SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 24, 25 and 26 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 24, 25 ಹಾಗೂ 26ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 24, 25 and 26 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 24, 25 ಹಾಗೂ 26ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಸ್ವರಮಚರಮಕಾಲೇ ಮಂದ್ರಮೇವಾತ್ಮಜದ್ಭಿಃ

ಸ್ಫುಟಮುಪನಿಷದಂತೇ ವಾಚಕೈರ್ವಾಚ್ಯಮಾನೇ|

ಪ್ರವಚನಮತಿಚಿತ್ರಂ ಪ್ರಾಣಭಾಜಾಂ ಶ್ರುತೀನಾ-

ಮಮೃತಮಮೃತಭಾವಸ್ಯೈಷ ಹೇತುಂ ಚಕಾರ||24||

स्वरमचरमकालॆ मन्द्रमॆवात्मजद्भिः स्फुटमुपनिषदन्तॆ वाचकैर्वाच्यमानॆ।

प्रवचनमतिचित्रं प्राणभाजां श्रुतीनाममृतमऋतभावस्यैष हॆतुं चकार॥24॥

SwaramacharamakAlE mandramEvAtmajadbhihi

SphuTamupaniShadantE vAchakairvAchyamAnE|

Pravachanamatichitram prANabhAjAm shruteenA-

mamrutamamrutabhAsyaiSha hEtum chakAra||24||

SUMMARY: Initially, the disciples intonated a holy book focussing on the emotions expressed in Upanishat, rendered in a still and moderate voice; their intonation was perfect, clear and audible; Sri Madhwacharyaru elucidated the work in such a way that it was like elixir for hearing organs (ear) and was virtually a path that leads to salvation; it was pictorial, enchanting and highly pleasurable.   

The commentation of Sri Madhwacharyaru was like elixir and there is no need to emphasise that elixir ensures salvation.

Philosophical preaching and commentation, elucidation and discourses are all essential part and parcel of worship of God.  It is mentioned in Sadacharasmruti thus: “DhyAnapravachanAbhyAm cha yathAyOgyamupAsanam”| In Anuvyakhyana also is said: “SOpAsanA cha dwividhA shAstrAbhyAsswarUpiNee...”

ಧನಮಿವ ಸಧನಾಯೇಭ್ಯೋsರ್ಕಸೂನುಃ ಪ್ರಸನ್ನಃ

ಶರಶತಮಿವ ಪಾರ್ಥಃ ಸಂಯುಗಾರ್ಥಿಭ್ಯ ಉಗ್ರಃ|

ಅರತಿವಿರಹಿತಃ ಸೋsನಾರತಂ ನಾದಿಶನ್ನೋ

ಪ್ರತಿವಚನಮದೀನಂ ಚೋದಕೇಭ್ಯೋsಖಿಲೇಭ್ಯಃ||25||

धनमिव सधनायॆभ्यॊsर्कसूनुः प्रसन्नः शरशतमिव पार्थः सम्युगार्थिभ्य उग्रः।

अरतिविरहितः सॊsनारतं नादिशन्नॊ प्रतिवचनमदीनं चॊदकॆभ्यॊsखिलॆभ्यः॥25॥

Dhanamiva sadhanAyEbhyO(s)rkasUnuhu prasannaha

Sharashatamiva pArthaha samyugArthibhya ugraha|

Arativirahitaha sO(s)nAratam nAdishannO

Prativachanamadeenam chOdakEbhyO(s)khilEbhyaha||25||

SUMMARY: Always untiring Sri Madhwacharyaru was pleasantly replying and clarifying the queries of all like Karna, son of Sun, used to donate whatever wealth anybody was seeking from him, without any ill-feeling nor hesitation. Like Arjuna, who was pouring thousands of arrows on whichever wicked enemy was appearing in front of him with the illusion of overpowering him or was desirous of battling against him, Sri Madhwacharyaru was answering all the questions without fail.

