tag:blogger.com,1999:blog-42775103966106391272024-03-13T08:46:51.203+05:30Tattvavaada PhilosophyMadhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.comBlogger56125tag:blogger.com,1999:blog-4277510396610639127.post-43745838535229590202016-07-01T20:44:00.002+05:302016-07-03T14:35:36.816+05:30Madhwa MaThas<!--[if !mso]>
<style>
v\:* {behavior:url(#default#VML);}
o\:* {behavior:url(#default#VML);}
w\:* {behavior:url(#default#VML);}
.shape {behavior:url(#default#VML);}
</style>
<![endif]-->
<br />
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Madhwa
maThas </span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">List of
Madhwa maThas </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">1) <span style="mso-tab-count: 1;"> </span>Shri palimAru maTha</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">2) <span style="mso-tab-count: 1;"> </span>Shri adamAru maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">3) <span style="mso-tab-count: 1;"> </span>Shri kRuShNApura maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">4) <span style="mso-tab-count: 1;"> </span>Shri puttige maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">5) <span style="mso-tab-count: 1;"> </span>Shri shIrUru maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">6) <span style="mso-tab-count: 1;"> </span>Shri sOde maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">7) <span style="mso-tab-count: 1;"> </span>Shri kANiyUru maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">8) <span style="mso-tab-count: 1;"> </span>Shri pEjAvara maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">9) <span style="mso-tab-count: 1;"> </span>Shri banDArakEri maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">10) <span style="mso-tab-count: 1;"> </span>Shri subrahmaNya maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">11) <span style="mso-tab-count: 1;"> </span></span><span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><span style="font-family: "verdana" , "sans-serif";">Shri sOsale vyAsarAjara maTha</span></span></span><br />
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><span style="font-family: "verdana" , "sans-serif";">12) </span></span>Shri rAghavendra swAmi maTha</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">1<span style="font-family: "verdana" , "sans-serif";">3</span>) <span style="mso-tab-count: 1;"> </span>Shri uttarAdi maTha</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"></span></span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">14) <span style="mso-tab-count: 1;"> </span>Shri sAgarakaTTe vyAsarAjara maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">15) <span style="mso-tab-count: 1;"> </span>Shri kundApura vyAsarAjara maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">16) <span style="mso-tab-count: 1;"> </span>Shri muLabAgilu ShripAdarAjara maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">17) <span style="mso-tab-count: 1;"> </span>Shri bhImanakaTTe munivRunda maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">18) <span style="mso-tab-count: 1;"> </span>Shri bALigAru Arya akshObhya Teertha maTha</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">19) <span style="mso-tab-count: 1;"> </span>Shri kUdli Arya akshObhya Teertha maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">20) <span style="mso-tab-count: 1;"> </span>Shri thambehaLLi mAdhava Teertha maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">21) <span style="mso-tab-count: 1;"> </span>Shri kaNva maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">22) <span style="mso-tab-count: 1;"> </span>Shri kAshi maTha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">23) <span style="mso-tab-count: 1;"> </span>Shri partagALi jeevOttama maTha</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">24) <span style="mso-tab-count: 1;"> </span>Shri chitrApura maTha </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Udupi
(tauLava or Shivalli) Madhwa maThas </span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shriman
Madhwacharyaru initiated 8 shishyas into sanyasa and handed over the
responsibility of performing pooja of Udupi Krishna idol and spreading of
tattvavaada in the tauLava region. Later these 8 sanyasis received assets from
nearby villages, and thus formed 8 maThas with the same names as the names of
the villages. Thus Palimaru, Adamaru, Krishnapura, Puttige, Shiruru, Sode,
Kaniyuru and Pejavara maThas came to be known as the ashTa-maThas of Udupi. </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">(Note: Sode
maTha was earlier known as KumbhAshi maTha. During the time of Shri Vadirajaru,
the headquarters was shifted from Kumbhashi to Sode in UK district of
Karnataka) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri PalimAru maTha<span style="mso-spacerun: yes;"> </span></span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.shripalimarumatha.org/"><span style="font-family: "verdana" , "sans-serif";">www.shripalimarumatha.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2Kogqt7SMRJTDz7yuqGKqOrq9snKgViP8HZh0q7CrhkKrycoKwShPK-slDFq9oXl5emfKwKYZKZQJqw9jAmrlJAT4OZiS16wNL8lFbExU-dSh-7mgeN82aOuDblBXouw-HEVOv87vkMBR/s1600/1+phalimaru+-+rama.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="302" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2Kogqt7SMRJTDz7yuqGKqOrq9snKgViP8HZh0q7CrhkKrycoKwShPK-slDFq9oXl5emfKwKYZKZQJqw9jAmrlJAT4OZiS16wNL8lFbExU-dSh-7mgeN82aOuDblBXouw-HEVOv87vkMBR/s320/1+phalimaru+-+rama.jpg" width="320" /></a></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Palimaru is
a pretty little village 35 km, from the temple town Udupi. It is just 10 km.
off, the NH 17 highway. The maTha is located in idyllic surroundings, where one
can forget the cares of the mundane world.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">There is a
large well-maintained tank, adjacent to the eastern entrance of the maTha.
Right in front of this entrance is the shrine of Anjaneya (MuKhyaPraanNa), in
the sitting posture. The deity, is held in great awe and reverence, as the
protector of Madhwa Siddhaanta.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">In the
inner shrine of the maTha is Shri Vedavyaasa – the incarnation of the Supreme
Lord Naaraayana, for imparting Jnaana (True knowledge) to the mortals — in the
yogic posture of YogapaTTaasana.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The MuKhya
PraaNa idol is believed to have been installed by Shri Raghupraveerateertha,
the 24th pontiff, during the 1780s, It is said the idol was discovered by him,
in the tank of the MuKhya PraaNa temple, at Ghatikaachala. He was a ‘Mantra
Siddha’ (a person who has mastered the Mantras and their application). He has
composed three hymns in Sanskrit, lauding the three incarnations of MuKhya
Praana – Hanuma, Bheema and Madhva.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Next to the
shrine of MuKhya Praana is the holy Vrindaavana of Shri Rajaraajeshwarateertha
who was the 7th pontiff. He was an accomplished poet and among his important
works are “Raama Sandesha” and a bunch of 8 benedictory verses known as
“MangalaashTaka”. This is regularly recited at Dawn. The mellifluous sound of
MangalaashTaka fills the air, preparing the residents to start another day of
pious living.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The
Vrindavanas of other pontiffs who presided over the MaTha are nearby. Among
these, particular mention should be made of Shri Raghuvaryateertha, who was the
20th pontiff. He was an unparalleled Vedaantic scholar. His contribution
towards, elucidating the Madhwa philosophy, was considerable.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The 30th
pontiff was H.H. Vidyaamaanyateertha, who was with us till the year 2000. He
was entrusted the responsibility of heading Palimaaru MaTha, in addition to
being the pontiff of Bhandaarkeri MaTha. He was the only pontiff, after H.H.
