SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 41, 42, 43 and 44 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 41, 42, 43 ಹಾಗೂ 44ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 41, 42, 43 and 44 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 41, 42, 43 ಹಾಗೂ 44ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಅವಸರಮಧಿಗಮ್ಯ ಭ್ರೂವಿಜೃಂಭಾದಭೀಷ್ಟೋ

ಮುಖಸತತಗಲಕ್ಷ್ಮೀಭೂತಪಾಣಿಪ್ರವಾಲಃ|

ಸ್ಮಿತನಯನವಿಕಾಸೈಸ್ತಸ್ಯ ವಿಜ್ಞಾತಭಾವಃ

ಶ್ರವಸಿ ಕಿಮಪಿ ಕಾರ್ಯಂ ಮಂತ್ರಯಾಮಾಸ ಮಂಕ್ಷು||41||

अवसरमधिगम्य भ्रूविजृंभादभीष्टॊ मुखसततगलक्ष्मीभूतपाणिप्रवालः।

स्मितनयनविकासैस्तस्य विज्ञातभावः श्रवसि किमपि कार्यं मन्त्रयामास मन्क्शु॥41॥

Avasaramadhigamya bhrUvijrumbhAdabheeShTO

mukhasatatagalakShmeebhUtapANipravAlaha|

SmitanayanavikAsaistasya vijnAtabhAvaha

Shravasi kimapi kAryam mantrayAmAsa kankShu||41||

SUMMARY: Indicated with the movement of eyebrows by Sri Madhwacharyaru to create an opportunity, one of his favourite disciples understood the soft smile and opened up eyes of the master as to what he was pointing at, closed his mouth with palms to avoid breath and whispered something in the ear of Sri Madhwacharyaru.

Here is an incident where a disciple waited for an opportunity to tell Sri Madhwacharyaru about a subject in the midst of a discourse.

While speaking to Masters and elders, it is advisable to hold our hand across the mouth so that our breath or saliva does not reach the listners. This is what is indicated in this stanza.    

ಪ್ರಣತಿಪರಮಕೃತ್ಯಾ: ಸನ್ಮತೇರ್ಯೇ ಜನೌಘಾ

ವಿಬಭುರನತಿದೂರೇ ಸಂಹತಾಸ್ತಾನತೀತ್ಯ|

ಅಹಮಹಮಿಕಯಾssಶು ಪ್ರಾಪ್ಯ ಪಾರ್ಶ್ವಂ ಪ್ರಣೇಮು-

ರ್ಬಹವ ಇಹ ಗೃಹಸ್ಥಾಃ ಪೂರ್ವಸೇವಾಂ ವಿಧಾತುಂ||42||

प्रणतिपरमकृत्याह सन्मतॆर्यॆ जनौघा विबभुरनतिदूरॆ संहतास्तानतीत्य।

अहमहमिकयाsशु प्राप्य पार्श्वं प्रणॆमुर्बहव इह गृहस्थाः पूर्वसॆवां विधातुम्॥42॥

PraNatiparamakrutyAha sanmatEryE janaughA

vibabhuranatidUrE samhatAstAnateetya|

AhamahikayA(ss)shu prApya pArshwam praNEmur

bahamiva iha gruhasthAha pUrwasEvAm vidhAtum||42||

SUMMARY: Having completed through salutation already by that time, several family persons, who were waiting there, crossed the glittering scholars sitting close to Sri Madhwacharyaru, and started rushing towards Sri Madhwaru to secure the first opportunity to serve the Master.

In the previous stanza, the disciple whispered in the ear of Sri Madhwaru that several people were waiting to have his Darshan and submit certain things to the Master and Sri Madhwaru indicated that they can be allowed inside. In this stanza, the people rushed towards Sri Madhwaru. A majority of family-bound persons had also come to hear the Pravachana and have the Darshan of Sri Madhwaru.  