Sri Madhwacharyaru used to answer all the questions instantly. Through this exercise of question and answer, he was spreading and distributing knowledge. He was like Karna in donating knowledge and he was like Arjuna in condemning misleading, unholy, insensible interpretation of holy books. However, it must be remembered that in reality, Sri Madhwacharyaru was more than Karna and Arjuna as he was an incarnation of Bheema, who was an incarnation of Lord Vayu.

Samyuga means war and SadhanAya means a person interested in wealth, richness.   

ಅಥ ದಶಶತಶೋಚಿಷ್ಯಾ ಪ್ರಯಾತಿ ಪ್ರತೀಚ್ಯಾಂ

ಪ್ರವಚನಮವಸಾಯ ಸ್ನಾತುಮಾಯಾತ್ ತಟಾಕಾಂ|

ಪೃಥುಮತಿರಿಹ ತಾವಚ್ಛ್ರೇಷ್ಠಸಂಸರ್ಗಲೋಲೈಃ

ಸಮಗಮಿ ಸಪದಿ ಸ್ವರ್ನಿಮ್ನಗಾದ್ಯೈಃ ಸುತೀರ್ಥೈಃ||26||

अथ दशशतशॊष्या प्रयाति प्रतीच्यां प्रवचनमवसाय स्नातुमायात् तटाकाम्।

पृथुमतिरिह तावच्छ्रॆष्ठसम्सर्गलॊलैः समगमि सपदि स्वर्निम्नगाद्यैः सुतीर्थैः॥26॥

Atha dashashatashOchiShyA prayAti prateechyAm

pravachanamavasAya snAtumAyAt taTAkAm|

Pruthumatiriha tAvachChrEShThasamsargalOlaihi

Samagami sapadi swarnimnagAdyaihi suteerthaihi||26||

SUMMARY: As soon as the Sun of thousands of rays moved a little towards the West, Sri Poornaprajnaru concluded his elucidation, started walking towards the Pond for the afternoon bath; the deities in charge of holy rivers such as Ganga, who were good, pure and keen on connecting with him, hurriedly assembled around that holy pond.

Here is an explanation of the fact that Sri Madhwacharyaru used to commentate from morning till afternoon and then having another bath and used to proceed for the daily Puja.

The deities in charge of rivers were highly respectful for Sri Madhwacharyaru as they knew that he was the most ardent, beloved, committed, dedicated devotee of Lord Vishnu and his grace and blessings are essential for them to secure the grace of Lord Vishnu and then the salvation.

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ CANTO 14 (Jeevana Prakriya Sandhi) ಸಂಧಿ 14 (ಜೀವನ ಪ್ರಕ್ರಿಯಾ ಸಂಧಿ)

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

CANTO 14 (Jeevana Prakriya Sandhi)

ಸಂಧಿ 14 (ಜೀವನ ಪ್ರಕ್ರಿಯಾ ಸಂಧಿ)

416.     ತಂತುಪಟದಂದದಲಿ ಲಕ್ಷ್ಮೀ-

            ಕಾಂತ ಪಂಚಾತ್ಮಕನೆನಿಸಿ ವಸು-

            ಕಂತುಹರ ರವಿ ಕರ್ತೃಗಳೊಳಿರ್ದನವರತ ತನ್ನ|

            ಚಿಂತಿಸುವ ಸಂತರನು ಗುರುಮ-

            ಧ್ವಾಂತರಾತ್ಮಕ ಸಂತಯಿಸುವನು

            ಸಂತತಖಿಳಾರ್ಥಗಳ ಪಾಲಿಸಿ ಇಹಪರಂಗಳಲಿ||4||

            TantupaTadandadali Lakshmee-

            kAnta panchAtmakanenisi vasu-

            kantuhara ravi katrugaLoLirdanavarata tanna|

            chintisuva santaranu guruma-

            dhwAntarAtmaka santayisuvanu

            santatakhiLArthagaLa pAlici iyaparangaLali||4||

SUMMARY: Sri Hari, the beloved of Goddess Lakshmi and the Lord in the heart of Guru Madhwa, stays within the performers of Shraddha or death anniversary, Vasu, Rudra as well as Aditya, like a Tantupata – a heterogeneous whole or a solid made of small dots –in the name of Pancharoopatmaka, and always consoles the virtuous who think of him. Besides, he takes care of them in the world here and the hereafter.