Vishnuteertha – the brother of Shrimadaachaarya – to be the head of two MaThas
concurrently. He had many path breaking activities to his credit. These are
being in an exclusive write-up on this saint, later.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The present
pontiff, who is the 31st in the lineage is H.H. Vidyaadheeshateertha. We are
all indeed fortunate to be contemporaries of this progressive minded Swaamiji,
with the ready smile. As we go along, we will have more opportunities to
interact and actively collaborate with him in the various programmes, he takes
up.palimarumatha</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The MaTha
is amidst lush green, with gently swaying palms. Mother Nature, in all her
glory, invites one and all to come and enjoy pure bliss. The setting is ideal
for spiritual enquiry. It inspires profound thoughts. The words of Rigveda “Let
noble thoughts come to us from all sides” become a reality at Palimaaru MaTha!</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru
Parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">1.<span style="mso-tab-count: 1;"> </span>Shri Ananda Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">2.<span style="mso-tab-count: 1;"> </span>Shri Hrshikesha Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">3.<span style="mso-tab-count: 1;"> </span>Shri Samatmesha Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">4.<span style="mso-tab-count: 1;"> </span>Shri Sambhava Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">5.<span style="mso-tab-count: 1;"> </span>Shri Aparajita Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">6.<span style="mso-tab-count: 1;"> </span>Shri Vidyamurthi Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">7.<span style="mso-tab-count: 1;"> </span>Shri Rajarajeshwara Teertha</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">8.<span style="mso-tab-count: 1;"> </span>Shri Shrinidhi Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">9.<span style="mso-tab-count: 1;"> </span>Shri Videsha Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">10.<span style="mso-tab-count: 1;"> </span>Shri Shrivallabha Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">11.<span style="mso-tab-count: 1;"> </span>Shri Jagadbhushana Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">12.<span style="mso-tab-count: 1;"> </span>Shri Ramachandra Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">13.<span style="mso-tab-count: 1;"> </span>Shri Vidyanidhi Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">14.<span style="mso-tab-count: 1;"> </span>Shri Suresha Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">15.<span style="mso-tab-count: 1;"> </span>Shri Raghavendra Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">16.<span style="mso-tab-count: 1;"> </span>Shri Raghunandana Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">17.<span style="mso-tab-count: 1;"> </span>Shri Vidyapati Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">18.<span style="mso-tab-count: 1;"> </span>Shri Raghupati Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">19.<span style="mso-tab-count: 1;"> </span>Shri Raghunatha Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">20.<span style="mso-tab-count: 1;"> </span>Shri Raghuttama Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">21.<span style="mso-tab-count: 1;"> </span>Shri Ramabhadra Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">22.<span style="mso-tab-count: 1;"> </span>Shri Raghuvarya Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">23.<span style="mso-tab-count: 1;"> </span>Shri Raghupungava Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">24.<span style="mso-tab-count: 1;"> </span>Shri Raghuvara Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">25.<span style="mso-tab-count: 1;"> </span>Shri Raghupravira Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">26.<span style="mso-tab-count: 1;"> </span>Shri Raghubhushana Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">27.<span style="mso-tab-count: 1;"> </span>Shri Raghuratna Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">28.<span style="mso-tab-count: 1;"> </span>Shri Raghupriya Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">29.<span style="mso-tab-count: 1;"> </span>Shri Raghumanya Teertha</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">30.<span style="mso-tab-count: 1;"> </span>Shri Vidyamanya Teertha </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">31.<span style="mso-tab-count: 1;"> </span>Shri Vidyadheesha Teertha</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Adamaru
maTha<span style="mso-spacerun: yes;"> </span></span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.udupiadmarmuth.org/"><span style="font-family: "verdana" , "sans-serif";">www.udupiadmarmuth.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkjPJsm9Nna3UnrGX7dmHG_Qa-ZxZvRgB_CV1-Tu132QgtXqhm_tbQU0hPPVF3grAxNsQ093lmPhBy6Qwtk_r3Xx1xIK2VrrezXyU4i9XhklnP0TDy1W_Vdpiolwf9cr1zlAT9Qh68sbFu/s1600/2+adamaru+-+kaliya+mardana+krishna.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="302" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkjPJsm9Nna3UnrGX7dmHG_Qa-ZxZvRgB_CV1-Tu132QgtXqhm_tbQU0hPPVF3grAxNsQ093lmPhBy6Qwtk_r3Xx1xIK2VrrezXyU4i9XhklnP0TDy1W_Vdpiolwf9cr1zlAT9Qh68sbFu/s320/2+adamaru+-+kaliya+mardana+krishna.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Narasimha teertha, disciple of Shri Madhwacharya, was the first yati head of
Shri Admaru mutt. Shri Madhwacharya gave Shri Chaturbhuja Kaliya mardana Krishna
idol to Shri Narasimhateertha for worship.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Narasimhateertha parampare continued and known as Admaru mutt parampare. Shri
Chaturbhuja kaliya mardana Krishna worshipped by all Gurugalu, who came in the
peetha of Shri Admaru mutt. Now, it is being worshipped by Shri VishwapriyaTeertha,
present pontiff of Shri Admaru Mutt.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri Admaru
mutt pontiffs have contributed valuable, distinguished and relished gift to the
field of education as well as philosophical/religious field.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Acharya
Madhwa was touring in Adur where the circle of scholors who secured him to
explore treasure of the meaning of "Shri Vishnusahasranama" prayed
that he should accept bhiksha there itself and bless them. The reply he gave
for that revealed another aspect of the subtelet of dharma. There is no temple
for Vishnu here and not to accept the bhiksha in such a place is our vow. The
people realised and prayed Acharya Madhwa to install a Vishnu temple and make a
Vaisnava place. Acharya agreed and installed Lord Vishnu statue with a temple
while explosition of Shri Visnusahasranama become a premanent memorial. The
temple is next to Mahalingeshvara temple and its priest is a pure Vaishnava and
follower of Shri Admaru Matha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Acharya
Madhwa got Sarvamulagrantha's inscribed on copper plates and made arrangement
so that they might not be destroyed in any manner near the Kattila, Sulya is a
place near Pane Mangaluru. The inscribed copper plates are buried in the pond
called VyasaTeertha and there is mutt near place and therin is a idol of Shri
Gopalakrishna. The place is under the control of Adamaru matha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru
Parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha <span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Narasimha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Kamalekshana Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ramachandra Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhisha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvapati Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvesha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedaraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyamurthi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vaikuntharaja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvaraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedagarbha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Hiranyagarbha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvadhisha Teertha <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavallabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvendra Teertha <span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedapathi Teertha <span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vadindra Teertha <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapathi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhapati Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavallabha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavandya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhavallabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhavandya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhavarya Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhadhiraja Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhapriya Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhamanya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvapriya Teertha</span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l22 level1 lfo3; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ishapriya Teertha</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";"><span style="font-size: large;">Shri Krishnapura
MaTha</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span> </span></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOrAAsy5DyBCCMeYVPPPJjSK4-9-DoMbflRWRVvXWBsWvepOX8oZo9jDZLDEP9-8RJ43yjHEZAwk8fl3h2RX8m8jawZJV008xlsy2bwcy51BwxTb4KrUlQ23U0bJvtTdIGy5f-zQc1pdvr/s1600/3+krishnapura+-+kaliya+mardana.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="302" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOrAAsy5DyBCCMeYVPPPJjSK4-9-DoMbflRWRVvXWBsWvepOX8oZo9jDZLDEP9-8RJ43yjHEZAwk8fl3h2RX8m8jawZJV008xlsy2bwcy51BwxTb4KrUlQ23U0bJvtTdIGy5f-zQc1pdvr/s320/3+krishnapura+-+kaliya+mardana.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The third
maTha under Udupi aShTa maThas is Shri KrishnApura MaTha. It has its main
branch in the village KrishnApura near Surathkal in DK district, Karnataka. The
first yati of this maTha was Shri Janaardana teertha, a direct disciple of Shri
Madhwacharya. </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The icon of
Kaliya mardana Krishna with two hands was gifted to the first yati by Shri Madhwa.