ವಿವಿಧಜನಪದಸ್ಥಾಃ ಪ್ರಾಕ್ ಶ್ರುತೇಭ್ಯೋ ಗುಣೇಭ್ಯಃ

ಶತಗುಣಗುಣಮೇನಂ ವಿಸ್ಮಿತಾ ವೀಕ್ಷಮಾಣಾಃ|

ಮುಕುಳಿತಕರಪದ್ಮಾ ಆಸ್ಯತಾಮಿತ್ಯವಾಪ್ತಾಃ

ಪ್ರಚುರತರಹೃದಾ ಸಂಭಾವಯಾಂಚಕ್ರಿರೇsನ್ಯೇ||43||

विविधजनपदस्थाः प्राक् श्रुतॆभ्यॊ गुणॆभ्यः शतगुणगुणमॆनं विस्मिता वीक्षकाणाः।

मुकुळितकरपद्मा आस्यतामित्यवाप्ताः प्रचुरतरहृदा सम्भावयांचक्रिरॆsन्यॆ॥43॥

VividhajanapadasthAha prAk shrutEbhyO guNEbhyaha

shataguNaguNamEnam vismitA veekShamANAha|

MukuLitakarapadmA aasyatAmityavAptAha

prachuratarahrudA sambhAvayAmchakrirE(s)nyE||43||

SUMMARY: People, who had come from different places to have the Darshan of Sri Madhwaru after hearing about his divine and mystic powers, his physical features and virgin appearance, were bewildered to see that the qualities of Sri Madhwaru they had heard of were far less and in reality, he was hundreds of times brighter and respectable; they joined their palms in dismay, with devotion and reverence, while Sri Poornapragnaru welcomed them all by asking them to sit down.

People had heard a lot about the discourses of Sri Madhwaru, his eloquence, his knowledge of holy scriptures, his charm and so on. They had come to see Sri Madhwaru with great expectations. To their astonishment, the qualities and the charm of Sri Madhwaru were beyond expression. They felt that whatever they heard was paltry understatements.

ಅಲಮಲಮನುವಾದೇನಾನುವಾಚ್ಯೇತ ಪಶ್ಚಾತ್

ನನು ಗುರವ ಇದಾನೀಮುದ್ಯತಾ ಹಿ ಪ್ರವಕ್ತುಂ|

ನ ಮನನಮಧುನಾ ದ್ರಾಗಾವ್ರಜೇತ್ಯಾಹ್ವಯತ್ ತಾನ್-

ಶ್ರುತಪರಿಚಯಸಕ್ತಾನ್ ಶ್ರಾವಕಾನ್ ಶ್ರಾವಕಾಗ್ರ್ಯಃ||44||

अलमलमनुवादॆनानुवाच्यॆत पश्चात् ननु गुरव इदानीमुद्यता हि प्रक्तुम्।

न मननमधुना द्रागाव्रजॆत्याह्वयत् तान् श्रुतपरिचसक्तान् श्रावकान् श्रावकाग्र्यः॥44॥

AlamalamanuvAdEnAnuvAchyEta pashchAt

Nanu gurava idAneemudyatA hi pravaktum|

Na mananamadhunA drAgAvrajEtyAhwayat tAn-

shrutaparichasaktAn shrAvakAn shrAvakAgryaha||44||

SUMMARY: “Enough of translation! It is enough! This work can be continued later. Do not explore the meaning now itself because the Master is already getting ready to start his discourse. Therefore, come quickly,” a student was calling some other students separately as they were beginning to understand some work better.   

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 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