Kantu means Kama or Lust and Kantuhara is one of the names of Lord Shiva, who burnt Manmatha, the God of Love and Lust.  

417.     ತಂದೆತಾಯ್ಗಳ ಪ್ರೀತಿಗೋಸುಗ

            ನಿಂದ್ಯಕರ್ಮವ ತೊರೆದು ವಿಹಿತಗ-

            ಳೊಂದು ಮೀರದೆ ಸಾಂಗ ಕರ್ಮಗಳಾಚರಿಸುವವರು|

            ವಂದನಿಯರಾಗಿಳೆಯೊಳಗೆ ದೈ-

            ನಂದಿನದಿ ದೈಶಿಕ ದಹಿಕ ಸುಖ-

            ದಿಂದ ಬಾಳ್ವರು ಬಹುದಿವಸದಲಿ ಕೀರ್ತಿಯುತರಾಗಿ||5||

            TandetAygaLa preetigOsuga

            Nindyakarmava toredu vihitaga-

            Londu meerade sAnga karmagaLAcharisuvavaru|

            VandaniyarAgiLeyoLage dai-

            Nandinadi daishika dahika sukha-

            Dinda bALwaru bahudivasadali keertiyutarAgi||5||

SUMMARY: Those discard insane or barred acts for the love and affection of their parents and go on indulging or carrying out the prescribed obeisance without crossing the limits of any of such acts will earn respects from all on earth. They will live for long years with all visual and physical happiness and popularity or fame and name.   

The significance and benefits of performing anniversaries of departed parents, grandparents and other ancestors are many and multiple. It is the duty of every son to perform the anniversary, year after year, in the prescribed manner, without committing mistakes in the chanting of hymns, without committing mistakes in the actions through hands and with all interest, positive spirits.

In Harivamsha, Bhagavata, Smrutis and Bhagavad Gita and various Smrutis the importance of tendering Rice Balls (Pinda) to deceased parents and grandparents in the right manner, strictly under the guidance of a well conversant priest has been explained. A few stanzas from Harivamsha are quoted hereunder.

            श्राद्धानि पुष्टिकामाश्च यॆ करिष्यन्ति मानवाः।

तॆभ्यः पुष्टिं प्रजाश्चैव दास्यन्ति पितरः सदा॥

श्राद्धॆ यॆ च प्रदास्यन्ति त्रीन् पिन्ढान् नामगॊत्रतः।

सर्वत्र वर्तमानाम्स्तान् पितरः सपितामहान्।

भावयिश्यन्ति सततं श्राध्धदानॆन् तर्पिताः॥हरिवंश 1/17/39-40॥

ShrAddhAni puShTikAmAshcha Ye kariShyanti mAnavAha|

TEbhyaha puShTim prajAshchaiva dAsyanti pitaraha sadA||

ShrAddhE YE cha pradAshyanti treen pinDAn nAmagOtrataha|

Sarvatra vartamAnamstAn pitaraha sapitAmahAn|

BhAvayiShyanti satatam shrAddhadAnEna tarpitAha||Harivamsha 1/17/39-40

पित्रून् प्रीणाति यॊ भक्त्या पितरः प्रीणयन्ति तम्।

यच्छन्ति पितरः पुष्टिं प्रजाश्च विपुलास्तथा॥

स्वर्गमारॊग्यमॆवाथ यदन्यदपि च्गॆश्टितम्।

दॆवकार्यादपि मुनॆ पितृकार्यं विशिष्यतॆ॥हरीवंश – 1/18/73, 74॥

            PitrUn preeNAti Yo bhaktyA pitaraha preeNayantE tam
|

            YachChanti pitaraha puShTim prajAshcha vipulAstathA||

            swargakArOgyamEvAtha yadanyadapi chEpsitam|

            dEvakAryAdapi munE pitrukAryam vishiShyatE||Harivamsha – 1/18/73,74||

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 21, 22 and 23 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 21, 22 ಹಾಗೂ 23ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಸಪದಿ ದದೃಶುರೇಕೇ ವಾಚನೀಯಾದಿಭಾಗಂ