The icon is in the attractive pose of Krishna as a child with one leg on the
serpent Kaliya and the other leg lifted up. He is holding the tail of the
serpent in his left hand. His right hand is in the mudra of abhaya to those who
are afraid of the poison. </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">At the
request of Shri Janaardana teertha, Shri Madhwa had also given him another
icon. It is of Shri Ugra Narasimha who is in the pose of holding Hiranyakashipu
on his lap and tearing away his stomach with two hands. The remaining six hands
hold various weapons. At the foot of this eight handed ferocious Narasimha is
the tiny Prahlada standing with folded hands. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Yati
parampare</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Janardana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shrivatsankita Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vagisha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lokesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lokantha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lokapriya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhiraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavadiraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvadhisha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavandya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvaraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Dharanidhara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Dharadhara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Prajnamurthi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Tapomurthi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Suresvara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jagannatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Suresh Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvapungava Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavallabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvabhushana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadavendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Prajnamurthi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhiraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyamurthi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyavailabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyasamudra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapathi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhisha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapurna Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaratna Teertha </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l19 level1 lfo5; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">36.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyasagara Teertha (present swamiji) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Putthige
maTha<span style="mso-spacerun: yes;"> </span></span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.sreeputhige.org/"><span style="font-family: "verdana" , "sans-serif";">www.sreeputhige.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWklLSuW6TCPYDWoe5NogKRRGmIF57nmWAHr-a_-i3SvyaaLNsZelDj2K8qh3m83ngDfDFlSXBdCtLCHLM6nhDCU7BfEQQdMOIMv2W-3O4Fw7SwJ2bgfMPe9kHSjVESIBUb2Cax-FWj4QR/s1600/4+puttige+-+viThala.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="301" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWklLSuW6TCPYDWoe5NogKRRGmIF57nmWAHr-a_-i3SvyaaLNsZelDj2K8qh3m83ngDfDFlSXBdCtLCHLM6nhDCU7BfEQQdMOIMv2W-3O4Fw7SwJ2bgfMPe9kHSjVESIBUb2Cax-FWj4QR/s320/4+puttige+-+viThala.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The first
yati head of Puthige maTha was Shri Upendra Teertha. He was very dear to
Acharya Madhva and served him with a lot of devotion. When Acharya and his
disciples were on their second pilgrimage to Badri, they were attacked by a
band of robbers. Under the Acharya’s inspiration and with his blessings, Shri
Upendra Teertha fought with the robbers and single-handedly drove them away!
Such was the power of the grace of Acharya on Sri Upendra Teertha. Acharya gave
Shri Upendra Teertha an icon of Lord Panduranga Vittala.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The lineage
following Sri Upendra Teertha is the one that we today know as Sri Puthige
Matha and the main icon illuminating Sri Puthige Matha is the Lord Panduranga
Vittala given by Acharya Madhwa.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Upendra Teertha was succeeded by Shri Kavindra Teertha, followed by Shri
Hamsendra Teertha and others. The early part of the twentieth century saw Shri
Sudhindra Teertha. He lived over 100 years, and performed puja to Lord Krishna
in 4 paryaayaas. He started several institutions and is revered even today. He
was followed by Shri Sugnanendra teertha, and later by Shri Sugunendra teertha,
the present pontiff. With the advent of Shri Sugunendra teertha, the 30th
Pontiff, began the golden age of the Puthige Matha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Yati
parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Upendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Kavindra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Hamsendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadavendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Dharanidhara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Damodara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghunatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shrivatsanka Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Gopinatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ranganatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lokanatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ramanatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shrivallabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shrinivasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shrinidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Gunanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Anandanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Taponidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadavendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Kavindra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghavendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Surendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Bhuvanendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yogindra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sumatindra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sudhindra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sujnanendra Teertha </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l6 level1 lfo7; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
SugunendraTeertha (present swamiji) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";"><span style="font-size: large;">Shri Shiroor
MaTha</span><span style="mso-spacerun: yes;"> </span></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.udupishiroormutt.in/"><span style="font-family: "verdana" , "sans-serif";">www.udupishiroormutt.in</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFsxzGW-232wUHOTAC6GfQe4CXtjv6YFnXRKg78mI5v5j43y1dwr4G0tcMnIl823QCzLMS8xNNLwMJUPsIXNUyFVAzkEIGh2g8vS5BA6VU0yg9L5QvUdEurUmcEuOHa0Yiw0i7sJUd4lYk/s1600/5+shirooru+-+ViThala.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="254" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFsxzGW-232wUHOTAC6GfQe4CXtjv6YFnXRKg78mI5v5j43y1dwr4G0tcMnIl823QCzLMS8xNNLwMJUPsIXNUyFVAzkEIGh2g8vS5BA6VU0yg9L5QvUdEurUmcEuOHa0Yiw0i7sJUd4lYk/s320/5+shirooru+-+ViThala.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The fifth
maTha among the ashTha maThas of Udupi is Shri Shirur maTha. The main branch of
this maTha is in a village called Shirur in Udupi district. The first yati was
Shri Vaamana teertha, one of the direct disciples of Shriman Madhwacharya. The
main idol worshipped in this maTha is that of Shri ViThala with Shridevi and
Bhudevi, which was presented to the first peeThAdhipati by ShriMadhwa himself. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">yati
parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vamana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vasudeva Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Punyashloka Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedagamya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavyasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavedya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Mahesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Krishna Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghava Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Suresha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedabhushana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shrinivasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shridhara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadavittama Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshminarayana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvabhushana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Trailokyapavana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmikanta Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshminarayana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmipathi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmidhara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmiramana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmimanohara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmipriya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmivallabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmisamudra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmindra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmimanojna Teertha</span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l20 level1 lfo9; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmivara Teertha (present swamiji) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Sode
MaTha<span style="mso-spacerun: yes;"> </span></span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.sondavadirajamutt.org/"><span style="font-family: "verdana" , "sans-serif";">www.sondavadirajamutt.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Engineering