434.      ದೇಶದೇಶವ ಸುತ್ತಿ ದೇಹಾ-

            ಯಾಸಗೊಳಿಸದೆ ಕಾಮ್ಯಕರ್ಮ ದು-

            ರಾಸೆಗೊಳಗಾಗದಲೆ ಬ್ರಹ್ಮಾದ್ಯಖಿಳಚೇತನರು|

            ಭೂ ಸಲಿಲ ಪಾವಕ ಸಮೀರಾ-

            ಕಾಶ ಮೊದಲಾದಖಿಳತತ್ತ್ವ ಪ-

            ರೇಶಗಿವಧಿಷ್ಠಾನವೆಂದರಿದರ್ಚಿಸನವರತ||22||

            DEshdEshava sutti dEhA-

            yAsagoLisade kAmyakarma du-

            rAsegoLagAgadale brahmAdyakhiLachEtanaru|

            Bhoo salila pAvaka sameerA-

            kAsha modalAdakhiLatattwa pa-

            rEshagivadhiShThAnavendaridarchisanavarata||22||  

SUMMARY: Roaming about in countries and countries, doing the desired and sane things, without getting tired, without being carried away by corrupt desires, one should always worship Lord Almight with the awareness that all the animate beings, including Lord Brahma, the earth, water, fire, air, sky and all the principles of the Universe are under his control.

Although piligrimage is essential, it does not matter how many times a person has gone to holy places or how many holy places a person has visited. It is very essential for everyone to be aware of the universal truth that the Lord is Omnipresent, Omnipotent and Omniscient. This underlines the fact that visiting holy places alone cannot relieve a person of sins.  

435.     ಎರಡುವಿಧದಲಿ ಲೋಕದೊಳು ಜೀ-

            ವರುಗಳಿಪ್ಪರು ಸಂತಸ ಕ್ಷರ-

            ಕ್ಷರ ವಿಲಿಂಗ ಸಲಿಂಗ ಸೃಜ್ಯಾಸೃಜ್ಯ ಭೇದದಲಿ|

            ಕರೆಸುವುದು ಜಡಪ್ರಕೃತಿ ಪ್ರಣವಾ-

            ಕ್ಷರ ಮಹಾದಣು ಕಾಲ ನಾಮದಿ

            ಹರಿಸಹಿತ ಭೇದಗಳ ಪಂಚಕ ಸ್ಮರಿಸು ಸರ್ವತ್ರ||23||

            YeraDuvidhadali lOkadoLu jee-

            varugaLipparu santasa kShara-

            kShara vilinga salinga srujyAsrujya bhEdadali|

            Karesuvudu jaDaprakruti praNavA-

            kShara mahAdaNu kAla nAmadi

            Harisahita bhEdagaLa panchaka sarvatra||23||

SUMMARY: In this universe, the beings are of two types such as kShara and Akshara (destrictible and indestructible), Vilinga and Salinga (those relieved from the gender-bound bodies such as those who have attained salvation and normal beings of male, femal and transgenders) Srujya (those eligible for creation during this epoch or era of Kruta, Treta, Dwapara and Kali yugas) and Asrujya (those to be created in the next Kalpa, called Brahmakalpa, comprising four yugas).

This discrimination of beings in the universe has been explained by Lord Sri Krishna to Arjuna in the Gita Chapter 15, Shlokas 16 and 17.

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 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

432.         ಕಾರಣಾಹ್ವಯ ಪ್ರಕೃತಿಯೊಳಗಿ-

                ರ್ದಾರಧಿಕ ಹದಿನೆಂಟು ತತ್ತ್ವವ

                ತಾ ರಚಿಸಿ ತದ್ರೂಪ ತನ್ನಾಮಂಗಳನೆ ಧರಿಸಿ|

                ನೀರಜಭವಾಂಡವನು ನಿರ್ಮಿಸಿ            

                ಕಾರುಣಿಕ ಕಾರ್ಯಾಖ್ಯರೂಪದಿ

                ತೋರುವನು  ಸಹಜಾಹಿತಾಚಲಗಳಲಿ ಪ್ರತಿದಿನದಿ||20||

                KArNAhwaya prakrutiyoLagi-

                girdAradhika hadinenTu tattwava

                tA rachisi tadrUpa tannAmangaLane dharisi|

                NeerajabhavAnDavanu nirmisi

                kAruNika kAryAkhyarUpadi

                tOruvanusahajAhitAchalagaLali pratidinadi||20||

SUMMARY: In the name of Karana, kindest Lord Hari presents himself in the Nature, creates twenty-four Tatwas or Principles, wears respective form and respective names to Create the Brahmanda or the Universe; subsequently, he wears the form of Karya or Action and exists naturally in statues, idols etc.,

Since the original, stoic or inert nature is the cause and tool for creation of other things, living and non-living, Lord Hari enters that Nature as the Karana or the Origin or the Cause and in his form which is known as Karya or Action, he pervades everything else in the universe.