ಪರಿಚಯಪಟುತಾಭ್ಯಾಂ ತಾವದೇಕೇ ಚಿರೇಣ|

ಹರಿಗುರುನಮನಂ ದ್ರಾಗ್ಯತ್ನತೋsಮೀ ವಿಧಾಯ

ಪ್ರಯಯುರಪರಸಾಮ್ಯಂ ಸಿದ್ಧಯೇ ಸ್ಯಾದ್ಧಿ ಯತ್ನಃ||21|| 

सपदि ददृशुरॆकॆ वाचनीयादिभागं परिचयपतुताभ्यां तावदॆकॆ चिरॆण।

हरिगुरुनमनं द्राग्यत्नतॊsमी विधाय प्रययुरपरसाम्यं सिद्धयॆ स्याद्धि यत्नः॥21॥

Sapadi dadrushurEkE vAchaneeyAdibhAgam

parichayapaTutAbhyAm tAvadEkE chirENa|

Harigurunamanam drAgyatnatO(s)mee vidhAya

prayayuraparasAmyam sidDhayE syAdDhi yatnaha||21||

SUMMARY: A few disciples, because of their studious skills, immediately went through the earlier portion of the textbooks; a few others did it a tad slowly. Still, even they could, due to special efforts, complete the salutations and obeisances to Hari and Guru, quite quickly and joined the other disciples. Is it not the practice and continuous efforts that are essential for any achievement?

 Sri Madhwacharyaru, in his Mahabharata TAtparya NirNaya, has clearly stated:

 “PrayatnamEkamagratO nidhAya bhUtimApnumaha” and “vinA yatnam na haThO nApi karma”| “na vyarthatA pauruShasya” and he had trained his disciples in the same manner. He had emphasised on the “interest” factor for all sorts of efforts.  

ಯತವಚಸಿ ಜನೇsಸ್ಮಿನ್ನಾನತೇ ಸನ್ನಿರಸ್ಯನ್

ಸಿಚಯಯವನಿಕಾಂ ತಾಂ ಸಾಂಧ್ಯಜೀಮೂತರಕ್ತಾಂ|

ರವಿರಿವ ರವಿಪೂಜ್ಯಾಂಘ್ರಿಃ ಸಮಾಜಾಂತರಿಕ್ಷೇ

ವ್ಯಲಸದತಿಶಯಾಲುಃ ಸನ್ ಸಹಸ್ರಪ್ರಕಾಶಃ||22||

यतवचसि जनॆsस्मिन्नानतॆ सन्निरस्यन् सिचययवनिकां तां सान्ध्यजीमूतरक्ताम्।

रविरिव रविबूज्यान्घ्रिः समाजान्तरिक्षॆ व्यलसदतिशयालुः सन् सहस्रप्रकाशः॥22॥

Yatavachasi janE(s)sminnAnatE sannirasyan

sichayayavaikAm tAm sAndhyajeemUtaraktAm|

Raviriva ravipUjyAnghrihi samAjAntarkShE

VyalasadatishayAluhu san sahasraprakAshaha||22||

SUMMARY: With those who had saluted him sitting quietly, Sri Poornaprajnaru, whose feet are saluted by Lord Sun too, whose brightness was sharper than the thousands of rays of Sun’s light, removed his shawl that was red like the red clouds during the dusk, sparkled in that sky-like assemblage like Sun.

JeemUta means Cloud and Sichaya means clothe.