College Website: </span><a href="http://www.sode-edu.in/"><span style="font-family: "verdana" , "sans-serif";">www.sode-edu.in</span></a><span style="font-family: "verdana" , "sans-serif";"> </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgA4lhCmfR8GEDUMcg_Y2X_60rJAd6OHraSPfs_PW0TcZJ-1BuX3sz86Lw7NoFxBJmc111SLL7B3kr5UILhWcrtC9FU0Apj-Nt-xU7A0EDk1iBoFGowmW7jv7P2vmjWBhEMJT1aLbUdxQJN/s1600/6+sode+-+bhuvaraha.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgA4lhCmfR8GEDUMcg_Y2X_60rJAd6OHraSPfs_PW0TcZJ-1BuX3sz86Lw7NoFxBJmc111SLL7B3kr5UILhWcrtC9FU0Apj-Nt-xU7A0EDk1iBoFGowmW7jv7P2vmjWBhEMJT1aLbUdxQJN/s320/6+sode+-+bhuvaraha.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The 6th
maTha among the Udupi aShTa maThas is the Sode maTha. Two great yatis of all
times have adorned the peeTha of this maTha. They are Shri Vishnu teertha and
Shri Vadiraja teertha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri Vishnu
teertha was the first peeThAdhipati of Sode maTha. He was the younger brother
of Shri Madhwacharya in poorvAshrama. He is still said to be alive and
performing tapasya at the Kumaradri hills near Kukke Subrahmanya. In distant
future he is supposed to revive the Tattvavaada philosophy once again, which by
then would have become extinct. For this same purpose Shri Madhwacharya is
believed to have preserved his sarvamoola granthas on copper plates, and buried
them in a place called Kadtila or Setutila. Incidentally, Shri Vishnu teertha
is also the founder of Kukke Subrahmanya maTha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri Sode
maTha is unique amongst the Udupi aShTa maThas in the sense that its
headquarter is situated at a place called Sonda in Uttara Kannada district,
Karnataka, whereas all the remaining 7 maThas have their headquarters in Udupi
district itself. Interestingly, this maTha was originally known by the name
KumbhAshi maTha, with main branch at KumbhAshi near Udupi. (ShriVadiraja
teertha’s birth place Huvinakere is very near to KumbhAshi.) But during the
time of Shri Vadiraja, the main branch of this maTha got shifted to Sode, and
then onwards it came to be known as Sode maTha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The main
deity of Sode maTha is Shri BhUvarAha, presented to Shr iVishnu teertha by Shri
Madhwacharya himself. This idol is known for its beautiful iconography with one
thigh of VarAha supporting BhUdEvi, and another leg on the hood of a serpent.
Along with this idol, the idol of Lord Hayagreeva is also worshiped in this
maTha, which was presented by a local goldsmith to Shri Vadiraja. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Yati
parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishnu Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavyasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavedya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedagarbha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vareesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vamana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vasudeva Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavyasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varaha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedatma Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavandya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ratnagarbha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedanga Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapati Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavandya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishva Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vithala Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varadaraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vagisha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<b><span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vadiraja Teertha </span></b></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavedya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varadaraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwadhirajendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vadivandya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwavandya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhaavarya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwadhisha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwapriya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwadhisha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwendra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">36.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwottama Teertha </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l12 level1 lfo26; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">37.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwavallabha Teertha (present swamiji) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Kaniyooru
maTha<span style="mso-spacerun: yes;"> </span></span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.kaniyoormatha.org/"><span style="font-family: "verdana" , "sans-serif";">www.kaniyoormatha.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhW8rzA6XS_N5xHIP99cI005DSjlXiyMORaBtjYIOcj60EeXecAeebHE6VZesUENRsmCpiLjNi3JFeNY-eOVI2bvUQpSSJrmqskxJ-NSiS8FRw5Bvi9iOJ0PrmHmiBmWSws4gIru1P2UFN5/s1600/7+kaniyooru+-+narasimha.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="301" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhW8rzA6XS_N5xHIP99cI005DSjlXiyMORaBtjYIOcj60EeXecAeebHE6VZesUENRsmCpiLjNi3JFeNY-eOVI2bvUQpSSJrmqskxJ-NSiS8FRw5Bvi9iOJ0PrmHmiBmWSws4gIru1P2UFN5/s320/7+kaniyooru+-+narasimha.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Kaniyooru Matha is one among the eight Mathas established by Shri Madhwacharya.
Shri Rama Theertha, a direct disciple of Shri Madhwacharya is the first pontiff
of Kaniyooru matha. Since then, there were 29 pontiffs who ably led Kaniyooru
Matha and added to the glory of Matha. Shri Rama Theertha, the first pontiff of
Kaniyooru Matha was given with idol of Shri Yoganarasimha, which is being
worshipped with atmost respect and divotion as the main deity of Kaniyooru
matha. In addition to this, another Narasimha idol known as “Karala Narasimha”,
worshipped by Shri Madhwacharya and given to Trivikrama Pandithaacharya which
later came to Shri Kaniyooru matha is also being worshipped as “Pattada devaru”
in Kaniyooru Matha. Apart from these two main deities, Garudavaahana
Lakshminarasimha and Acharya Madhwa kararchita Shri Gopalakrishna idols are
being worshipped as “Pattada devaru”. Along with these deities known as
“Pattada Devaru”, Shri Vedavyasa, Shri Vittala, Shri Ramachandra, Shri Kadagolu
Krishna, are also being worshipped.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">It is a
matter of pride and honor for Kaniyooru Matha that, a holy place near Udupi,
Pajaka Kshetra, where shri Madhwacharya was born, is managed by Kaniyooru
Matha. There are a few historical monuments at Pajaka Kshetra, like foot prints
of Shri Madhwacharya, the place where Acharya Madhwa killed Manimantha who had
disguised in the form of a snake, the big slabs of stones which Acharya Madhwa
had kept over vessels of milk and curd in his childhood days and the like are
preserved and being worshipped with due respect. During the tenure of Shri
Varijaksha Theertha, a Contemporary of Shri Vadiraja Theertha of Shri Sode
Vadiraja Matha, the idol of Shri Madhwacharya was installed by Shri Vadiraja
Theertha, at Pajaka beside the footprint of Shri Madhwacharya.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Under the
able leadership of Shri Vidyavallabha Theertha Swamiji, Matha has seen
developments in many aspects in the recent past, adding to the glory of Kaniyooru
Matha. Shri Swamiji has shown keen interest to develop the birth place of
Acharya Madhwa with the generous help extended by devotees of Shri
Madhwacharya. Also Shri Swamiji has developed Udupi branch of Matha. There are
many more plans in the mind of Shri Swamiji which are aimed at benefitting the
society.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Yati
parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Rama teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghunatha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghupathi teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghunandana teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadunandana teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwanatha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedagarbha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vagisha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varadapati teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvapati teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvamoorthy teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedapati teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedaraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhisha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhesha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varijaksha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhavandya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhadhiraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhapriya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyasagara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vasudeva teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapati teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vamana teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyanidhi teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyasamudra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyavarinidhi teertha </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l23 level1 lfo11; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyavallabha teertha (present swamiji) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Pejavara
MaTha<span style="mso-spacerun: yes;"> </span></span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.vishveshavani.com/"><span style="font-family: "verdana" , "sans-serif";">www.vishveshavani.com</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<a href="http://www.pejavaraparyaya2016.org/"><span style="font-family: "verdana" , "sans-serif";">www.pejavaraparyaya2016.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqiRUE3HRD1-tmtUy1vrHSFsypa_U2OLB_qw7ipo3RBqLsKJzA2eu_dr7hIOv16dyGzPA1nWYz5MbcnIxHxQgPhBybUL9u9fMEo_oiP99XsAzQdrFmiEfsmkL1jzfaSFT0vzZrtKPEY-50/s1600/8+pejavara+-+viThala.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqiRUE3HRD1-tmtUy1vrHSFsypa_U2OLB_qw7ipo3RBqLsKJzA2eu_dr7hIOv16dyGzPA1nWYz5MbcnIxHxQgPhBybUL9u9fMEo_oiP99XsAzQdrFmiEfsmkL1jzfaSFT0vzZrtKPEY-50/s320/8+pejavara+-+viThala.jpg" width="222" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div style="line-height: 120%; margin-bottom: .0001pt; margin: 0in;">