The Action Form refers to the principle of existence and without the Lord’s existence, there is nothing. It refers to blankness or emptiness. Interestingly, Emptiness is one of the forms of Lord Hari.

SahajAchala means hills and mountains and AhitAchala means statues, idols etc., The Lord exists in everything and in all beings i.e. animate and inanimate.

433.         ಜೇವರಂತರ್ಯಾಮಿ ಅಂಶಿ ಕ-

                ಳೇವರಗಳೊಳಗಿಂದ್ರಿಯಗಳಲಿ

                ತಾ ವಿಹಾರವ ಗೈವುತನುದಿನ ಅಂಶನಾಮದಲಿ|

                ಈ ವಿಷಯಗಳನುಂಡು ಸುಖಮಯ

                ಈವ ಸುಖ ಸಂಸಾರ ದುಃಖವ

                ದೇವ ಮಾನವ ದಾನವರಿಗವಿರತ ಸುಧಾಮಸಖ||21||

                JeevarantaryAmi amshi ka-

                LEvaragaLoLagindriyagaLali

                tA vihArava gaivutanudina amshanAmadali|

                Eeva sukha samsAra duhkhava

                dEva mAnava dAnavarigavirata sudhAmasakha||21||

SUMMARY: As an integral and intrinsic part of all bodies in the name of Amshi or “Being part of”, Lord Hari is present in all the bodies, organs, roams about, always. Known as Amsha or Part, he consumes and enjoys all these subjects or acts and as an embodiment of bliss or happiness, he keeps on bestowing comfort, family and distress to Devas or deities, who are Sartwiks, to humans (Manava), who are Rajas, and sorrow or misery to demons, who are Tamasik. But, he is eternally comfortable and happy like Sudhama.

In the context of this stanza, Sukha or comfort means Moksha or salvation; Family or Samsara refers to a state where happiness and unhappiness are mixed in varying proportion or ratio, depending on the Karmic lines. This is the middle stage or phase. Unhappiness refers to Andhantamas or total lack of knowledge of the real truth of life and real truth that Lord Hari is the ultimate God. Lord Hari is the Creator, Preserver and Destroyer of anything and everything.

“SudhAma sukha” means the bliss that Lord Krishna bestowed upon his boyhood friend and fellow student Sudhama in exchange for a handful of beaten rice. The Lord bestows various types of state to all three types of beings, in accordance with what and how they conduct themselves in relation to the Lord. Lord Hari never discriminates between the wealthy and the poor. He only values the virtues, the righteousness and good qualities.

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 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 39 and 40 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 39 ಹಾಗೂ 40ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಪರಮಥ ಪರಮಾನ್ನಂ ಪ್ರಾಪ್ತಮೇವಾಪ್ರಯಾಸಂ

ಪ್ರಭುರಿಹ ಬಭುಜೇsಸೌ ವೇದವಾದಪ್ರವೀಣಃ|

ಅಜಿತಪರಮಭಕ್ತಃ ಸಂತತಂ ಮನ್ಯಮಾನಃ

ಸಕಲಜಗದಧೀಶಃ ಪ್ರೀಯತಾಂ ಶೌರಿರಿತ್ಥಮ್||39||

परमथ परमान्नं प्राप्तमॆवाप्रयासं प्रभुरिह बभुजॆsसौ वॆदवादप्रवीणः।

अजितपरमभक्तः सन्ततं मन्यमानः सकलजगदधीशः प्रीयतां शौरितित्थम्॥39॥

Paramatha paramAnnam prAptamEvAprayAsam

Prabhuriha babhujE(a)sau vEdavAdapraveeNaha|

Ajitaparamabhaktaha santatam manyamAnaha

Sakalajagadadheeshaha preeyatAm shauriritTham||39||

SUMMARY: Later, the supreme eloquent and an exponent of the knowledge of all Vedas,  Sri Madhwacharyaru, the most dedicated devotee of Narayana, who was always praying and remembering the Lord of all Lokas, the preserver of the entire Universe Lord Krishna to impress upon him, consumed the high-quality Paramanna, which he got effortlessly there.