ತ್ರಿಭುವನವರತೇಜೋವ್ಯಕ್ತವೇದಾರ್ಥಶುಕ್ಲ-

ತ್ರಿತಯರಸತಯಾ ಯೇ ವರ್ಣಿತಾ ವರ್ಣವರ್ಯಾಃ|

ಪೃಥುಮತಿರಥ ತೇಷಾಮೈಕ್ಯಮಾಪಾದ್ಯ ಸಮ್ಯಕ್

ಪ್ರವಚನಪರಿಶುದ್ಧ್ಯೈಸ್ಮಪ್ರಣೌತಿ ಪ್ರವೀಣಃ||23||

त्रिभुवनवरतॆजॊव्यक्तवॆदार्थशुक्लत्रितयरसतया यॆ वर्णिता वर्णवर्याः।

पृथुमतिरथ तॆषामैक्यमापाद्य सम्यक् प्रवचनपरिशुद्ध्यैस्मप्रणौति प्रवीणः॥23॥

TribhuvanavaratEjOvyaktavEdArthashukla-

TritayarasatayA yE varNitA varNavaryAha|

Pruthumatiratha tEShAmaikyamApAdya samyak

pravachanaparishuddhyaismapraNauti praveeNaha||23||

SUMMARY: Sri Poornaprajnaru pronounced the paradigm Omkara, which is the best among the three Castles or worlds such as Pruthwi (earth), AntarikSha (Sky) and Dyu; which gets presented through three spirits such as Agni (Fire), Vayu (Air) and Aditya (Sun); which consists of the meanings of three Vedas such as Ruk, Yajus and SAma, as expressed through BhUhu, Bhuvaha and Swaha and which is explained and described as the gist of three VyAhrutis or sounds of vowels such as “A”, “U” and “Ma”, together.

The meaning of this stanza can be briefly explained by saying that Sri Madhwacharyaru began his Class or Discourse with the sound of Paradigm, emphasising the fact that all holy chants should be begun and ended with the expression of OM or the paradigm or the OmkAra, without which the chants lose their value. Without the expression of paradigm at the beginning as well as the end of any chant, the knowledge just evaporates.

It is mentioned in Smrutis as “sravatyanOnkrutam Brahma parastAchcha visheeryatE”| and further it is mentioned in Anuvyakhyana: “Tatra tArAthamUlatwam sarvashAstrasya chEShyatE”|

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Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ CANTO 14 (Jeevana Prakriya Sandhi) ಸಂಧಿ 14 (ಜೀವನ ಪ್ರಕ್ರಿಯಾ ಸಂಧಿ)

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

CANTO 14 (Jeevana Prakriya Sandhi)

ಸಂಧಿ 14 (ಜೀವನ ಪ್ರಕ್ರಿಯಾ ಸಂಧಿ)

Jeevana means life, Prakriya means manner. This Canto focusses on the way of life. It lays down certain principles to be followed in life, as explained in Shrutis and Smrutis.

413.     ಕೃತಿರಮಣಪ್ರದ್ಯುಮ್ನ ವಸುದೇ-

            ವತೆಗಳಾಹಂಕಾರತ್ರಯದೊಳು

            ಚತುರವಿಂಶತಿ
            ರೂಪದಿಂದಲಿ ಭೋಜ್ಯನೆನಿಸುವನು|

            ಹುತವಹಾಕ್ಷಾಂತರ್ಗತ ಜಯಾ-

            ಪತಿಯು ತಾನೇ ಮೂರಧಿಕ ತ್ರಿಂ-

            ಶತಿ ಸುರೂಪದಿ ಬೋಕ್ತೃ ಎನಿಸುವ ಭೋಕ್ತೃಗಳೊಳಿರ್ದು||1||

`           KrutiramaNapradyumna vasudE-

            vategaLAhankAratrayadoLu

            chaturavimshati rUpadindali bhOjyanenisuvanu|

            HutavahAkShAntargata jayA-

            Patiyu tAnE mUradhika trim-

            Shati surUpadi bhOktru yenisuva bhOktrugaLoLirdu||1||

SUMMARY: Sri Hari, who is always fond of creating, recreating and acting, in his form of Pradyumna, stays within the Vasudevatas and in pride/vanity forms in twenty-four forms and gets called as BhOjya or consumable. Lord Jayapati Sankarshana, the God within Lord Shiva, who has   Agninetra or fire-like eyes, in thirty-three pleasant forms, and within the consumers or enjoyers, and gets called as Bhoktru, one who enjoys.