<span style="font-family: "verdana" , "sans-serif";">Pejavara, is a small village in
Mangalore taluk of Dakshina Kannada district. The primary matha of Pejavara
matha, one among Udupi's eight matha is located here. Sri Vittala, given by
Madhvacharya is the throne God here. Sri Adhokshajatheertha was Madhvacharya's
disciple. Since the period of Sri vijayadhvajatheertha, Vibheeshana kararchita
ramadeva has been worshiped along with lord Vittala. Aja Vittala and lord Rama
are retained as the Throne God. According to the tradition, among the disciples
of Sri madhvacharya from eight matha when Sri hrushikeshatheertha (Palimar
Math) stands first, Sri adhokshajatheertha (Pejavara Math) remains the last. </span></div>
<div style="line-height: 120%; margin-bottom: .0001pt; margin: 0in;">
<br /></div>
<div style="line-height: 120%; margin-bottom: .0001pt; margin: 0in;">
<span style="font-family: "verdana" , "sans-serif";">The sixth disciple as per tradition,
Sri Vijaya theertha is the mahathapasvi who wrote the great interpretation for
bhagavatha. He had the qualities of shukumuni. Apart from Udupi, there are
branches in Pejavara, kanvatheertha too. Kaniyuru Matha is the dvandva matha
for Pejavara Matha. The system of dvandva matha of Pejavara matha was
introduced in kaniyoor matha too by Acharya Madhva. The Paryaya which starts
from Palimar Matha ends with paryaya of ashtaka Pejavara Matha. Pejavara Matha
has had 34 yathi's until today. </span></div>
<div style="line-height: 120%; margin-bottom: .0001pt; margin: 0in;">
<br /></div>
<div style="line-height: 120%; margin-bottom: .0001pt; margin: 0in;">
<span style="font-family: "verdana" , "sans-serif";">Till now 30 rounds of ashtaka
paryaya has been conducted. Currently 31st Ashtaka Paryaya is being carried on.
It shall end with Pejavara matha paryaya in 2016 and begin with 32nd Palimaru
matha paryaya.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru
parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Adhokshaja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Kamalaksha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Pushkaraksha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Amarendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Mahendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vijayadhvaja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Uttama teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Chintamani teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Damodara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vasudeva teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vadindra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedagarbha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvaprajna teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vijaya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavijaya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishveshwara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvabhushana teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavandya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvamurthy teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvapathi teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvanidhi teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvadhisha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvadhiraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvabodha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavallabha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvapriya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvavarya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvaraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvamanohara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvajna teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvamanya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvesha teertha (present, senior swamiji) </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l5 level1 lfo13; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishvaprasanna teertha (present, junior swamiji) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Bhandarakeri
MaTha </span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.vidyeshabhandara.org/"><span style="font-family: "verdana" , "sans-serif";">www.vidyeshabhandara.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqJchlhy3TO6hMgqippindLcQQbkR-cW-4ZFnqKyZzLMILhcNiJZvcR6pcMVRWOyZQ-ysqCwDwLjksNI52irJpuFc73HAEufZ4XUsB95g5Az1WXPwNLQEiFluUe8XdTpm-jr5GQU881ScS/s1600/079b7a44a7cb9e8889712804e207bf57.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="235" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqJchlhy3TO6hMgqippindLcQQbkR-cW-4ZFnqKyZzLMILhcNiJZvcR6pcMVRWOyZQ-ysqCwDwLjksNI52irJpuFc73HAEufZ4XUsB95g5Az1WXPwNLQEiFluUe8XdTpm-jr5GQU881ScS/s320/079b7a44a7cb9e8889712804e207bf57.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Besides the
8 maThas of Udupi, there are two more maThas coming under the category of tauLava
maThas (from the tulu-speaking belt). One is ShriBandarakeri maTha, which is
headquartered at BARKUR in Udupi district. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri Bandarakeri
maTha traces its origin from ShriAchyutha prajna, and then through Shri Madhwacharya
and Shri Sathya teertha. The same maTha is said to have bifurcated into Shri Bheemana
kaTTe maTha (of Theerthahalli taluk). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">When Shri
Vadirajaru was the head of Sode MaTha, at that time his poorvashrama younger
brother Shri Surottama Teertha was heading Bhandarakeri MaTha</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The 31st
peeThAdhipati Shri Vidyamanya Teertha was a great scholar. Some of his
prominent disciples are: </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Vishwesha teertha (of Pejavar maTha), </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadeesha teertha (of Palimaru maTha), </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Vishwapriya teertha (of Admaru maTha), </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Sugunendra teertha (of Puttige maTha), </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Vidyesha teertha (of Bhandarakeri maTha) </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">and Shri
Bannanje Govindacharya (scholar)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Yati
parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyavrata teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwadeesha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Gadhadhara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedanta teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadheesha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwamurti teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuvedanta teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghunatha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Hiranyagarbha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuvara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Damodara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuvallabha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Surottama teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwottama teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Rajadhiraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghavendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghubhushana teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuvarya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghupungava teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuvarya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Rajavandya teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhiraja teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyasagara teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapati teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyanidhi teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyarnava teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyamanya teertha </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l25 level1 lfo15; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyesha teertha (present yati) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Kukke
Subrahmanya maTha<span style="mso-spacerun: yes;"> </span></span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.subrahmanyamatha.com/"><span style="font-family: "verdana" , "sans-serif";">www.subrahmanyamatha.com</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_EyVR1maQ9lqH1OTpCP7rh3BE0P6-aq30dmndCdLh5Cf3tXtNYH6t2mO9GkOPRYjDOrVdKeWDqGfrAywEP4niNc9YC3DRLugPIiqoc47xOXjvdW4rf9xCavWg4c6pEgBnjNbMuu00AiUK/s1600/samputa.jpg.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="231" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_EyVR1maQ9lqH1OTpCP7rh3BE0P6-aq30dmndCdLh5Cf3tXtNYH6t2mO9GkOPRYjDOrVdKeWDqGfrAywEP4niNc9YC3DRLugPIiqoc47xOXjvdW4rf9xCavWg4c6pEgBnjNbMuu00AiUK/s320/samputa.jpg.png" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Located on
the foothills of the Sahyadri Mountains and on the banks of Kumara Dhaara river
in Sulya Taluk, the Subrahmanya Matha in Kukke is the home to the Samputa
Narasimha. The story behind the creation and the signficance of the name of the
Kumara Dhaara River is itself very interesting. As legend goes, when King
Indradyumna was performing some Yajnas, Bhoodevi appeared on to earth in the
form of Mahanadhi. This Mahanadhi was later called the Dhaara river. It later
came to be known as Kumara Dhaara because Lord Subrahmanya (also known as
Kumara) was appointed as the Commander in Chief of Gods by anointing him with
the water from this river.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Sri
Madhwacharya gave Sanyasa Initiation to Sri Vishnu Theertharu (his brother) and
made him the head of the Matha. Sri Vishnu Theertharu left behind the Samputa
Narasimha, Vyaasa Mushti, Vithala and Rukmini and Satyabhama, and a smiling
Lakshmi Narasimha to the Matha. Many people believe that Sri Vishnu Theertharu
is still performing prayers and penance in the Siddha Parvatha since no one has
been successful in finding his brindavana. It is also said that initially, Sri
Vishnu Theertharu had carried the Samputa with him, but ended up sending it
back to the Matha via the Kumara Dhaara River at the request of Sri Aniruddha
Theertharu.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">When Sri
Aniruddha Theertharu was serving as the first pontiff of this Matha, the then
king (of the local area) Ballalraaya tried to break open the Samputa by placing