This stanza symbolically exphasises the manner in which one should consume the food. Everyone should first submit the food to the Lord and then consume it as the Prasada or the holy food the Lord has provided him or her with all kindness and grace.

“AprayAsam” or “effortlessly” means “the food one desires and deserves” and Paramaanna means the food that becomes sacred or holy as it has been first submitted to the lord. Commonly, Paramanna means Payasa, a sweet dish.

This has been mentioned in Bhavaprakashika as well as in Sadacharasmruti of Sri Madhwacharyaru.   

ಸಹಚರಪರಿಕ್ಲೃಪ್ತೇ ಸೂಕ್ಷ್ಮವಸ್ತ್ರಾವೃತೇsಸಾ-

ವವಿತನುರುಹರೂಪೌಶೀರವರ್ಯೇ ನಿಷಣ್ಣಃ|

ಅರಮಯದಿಹ ನಾನಾಹೃದ್ಯವಿದ್ಯಾವಿಲಾಸೈಃ

ಕವಿಜನಪರಿವಾರಂ ಮಂಡಯನ್ ಮಂಡಪಾಗ್ರ್ಯಮ್||40||

सहचरपरिक्लृप्तॆ सूक्ष्मवस्त्रावृतॆsसाववितनुरुहरूपौशीरवर्यॆ निषण्णः।

अरमयदिह नानाहृद्यविद्याविलासैः कविजनपरिवारं मण्डयन् मण्दपाग्र्यम्॥40॥

SahapariklruptE sUkShmavastrAvrutE(s)sA-

vavitanuruharUpausheeravaryE niShaNNaha|

Aramayadiha nAnAhrudyavidyAvilAsaihi

kavijanaparivAram manDayan panDapAgryam||40||

SUMMARY: Sitting on the noble seat (Peetha) that had been covered with a soft clothe by the disciples, adoring the great meeting hall, Sri Madhwacharyaru made the scholars who had assembled there in a large number with vivid, pleasant, informative and educative yet entertaining facts of spiritual knowledge.

Even after having food, Sri Madhwacharyaru spent his time amidst scholars and disciples, spreading the spiritual knowledge, which should be emulated. He sets an example to the way a saint philosopher should spend his day.

“Avitanuruha” means woollen – Avi means sheep and Tanuruha means hair. Ausheera means Aasana or the Seat.

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 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

429.         ಶಕಟಭಂಜನ ಸಕಲಜೀವರ

                ನಿಕಟಿಗನು ತಾನಾಗಿ ಲೋಕಕೆ

                ಪ್ರಕಟನಾಗದೆ ಸಕಲಕರ್ಮವ ಮಾಡಿ ಮಾಡಿಸುತ|                                      

                ಅಕುಟಿಲಾತ್ಮಕ ಭಕುತಜನರಿಗೆ

                ಸುಖದನೆನಿಸುವ ಸರ್ವಕಾಲದಿ

                ಅಕಟಕಟ ಈತನ ಮಹಾಮಹಿಮೆಗಳಿಗೇನೆಂಬೆ||17||

                ShakaTabhanjana sakalajeevara

                nikaTiganu tAnAgi lOkake

                prakaTanAgade sakalakarmava mADi mADisuta|

                akuTilAtmaka bhakutajanarige

                sukhadanenisuva sarvakAladi

                akaTakaTa yeetana mahAmahimegaLigEnembe||17||

SUMMARY: Unpretentious Sri Krishna, the killer of Shakatasura, conducts himself with all intimacy with all the beings; remaining invisible to the world, he does all deeds and makes all beings do the deeds, gives comfort to all the beings, always. Oh! What can be said of his great deeds?

