्ब्र्ह्मसूत्रस्य भाष्यं

दुर्भाष्यं व्यस्य दस्यॊर्मणिमत उदितं वॆदसद्युक्थिभिस्त्वम्॥३८॥

Sri Narayanashram becomes resplendent with the trio of Vyasa, Narayana and Madhwa/

ಆಮ್ನಾಸ್ತ್ರಯ ಇವ ತತ್ತ್ವಬೋಧಕಾಸ್ತೇ ಪಾಪಘ್ನಾಸ್ತ್ರಯ ಇವ ಪಾವಕಾಃ ಪ್ರಜಾನಾಮ್|

ಲೋಕಾ ವಾ ಸಕಲಭೃತಸ್ತ್ರಯೋsತ್ರ ರೇಜುಃಸಾನಂದಾ ಮುನಿಸುತಧರ್ಮಸೂನುಮಧ್ವಾಃ||54||

ಶ್ರೀಮನ್ನಾರಾಯಣಪಂಡಿತಾಚಾರ್ಯವಿರಚಿತೇ ಶ್ರೀಮಧ್ವವಿಜಯೇ ಅಷ್ಟಮಃ ಸರ್ಗಃ ಸಂಪೂರ್ಣಃ||

AamnAstraya iva tattwabODhakAstE pApaGhnAstraya iva pAvakAha prajAnAm|

LOkA vA sakalaBhrutastrayO(s)tra rEjuhusAnandA munisutaDharmasUnumaDhwAha||54||

SreemannArAyaNapanDitAchAryavirachitE SreemaDhwavijayE AShTamaha sargaha sampUrNaha||

आम्नास्त्रय इव तत्त्वबॊधकास्तॆ पापघ्नास्त्रय इव पावकाः प्रजानां।

लॊका वा सकलभृतस्त्रयॊsत्र रॆजुःसानन्दा मुनिसुतधर्मसूनुमध्वाः॥५४॥

इति श्रीमन्नारायणपन्डिताचार्यविरचितॆ श्रीमध्वविजयॆ अष्टमः सर्गः संपूर्णः॥

SUMMARY: There at Sri Naryanashrama, the trio, like the three Vedas that preach the principal tenets, like the three types of fire that cleanse the sins of human beings and like three worlds wearing everything, comprising son of Parashara Sri Vedavyasaru, son of Lord Yama Sri Narayana and Sri Madhwacharyaru, were sparkling with great radiation.

The three Vedas are Rig Veda, Yajur Veda and Sama Veda; three worlds are: Bhoohu or the Earth, Bhuvaha or underworld and Swaha or the heavens.

Three types of fire are: Aahaaneeya, DakShiNAjni and GArhapatya.

PS: Most of the times, text-specific are not available and the problem will become more frequent in the subsequent Sargas. Will provide pictures of Sri Madhwa under such circumstances.

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(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

(Sri #Jagannathadasa virachita)
SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Spiritual sculpture of the chariot of human body/ದೇಹವೆಂಬ ರಥದ ಆಧ್ಯಾತ್ಮಿಕ ಚಿತ್ರಣ

130.      ಈ ಶರೀರವೆ ರಥ ಪತಾಕ ಸು-

            ವಾಸಗಳು ಪುಂಡ್ರಗಳು ಧ್ವಜ ಸಿಂ-

            ಹಾಸನವೆ ಚಿತ್ತವು ಸುಬುದ್ಧಿಯೆ ಕಲಶ ಸನ್ಮನವು|

            ಪಾಶಗುಣ ದಂಡತ್ರಯಗಳು ಶು-

            ಭಾಶುಭ ದ್ವಯಕರ್ಮ ಚಕ್ರ ಮ-

            ಹಾಸಮರ್ಥಾಶ್ವಗಳು ದಶಕರಣಂಗಳೆನಿಸುವುವು||24||

            Yee shareerave raTha patAka su-

            vAsagaLu punDragaLu Dhwaja sim-

            hAsanave chittavu subudDhiye kalasha sanmanavu|

            PAshaguNa danDatrayagaLu shu-

            BhAshuBha dwayakarma chakra ma-

            hAsamarThAshwagaLu dashakaraNangaLenisuvuvu||24||

SUMMARY: This body is the chariot; clothes are the streamers; the twelve symbols called OorDhwapunDras are flags; mind is the throne; good intelligence is the Kalash; good mind is the rein; three characters of Satvik, Tamas and Rajas are the ropes; three controls are the place where the charioteer sits; good and bad deeds (Punya and Papa) are the wheels and the ten organs are the most efficient horses.