There are three types of vanity or pride or Ahankar called Vaikarika, Taijasa and Tamasa.

The twenty-four Rupas or forms, which have been explained earlier, refer to four forms in each of the six Rasas or juices namely Suruchi, Ruchira, Sugandha and Shuchi, which means good taste (delicious), durable taste, odorous and pure, respectively.

The thirty-three forms refer to the original form called Amshi, Amsha or forms taken during incarnations and Jeevantaryami or the form intrinsic in the Jeeva or life. Since all these three forms are in the YEkAdhasha Rudras, separately, they make up for thirty-three forms.    

414.     ಆರಧಿಕಮೂವತ್ತು ರೂಪದಿಂದಲಿ       

            ವಾರಿಜಾಪ್ತನೊಳಿರುತಿಹನು ಮಾ-

            ಯಾರಮಣ ಶ್ರೀವಾಸುದೇವನು ಕಾಲನಾಮದಲಿ|

            ಮೂರುವಿಧ ಪಿತೃಗಳೊಳು ವಸು ತ್ರಿಪು-

            ರಾರಿಯಾದಿತ್ಯಗನಿರುದ್ಧನು

            ತೋರಿಕೊಳ್ಳದೆ ಕರ್ತೃ ಕರ್ಮ ಕ್ರಿಯನೆನಿಸಿಕೊಂಬ||2||

            Aaradhikamoovattu roopadindali

            VArijAptanoLirutihanu mA-

            yAramaNa SreevAsudEvanu kAlanAmadali|

            MUruvidha pitrugaLoLu vasu tripu-

            rAriyAdityaganiruddhanu

            tOrikoLLade kartru karma kriyanenisikomba||2||

SUMMARY: Sri Hari, who is Mayaramana or one who loves mystic and magical powers, is present in Lord Sun in a form called Kala or time in thirty-three forms. In the three forms of ancestors namely Vasu, Rudra and Aditya, he stays in them as Aniruddha, remains invisible and gets called as Kartru or the performer, Karma or deed or action and Kriye or physical movements. There are Dwadasha or twelve Adityas or Suns; hence, his presence in the twelve Suns in three forms namely Amshi, Amsha and Antaryami, become thirty-six forms.

415,     ಸ್ವವಶ ನಾರಾಯಣನು ತಾ ಷ-

            ಣ್ಣವತಿ ನಾಮದಿ ಕರೆಸುತಲಿ ವಸು-

            ಶಿವ ದಿವಾಕರ ಕರ್ತೃ ಕರ್ಮ ಕ್ರಿಯೆಗಳೊಳಗಿರ್ದು|

            ನೆವವಿಲ್ಲದೆ ನಿತ್ಯದಲಿ ತ-

            ನ್ನವರು ಮಾಡುವ ಸೇವೆ ಕೈಕೊಂ-

            ಡವರ ಪಿತೃಗಳಿಗೀವನಂತಾನಂತ ಸುಖಗಳನು||3||

            Swavasha NArAyaNanu taa Sha-

            NNavati nAmadi karesutali vasu-

            Shiva DivAkara kartru karma kriyegaLoLagirdu|

            Nevavillade nityadali ta-

            nnavaru mADuva sEve kaikon-

            Davara pitrugaLigeevanantAnanta sukhagaLanu||3||

SUMMARY: The ever-independent Lord Narayana exists within Vasu, Rudra, Divakara, Kartru, Karma and Kriya in the name of ShaNNavati, enjoys the services rendered to him by the devotees without any desires for other things and provides the ancestors with eternal bliss, peace and pleasure.

There are eight Vasus; eleven Rudras and twelve Suns and the total of these deities comes to thirty-one. In each of these thirty-one forms, Lord Narayana exists in three forms each, which comes to ninety-three and by adding Kartru, Karma and Kriye – the other three forms, the total number of forms comes to ninety-six.    

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