“NikaTiga’ means one who is very close and intimate.

“ShakaTabhanjana” means one who killed ShakaTAsura, a demon who had hid in a carriage or cab, with his feet; Lord Krishna killed ShakaTAsura, who had been sent by Kamsa with a mission to kill Krishna. Shakata means a cart. Symbolically, it means a corporal body that consists of Lingadeha, Aniruddha dEha and Sthoola Deha. Lord Hari relieves all the three forms of body and hence he is known as Shakatabhanjana.

“AkuTilAtmaka” means one who is not cunning or deceitful.      

430.         ಶ್ರೀಲಕುಮಿವಲ್ಲಭನು ವೈಕುಂ-

                ಠಾಲಯದಿ ಪ್ರಣವ ಪ್ರಕೃತಿ ಕೀ-

                ಲಾಲಜಾಸನಮುಖ್ಯಚೇತನರೊಳಗೆ ನೆಲೆಸಿರ್ದು|

                ಮೂಲಕಾರಣ ಅಂಶನಾಮದಿ

                ಲೀಲೆಗೈವುತ ತೋರಿಕೊಳ್ಳದೆ

                ಪಾಲಿನೊಳು ಘೃತವಿದ್ದ ತೆರದಂತಿಪ್ಪ ತ್ರಿಸ್ಠಳದಿ||18||

                Shreelakumivallabhanu vaikun-

                ThAlayadi praNava prakruti kee-

                lAlajAsanamukhyachEtanaroLage nelesirdu|

                MoolakAraNa amshanAmadi

                leelegaivuta torikoLLade

                pAlinoLu Ghrutavidda teradantippa tristhaLadi||18||

SUMMARY: Husband of Goddess Lakshmi Sri Hari exists in PraNava or paradigm, prakruti or nature, Lotus-seated Lord Brahma and other Chetanas or living beings as the origin and cause, placing in them a part of his prowess, displaying his various mystic acts but without being visible like the ghee exists in milk without giving any clue of its existence to others.

Amsha is one of the forms of Lord Hari. Sri Hari exists in Vaikuntha, Omkara or the Paradigm, Jadaprakruti or solid nature and Lord Brahma and other deities as Amsha. He roams about in his Amsha roopa or form by being an intrinsic part of Vaikuntha, Paradigm, divine nature and all beings. But, he exists as an invisible part of everyone and everything.

“KeelAlajAsana” means Lord Brahma, sitting in the Lotus.  

431.         ಮೂರು ಯುಗದಲಿ ಮೂಲ ರೂಪನು

                ಸೂರಿಗಳ ಸಂತೈಸಿ ದಿತಿಯ ಕು-

                ಮಾರಕರ ಸಂಹರಿಸಿ ಧರ್ಮವನುಳುಹಬೇಕೆಂದು|

                ಕಾರುಣಿಕ ಭೂಮಿಯೊಳು ನಿಜಪರಿ-

                ವಾರಸಹಿತವತರಿಸಿ ಬಹುವಿಧಗಳ         

                ತೋರಿದನು ನರವತ್ ಪ್ರವೃತ್ತಿಯ ಸಮಲಚೇತನಕೆ||19||

                Mooru yugadali mUla rUpanu

                sUrigaLa santaisi ditiya ku-

                mArakara samharisi dharmavanuLuhabEkendu|

                kAruNika bhUmiyoLu nijapari-

                vArasahitavatarisi bahuvidhagaLa

                tOridanu naravat pravruttiya samalachEtanake||19||

SUMMARY: Most kind Sri Hari in his original form incarnated along with his family members to pacify and console the knowledgeable, to kill the demons and to protect the culture and philosophy during the three Yugas. Appeared to all the beings like various, different human beings.

Sri Hari incarnated during Kruta, Treta and Dwapara yugas, along with other deities, who are all his family members. Protection of the righteous, destruction of demons and redemption of theology and spirituality.  

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