The description of human body in this manner is given in KaThOpanishat:

AtmAnam raThinam vidDhishareeram raThamEva cha|

IndriyANi hayAnyAhuhu…||

VijnAnasAraThiryastu manaha pragrahavAn naraha|

SO(s)Dhwanaha pAramApnOti tadwiShNOho paramam padam||

आत्मानं रथिनं विद्धिशरीरं रथमॆव च।

इन्द्रियाणि हयान्याहुः…॥कठॊपनिषत्॥

विज्ञानसारथिर्यस्तु मनः प्रग्रहवान् नरः।

सॊsध्वनः पारमाप्नॊति तद्विष्णॊः परमं पदं॥कठॊपनिषत्॥

PrakAsha SahmitA deftly puts it:

Idam sharIram shreeviShnOraThamityanuchintayEt||

इदं शरीरं श्रीविष्णॊरथमित्यनुचिन्तयॆत्॥प्रकाश सम्हिता॥

Sri Hari is the rider and Sri MuKhyaprANa the charioteer/

ವಾಸಗಳು ಶ್ರೀಹರಿಯೇ ರಥಿಯು, ಮುಖ್ಯಪ್ರಾಣನದರ ಸಾರಥಿ

131.        ಮಾತರಿಶ್ವನು ದೇಹರಥದೊಳು

            ಸೂತನಾಗಿಹ ಸರ್ವಕಾಲದಿ

            ಶ್ರೀತರುಣಿವಲ್ಲಭ ರಥಿಕನೆಂದರಿದು ನಿತ್ಯದಲಿ|

            ಪ್ರೀತಿಯಿಂದಲಿ ಪೋಷಿಸುತ ವಾ-

            ತಾತಪಾದಿಗಳಿಂದಲವಿರತ

            ಈ ತನುವಿನೊಳು ಮಮತೆ ಬಿಟ್ಟಿಹನವನೆ ಮಹಯೋಗಿ||25||

            MAtarishwanu dEharaThadoLu

          sUtanAgiha sarvakAladi

          SreetaruNivallaBha raThikanendaridu nityadali|

          Preetiyindali pOShisuta vA-

          tAtavAdigaLindalavirata

          yee tanuvinoLu mamate biTTihanavane mahayOgi||25||

SUMMARY: In this body-like chariot, Lord Vayu is always the charioteer; the beloved of Goddess Lakshmi, Sri Hari is the rider or the occupant of the chariot. One who treats his body in this manner, takes care of the body and protects it from sunlight, rains and other vagaries but never develops the feeling of ‘ownership’ is a Mahayogi, an ascetic.

PrakashashmitA avers:

RaThikam Sri Harim DhyAyEdyantAram sUtranAmakam|

रथिकं श्रीहरिं ध्यायॆद्यन्तारं सूत्रनामकं।

This conception has been dealt with in greater detail in Vayu Purana, ShAnDilyatattwa -18/33-36:

NityAnityavivEkajnO mamatAm tam parityajEt|

MamataikA BhavatyEShAm nidAnam suKhaduHKhayOho|

MadeeyamityaBhimatErgavi puShTE tu mOdatE|

HrAsE duHKhamavApnOti swakeeyasya janO hyayam|

kramAt paravasham yAti madeeyatwam cha gachChati|

Na tuShyati hi gOvrudDhau hrAsAt tasya na duHKhitA|

YaThA taThA samastEShu mamatAm tu parityajEt||

नित्यानित्यविवॆकज्ञ्नॊ ममतां तम् परित्यजॆत्।

ममतैका भवत्यॆषां निदानं सुखदुःखयॊः।

मदीयमित्यभिमतॆर्गवि पुष्टॆ तु मॊदतॆ।

ह्रासॆ दुःखमवाप्नॊति स्वकीयस्य जनॊ ह्ययं।

क्रमात् परवशं याति मदीयत्वं च गच्छति।

न तुष्यति हि गॊवृद्धौ ह्रासात् तस्य न दुःखिता।

यथा तथा समस्तॆषु ममतां तु परित्यजॆत्॥शान्डिल्यतत्त्व -  वायुपुराण -१८/३३-३६)           

             

The word Mamakara is not exactly or is not limited to egoism. The passion DhrutaraShTra in Mahabharat displays towards his son Duryodhana is probably the best example for this trait. It is passionate obsession, in a way. What is needed is to discard this passionate obsession about the self and the structure or the body. Human should think it as a temporary shelter provided by Lord Hari and it is being driven by Lord Vayu. We are tenants and all our actions are controlled, directed and monitored by Sri Hari.