it under an elephant's feet. Instead of the Samputa breaking open, the elephant
died on the spot. The apologetic and regretful King realized his mistake and
donated his monetary possessions to the Matha. Sri Madhwacharya gave Sanyasa
Initiation to Sri Vishnu Theertharu (his brother) and made him the head of the
Matha. Sri Vishnu Theertharu left behind the Samputa Narasimha, Vyaasa Mushti,
Vithala and Rukmini and Satyabhama, and a smiling Lakshmi Narasimha to the
Matha. Many people believe that Sri Vishnu Theertharu is still performing
prayers and penance in the Siddha Parvatha since no one has been successful in
finding his brindavana. It is also said that initially, Sri Vishnu Theertharu
had carried the Samputa with him, but ended up sending it back to the Matha via
the Kumara Dhaara River at the request of Sri Aniruddha Theertharu.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru
Parampare</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishnu Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Aniruddha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varaaha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vaageesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Venkatesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vakyadheesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaapathi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vaasudeva Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vaamana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavyaasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vaikuntavallabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vijnaana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vimalathma Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibhudhesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedagarbha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedapoojya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaadhiraaja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varadaraaja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varadesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedaanthanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaadhipathi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwapooja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwavanddya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwaadhipathi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwapathi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwaadheesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidhyadheesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidhyaavallabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedaraaja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaaraaja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaapoorna Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">36.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vyasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">37.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vishwaanja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">38.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaasindhu Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">39.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyabhooshana Teertha </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l17 level1 lfo17; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">40.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaprasanna Teertha (present swamiji)</span></div>
<div class="MsoNormal">
<br />
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="font-size: large;"><b>Deshastha (Non-Taulava) Madhwa MaThas </b></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br />
<br />
<!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><br />
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]-->
<br />
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";"><span style="font-size: large;">Shri Sosale
Vyasaraja maTha</span><span style="mso-spacerun: yes;"> </span></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: <a href="http://www.dashapramati.org/srivyasaraja">www.dashapramati.org/srivyasaraja</a></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><a href="http://www.srivyasaraja.org/">www.srivyasaraja.org</a></span></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimTrE6kD4Rtf2drFnDFZTDdNjOP2IKamw_G9kf5f7T0XkSD0FZjRhdSPiS4NWKIjHZTvEwH57FWOeeNvdxwr3-uCNKNpe6dVVNrqfeMdDO-VEjwjLhDBxQvSJ4l0guErU4yrR9fei9p8-H/s1600/00_moolagopalakrishna.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimTrE6kD4Rtf2drFnDFZTDdNjOP2IKamw_G9kf5f7T0XkSD0FZjRhdSPiS4NWKIjHZTvEwH57FWOeeNvdxwr3-uCNKNpe6dVVNrqfeMdDO-VEjwjLhDBxQvSJ4l0guErU4yrR9fei9p8-H/s1600/00_moolagopalakrishna.jpg" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The maTha
parampara of Shri Padmanabha Teertharu, the direct disciple of Shri
Madhwacharyaru, was continued by Shri Narahari Teertharu, Shri Madhava
Teertharu, Shri Akshobhya Teertharu, Shri Jaya Teertharu and Shri Vidyadhiraja
Teertharu. Shri Vidyadhirajaru had two sanyasi shishyas. The parampara of the
first disciple Shri Rajendra Teertharu came to be known as Poorvadi MaTha. The
same parampara was then called by the name Shri Vyasaraja MaTha because of the
illustrious Shri Vyasaraja Teertharu who adorned the peeTha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri
Vyasarajaru was the greatest philosopher-statesman in recent history with a
scintillating intellect and multifaceted personality which is not often fully
appreciated. The entire Daasa Koota, with its bevy of great
musician-teacher-reformers, which had the widest reach into common people, came
into being because of thie great yati.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Yati
Parampare </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
PadmanabhaTeertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Narahari Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
MadhavaTeertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
AkshobhyaTeertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jaya Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhiraja Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Rajendra Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jayadvaja Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Purushottama Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Brahmanya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<b><span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vyasa Teertha (Vyasara<span style="font-family: "verdana" , "sans-serif";">y</span>aru)</span></b></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shrinivasa Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Rama Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmikantha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shreepati Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ramachandra Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmivallabha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshminatha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmipati Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshminarayana Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghunatha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jagannatha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shreenatha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyanatha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapati Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyavallabha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyakantha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapoorna Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyashreesindhu Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyashreedhara Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyashreenivasa Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyasamudra Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaratnakara Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">36.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyavaridhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">37.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyaprasanna Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">38.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyapayonidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">39.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyavachaspati Teertha</span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">40.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyamanohara Teertha<span style="mso-spacerun: yes;"> </span>(Present Swamiji)</span></div>
<br />
<br />
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";"><span style="font-size: large;">Shri Raghavendra
Swami maTha</span> </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.srsmatha.org/"><span style="font-family: "verdana" , "sans-serif";">www.srsmatha.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8ICUxHLf-KvIAW1vSnuu_cpJBDDtESljjTeXPmL2Lnl2AzMyVeyOiAv3JPLxojJjG2XPakIaKazVBIw5MOvVcdPGqrsKKK-k-AK5iVtfsRFbIg1Uo2YFQ_mA6hKeH9-Nq4EMln8DtU8jT/s1600/moola_raama.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="123" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8ICUxHLf-KvIAW1vSnuu_cpJBDDtESljjTeXPmL2Lnl2AzMyVeyOiAv3JPLxojJjG2XPakIaKazVBIw5MOvVcdPGqrsKKK-k-AK5iVtfsRFbIg1Uo2YFQ_mA6hKeH9-Nq4EMln8DtU8jT/s320/moola_raama.jpg" width="320" /></a></div>
<br />
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><br /></span></div>
<br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPMHJrcJSNO_rGHZe-_TIykJDq1kfp2rp9dFhAkL2uSXJeBT3Oz7FH44_b5yNxFDuctvhPNCHwLoIgGywfZ0di1n1jzj6-RDoLboaAOHM4amySZVx3Au0Vu3pqQ0u6X6ywC4DxC0-4x-Ev/s1600/rayaru_brindavana.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="123" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPMHJrcJSNO_rGHZe-_TIykJDq1kfp2rp9dFhAkL2uSXJeBT3Oz7FH44_b5yNxFDuctvhPNCHwLoIgGywfZ0di1n1jzj6-RDoLboaAOHM4amySZVx3Au0Vu3pqQ0u6X6ywC4DxC0-4x-Ev/s320/rayaru_brindavana.jpg" width="320" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><br />
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]-->
<br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The maTha
parampara of Shri Padmanabha Teertharu, the direct disciple of Shri
Madhwacharyaru, was continued by Shri Narahari Teertharu, Shri Madhava
Teertharu, Shri Akshobhya Teertharu, Shri Jaya Teertharu and Shri Vidyadhiraja
Teertharu. Shri Vidyadhirajaru had two sanyasi shishyas. The parampara of the
second disciple Shri Kaveendra Teertharu later came to be known by the name