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SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Pilgrimage to Badari – Shat Prayaga/ಬದರೀ ಯಾತ್ರೆ – ಷಟ್ ಪ್ರಯಾಗ

ಷಟ್ ಪ್ರಯಾಗಾಃ ಸ್ವವೇಗೇನ ಕಾಮಾದ್ಯರಿಮಹೀರುಹಃ|

ಉನ್ಮೂಲಯಂತು ಪಾಪಾಖ್ಯಂ ಪಂಕಂ ಪ್ರಕ್ಷಾಲಯಂತು ನಃ||40||

ShaT prayAgAha swavEgEna kAmAdyarimaheeruhaha|

UnmUlayantu pApApKhyam pankam prakShAlayantu naha||40||

षट् प्रयागाः स्ववॆगॆन कामाद्यरिमहीरुहः।

उन्मूलयन्तु पापाख्यं पन्कं प्रक्षालयन्तु नः॥४०॥

SUMMARY: May the six PrayAgas root out the six enemies of living beings such as lust (Kama), Unlimited Desire (Lobha) anger (Krodha), Pride (Mada) and Jealousy (Matsara)  with their speed of flow and cleanse the slush of our sins.

The word Prayaga means the joining of or the confluence of two or more rivers. ShaT means six and the Six PrayAgAs are:  VaTa PrayAga, Deva PrayAga, Rudra PrayAga, Skanda PrayAga, Nanda PrayAga and Keshava PrayAga. Just as the rivers erode the banks and uproot the trees on the banks with their high speed, Sri Vadirajaru is appealing to these six Prayagas or river unions to uproot the six foes of human life and also cleanse the sins that we commit, knowingly or unknowingly.

1.      Deva Prayaga – It is about 44 miles from Hrishikesh. Bhageerathi and Alakananda rivers join at Deva Prayaga.

2.      Rudra Prayaga – This is about 50 miles from Deva Prayaga and the city is on a rock. Alakananda joins Mandakini in this place.

3.      Skanda Prayaga – This is at a distance of about 19 miles from Rudra Prayaga. Some identify this as Nanda Prayaga, where PinDaraganga and Alakananda rivers join. Karna, the son of Sun from Kunti, had done penance in this place. Therefore, this is also known as Karna Prayaga.

4.      Nanda Prayaga – Nanda Prayaga is about 13 miles away from Skanda Prayaga, where Alakananda and Nanda rivers join.

5.      ViShNu Prayaga – Alakananda and Vishnu Ganga join at about 2 miles away from Josh Mutt. This is known as Vishnu Prayaga.

6.      Keshava Prayaga – Situated at about 43 miles from Nanda Prayaga and very close to Badari Kshetra, Keshava Prayaga is the name given for the union of Alakananda and Saraswati rivers.

Although there is adequate information and organized pilgrims to Badarinath, one of the most revered pilgrim centres of Hindu ethos and all these places are now easily accessible from Allahabad in Uttarkhand State, Sri Vadirajaru visited all these places by foot. Vast literature is now available on all these places and several tourist organisations conduct package trips and tours to these places.

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SRI #RAGHAVENDRA SWAMY’S SRI #RAMACHARITRYA #MANJARI (ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

SRI #RAGHAVENDRA SWAMY’S

SRI #RAMACHARITRYA #MANJARI

(ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)           

Indrajitu comes to the war field for the third time/ಇಂದ್ರಜಿತುವು ಮೂರನೇ ಬಾರಿಗೆ ಯುದ್ಧಭೂಮಿಗೆ ಬಂದನು

Tears of joy filled the eyes of Sugreeva, Jambavanta, Angada, Neela and other monkeys as Hanumantha had given them a new life by bringing the Gandhamadhana Mountain and relocating it to its original position instantly and effortlessly. The task that Hanumantha had accomplished was beyond imagination and beyond description. All the monkeys stood up with renewed spirit, enthusiasm and eagerness to fight. They roared like lions and the sound echoed throughout Lanka and the Lankans trembled with fear. Ravana was terrified. He summoned Indrajitu and asked him to go to the war once again. Indrajitu performed the same Abhichara Homa once again to please Lord Shiva, secured the divine chariot that came out of the sacrificial fire, sat in it and became invisible.