Shri Raghavendra Swami MaTha because of the great yati Shri Raghavendra
Teertharu who adorned the peeTha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">It is in
Sri Raghavendra Swamy Mutt, that the Vigraha of Shri MoolaRama, originally
worshipped by Shri Chaturmukha Brahma, the Vigraha of Shri Digvijaya Rama,
originally worshipped by Shri Madhvacharya, the Vigraha of Shri JayaRama,
originally worshipped by Shri Jayateertha, are being worshipped with devotion
and gaiety, by the various Pontiffs, of this Parampara.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru
Parampara </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Padmanabha Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Narahari Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Madhava Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Akshobhya Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jayateertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhiraja Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Kaveendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vaageesha Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ramachandra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vibudhendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jitamitra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghunandana Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Surendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vijayeendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sudheendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<b><span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghavendra Teertharu (Rayaru)</span></b></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yogeendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sooreendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sumateendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Upendra Teeertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vadeendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vasudhendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Varadendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Dheerendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Bhuvanendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Subodhendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sujanendra Teertaru</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sujnanendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sudharmendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sugunendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Suprajnendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sukrutheendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Susheelendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Suvrateendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">36.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Suyameendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">37.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sujayeendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">38.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sushameendra Teertharu</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">39.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Suyateendra Teertharu</span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">40.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Subudhendra Teertharu<span style="mso-spacerun: yes;"> </span>(Present swamiji) </span></div>
</div>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;"><br /></span><br />
<div class="MsoNormal">
<!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><br />
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]--><span style="font-size: large;">
</span><br />
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif";">Shri Uttaradi
MaTha </span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: <a href="http://www.uttaradimath.org/">www.uttaradimath.org</a></span></div>
<div class="MsoNormal">
<br />
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3m4nTBGDJhyphenhyphenPPPNcvbZlv4dQhJ9WYieBgGnK2t_D9icg76pJQhP7OCN8TXpygPmsdBu6vwMUzDjx6uxkJ23PoywM3_PEsBvpbWRCUdzMYnA2pJVkhUD-mi-BsFfPlS4cY8XtSU0iyyUb4/s1600/Moola+rama+UM.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="268" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3m4nTBGDJhyphenhyphenPPPNcvbZlv4dQhJ9WYieBgGnK2t_D9icg76pJQhP7OCN8TXpygPmsdBu6vwMUzDjx6uxkJ23PoywM3_PEsBvpbWRCUdzMYnA2pJVkhUD-mi-BsFfPlS4cY8XtSU0iyyUb4/s400/Moola+rama+UM.jpg" width="400" /></a></div>
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The maTha
parampara of Shri Padmanabha Teertharu, the direct disciple of Shri
Madhwacharyaru, was continued by various illustrious yatis like Shri Narahari
Teertharu, Shri Madhava Teertharu, Shri Akshobhya Teertharu, Shri Jaya
Teertharu, and so on. The tenth yati in the lineage Shri Ramachandra Teertharu,
who is common to both SRS Mutt and Uttaradi Mutt had two sanyasi shishyas namely
Shri Vibudhendra Teertha and Shri Vidyanidhi Teertha. The lineage of Shri
Vibudhendra Teertharu went on to become Shri Raghavendra MaTha, as seen before.
The lineage of Shri Vidyanidhi Teertharu came to be known as Shri Uttaradi
MaTha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The deities
worshipped in Shri Uttaradi MaTha are Shri Moola Rama, Shri Digvijaya Rama and Shri
Moola Seetadevi.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru parampara</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Padmanabha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Narahari Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Madhava Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Akshobhya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jaya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadhiraja Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Kavindra Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vageesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ramachandra Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghunatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuvarya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuttama Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedavyasa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vidyadheesha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vedanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyavrata Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyanidhi Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyanatha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyabhinava Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyapoorna Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyavijaya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyapriya Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyabodha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyasandha Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyavara Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyadharma Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyasankalpa Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyasantushta Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyaparayana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyakaama Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyeshata Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyaparakrama Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyaveera Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">36.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyadheera Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">37.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyajnana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">38.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyadhyana Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">39.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyaprajna Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">40.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyabhijna Teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">41.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyapramoda Teertha </span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">42.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyatma Teertha (present swamiji)</span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
</div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: 0in;">
<span style="font-size: large;"><br /></span>
<span style="font-size: large;"></span><br />
<span style="font-size: large;"><br /></span><!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]-->
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]--><span style="font-size: large;">
</span><br />
<span style="font-size: large;"></span><!--[if !mso]>
<style>
v\:* {behavior:url(#default#VML);}
o\:* {behavior:url(#default#VML);}
w\:* {behavior:url(#default#VML);}
.shape {behavior:url(#default#VML);}
</style>
<![endif]--><br />
<!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:RelyOnVML/>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves>false</w:TrackMoves>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]--><span style="font-size: large;">
</span><br />
<div class="MsoNormal">
<span style="font-size: large;"><b><span style="font-family: "verdana" , "sans-serif"; line-height: 120%;">Shri Shripadaraja MaTha</span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: </span><a href="http://www.sripadarajamutt.org/"><span style="font-family: "verdana" , "sans-serif";">http://www.sripadarajamutt.org</span></a><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif"; mso-fareast-language: EN-IN; mso-no-proof: yes;">
</span><span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"></span></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIG1mPbSX7KR20xTEHrUyJJ4bbmz2I-4g1CJIkvN_cF2SbEBaOFrEMlEC0p_Gc-rrqxSHq_J9S9qFhLSw8Ci6ltReTKz90gASWcXIneCdfnco1nleJCk4HWlTFX4VwXX8bH8hILC-AoYGZ/s1600/sripadaraja+mutt.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIG1mPbSX7KR20xTEHrUyJJ4bbmz2I-4g1CJIkvN_cF2SbEBaOFrEMlEC0p_Gc-rrqxSHq_J9S9qFhLSw8Ci6ltReTKz90gASWcXIneCdfnco1nleJCk4HWlTFX4VwXX8bH8hILC-AoYGZ/s320/sripadaraja+mutt.jpg" width="320" /></a></div>
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The main
maTha parampara of Shri Padmanabha Teertharu, the direct disciple of Shri
Madhwacharyaru, was continued by yatis like Shri Narahari Teertharu, Shri
Madhava Teertharu, Shri Akshobhya Teertharu, Shri Jaya Teertharu, and so on. Shri
Padmanabha Teertharu had initiated another yati by name Shri Lakshmidhara Teertharu.