Indrajitu had a boon from Lord Brahma that if he performs the Abhichara Homa four times in Nikumbhila Cave and goes to the war field, he would become invincible. He had decided in his mind that he would bind the monkeys with Naga Pasha thrice and if the monkeys manage to get relieved from it thrice, he would be able to perform the Abhichara Homa for the fourth time and then destroy the army of monkeys forever. Accordingly, he went on binding the monkeys with Naga Pasha for the third time, which infuriated Lakshmana. He became impatient and told Rama: "Dear brother, this Indrajitu has already strangled the monkeys twice. Lord Garuda, the Golden Eagle, rescued the monkeys because of his reverence and devotion to you. Secondly, Hanumantha displayed great courage and strength to bring Gandhamadhana Mountain to relieve the monkeys from the Naga Pasha. We pretended to have been bound by the same Naga Pasha, though we remained out of its capacity because of your presence and kindness. He is repeating his action for the third time and now I request you to permit me to release Brahmastra, which can search him and kill him as he believes that by being invisible, he can kill us. Please permit me to fire Brahmastra.”

Srirama replied to Lakshmana:  ”Lakshmana, Indrajitu is not brave. He is a coward because brave persons do not hide and fight. It is not proper on the part of brave men to fire great Astras against cowards. Please ignore him. I will fire an ordinary arrow that can find him from anywhere and kill him. Even if he hides in his mother’s womb, the arrow I am going to fire will kill him. The deities watching this war have realized that you have not been tied by the Naga Pasha. Do not worry. I will complete the job with ease.”

Rama set an arrow on the string of his bow and was about to fire it. Indrajitu saw the direction that the arrow set by Rama was pointing at. The arrow was exactly pointing at Indrajitu. Indrajitu thought that Rama had seen him and started to run away in a different direction. He was planning to settle in a different place so that the arrow shot by Rama would not chase him. Seeing Indrajitu running away, the deities understood that Rama had not been bound by the Naga Pasha. Thus, Rama showed to the deities and the entire universe that he was ‘beyond’ the powers of Naga Pasha. As Indrajitu ran away in a different direction, the deities also realized that the power of Rama was beyond the quarters of suspicion and that Rama could easily vanquish Indrajitu. Since Indrajitu ran away, Rama did not fire the arrow he had set in in his bow. However, once set on the string of his bow, the arrow of Rama could not be taken back. Instead of firing the arrow at Indrajitu, Srirama fired it by chanting the hymns of VijnAnAstra and made it to touch every monkey lying on the ground. The arrow touched every single monkey in the battlefield, removed the Naga Pasha. Indrajitu escaped from the battlefield.     

Indrajitu comes to the war field for the fourth time/ಇಂದ್ರಜಿತುವು ನಾಲ್ಕನೇ ಬಾರಿ ಯುದ್ಧಭೂಮಿಗೆ ಬಂದನು

All monkeys got up once again and got ready for the war under the leadership of Hanumantha by holding huge rocks, hillocks, trees and other materials they could use as weapons. They were enraged by the deceitful tactics of Indrajitu and ran towards Lanka ferociously. Indrajitu and Ravana were perplexed and puzzled by the fact that the monkeys had got themselves relieved from Naga Pasha for the third time. As ordered by Ravana, Indrajitu once again rushed towards the war field through the western door. On seeing Indrajitu rushing towards them in a chariot, the monkeys started running away from him. Meanwhile, with his mystic power, Indrajitu created a fake woman appearing like Seetha Devi and beheaded her with his sword, even as the monkeys were looking at the ghostly act. Srirama pretended to mourn this incident and acted as though he too thought that Indrajitu had virtually killed real Seetha Devi. Rama knew that none can commit such a crime against Seetha Devi. Hanumantha, who saw this, killed all demons, who had come to the war field along with Indrajitu. He took a huge rock and was preparing to throw it on Indrajitu. Frightened by this attack, Indrajitu ran away from the battlefield. His ego had been severely damaged. He returned to Nikumbhila Cave

as ever and tried to perform the same Abhichara Homa. He could not concentrate. He was unable to perform the sacrifice. He was struggling to overcome the fear that Hanumantha had created in his mind.

Killing of Indrajitu by Lakshmana will be completed in the next episode.

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