This lineage continued in parallel to the main maTha parampara, and is known by
the name “Shreepadaraja MaTha” because of the illustrious yati Shreepadara<span style="font-family: "verdana" , "sans-serif";">j</span>aru
who adorned the peeTha later. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru
parampara:</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ananda Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Padmanabha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshmidhara Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Sankarshana Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Parashurama Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Adiraja Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Satyavrata Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Swarnavarna Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<b><span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Shripadaraja Teertha</span></b></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Hayagreeva Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Shripati Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Shridhara Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Gopalaswami Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Utthanda Ramachandra Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Raghunatha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Lakshmi manohara Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Lakshmipati Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Lakshminatha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Lakshmi kantha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Shrikantha Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Shrinidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vidyanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Jnananidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Gunanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">25.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Gunasaranidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">26.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Prajnanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Subodhanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">28.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vairagyanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">29.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Sujnananidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">30.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Sugunanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">31.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Sudhinidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">32.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Medhanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">33.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Dayanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">34.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Satyanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">35.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vijayanidhi Teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">36.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vijnananidhi Teertha</span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">37.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Keshavanidhi Teertha (present
swamiji)</span></div>
<!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]-->
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]--><span style="font-size: large;">
</span><br />
<span style="font-size: large;"><br /></span><!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]-->
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]--><span style="font-size: large;">
</span><br />
<span style="font-size: large;"><br /></span><!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]-->
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]--><span style="font-size: large;">
</span><br />
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif"; font-size: 14.0pt; line-height: 120%;"><span style="font-size: large;">Shri Partagali Jeevottama MaTha</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span> </span></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Website: <a href="http://www.gsbkonkani.net/Maths/SHRI%20SAMSTHAN%20GOKARN%20PARTAGALI%20JEEVOTTAM%20MATH.htm">http://www.gsbkonkani.net/Maths/SHRI%20SAMSTHAN%20GOKARN%20PARTAGALI%20JEEVOTTAM%20MATH.htm</a></span></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIuoFcwTwoSA3cquM0roN2Y8gf_8Y54OFCu-5VFDIYHCEYAOhlQ6MVFvS_i9xKP_nWEka756BdKW5IJeotWOSq8un63KVwFyc5eqWKKdSXoHDFO8tfEyQWVzIGtpOdVbfOtclM-nuoS5hl/s1600/partagali.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIuoFcwTwoSA3cquM0roN2Y8gf_8Y54OFCu-5VFDIYHCEYAOhlQ6MVFvS_i9xKP_nWEka756BdKW5IJeotWOSq8un63KVwFyc5eqWKKdSXoHDFO8tfEyQWVzIGtpOdVbfOtclM-nuoS5hl/s400/partagali.jpg" width="400" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri Partagali
Jeevottama maTha is headquartered at Partagali in Canacona (Goa). The presiding
deities are Shri Rama devaru and Shri Veera Vitthala devaru. The maTha was
established by Shri Narayana teertharu on Chaitra shukla dwiteeya in 1475 AD
with the blessings from Shri Ramachandra teertha, the 12th head of Udupi
Palimaru maTha. The maTha came to be known as Jeevottama maTha because of the
third yati Shri Jeevottama teertharu. The maTha has branches in many cities in
Karnataka, Goa and other states of India. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru Parampare
</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Narayana teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Vasudeva teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jeevothama teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Purushothama teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Anujeevothama teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Ramachandra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Digvijaya Ramachandra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghuchandra teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Lakshminarayana teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Lakshmikantha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Ramaakantha teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Kamalakantha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Shrikantha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Bhuvijaya Ramachandra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Ramaanatha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Lakshminaatha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Ananda teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Poornaprajna teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Padmanabha teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Indirakantha teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Kamalakantha teertha</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">22.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Dwarakanatha teertha</span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">23.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vidyadhiraja teertha (present
swamiji) </span></div>
<br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;"></span></div>
</div>
<div class="MsoNormal" style="tab-stops: 283.5pt;">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]--><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><b><span style="font-family: "verdana" , "sans-serif"; font-size: 14.0pt; line-height: 120%;"><span style="font-size: large;">Shri Kashi MaTha</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span> </span></span></b></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span><br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><br /></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span>
<br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><span style="font-family: "verdana" , "sans-serif";">Website: <a href="http://www.kashimath.org/">www.kashimath.org</a></span></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span>
<br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 2;"> </span><a href="http://www.kashimath.in/">www.kashimath.in</a></span></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span>
<br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><br /></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhm01WXx8lk5mtx3zr3igwtA_EeqZKFvNGSa2uaauvR5lrjx67rkOGyUj0TMnQSMo_EntgSVGXl7t6lp5KrhgJGPuN8U29SFhInL0waiWSd2Jf3kNHxVKc0yEuCsYr9CbqwW-BnR_wavLJ7/s1600/Kashi.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="257" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhm01WXx8lk5mtx3zr3igwtA_EeqZKFvNGSa2uaauvR5lrjx67rkOGyUj0TMnQSMo_EntgSVGXl7t6lp5KrhgJGPuN8U29SFhInL0waiWSd2Jf3kNHxVKc0yEuCsYr9CbqwW-BnR_wavLJ7/s400/Kashi.jpg" width="400" /></a></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><br /></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri Kashi
MaTha was founded in the year 1542 AD. Before the Mutt came into existance,
most of the Vaishnava Gouda Saraswat Brahmins were the followers of Shri
Raghavendra Swami MaTha. During the time of Shri Surendra Teertharu, the
fourteenth yati of SRS MaTha, his disciple Shri Vijayeendra Teertharu undertook
a Chaturmasya at Kochi during 1539–1540. Here, shreegalu selected Shri Hanumantha
Bhaktha as shishya and gave deeksha to him as Shri Yadavendra Teertha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">Shri Yadavendra
Teertharu founded Shri Kashi Mutt at Varanasi in 1542 AD and became the first
head of the MaTha. SRS MaTha gave two idols of Shri Vedavyasa and Shri Raghupati
to Shri Yadavendra Teertha along with the rights to guide the Gouda Saraswats. Today
Shri Kashi MaTha has branches all over India. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Guru
Parampara </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadavendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Keshavendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Upendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadavendra teertha - II </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Raghavendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Devendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Madhavendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Jnanendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri
Yadavendra teertha - III </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Upendra teertha - II </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Rajendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vishnu teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Surendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vibhudendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Sumateendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Vasudhendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Bhuvanendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Varadendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">19.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Sukrateendra teertha </span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Sudheendra teertha <span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 31.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -31.5pt;">
<span style="font-family: "verdana" , "sans-serif"; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "verdana" , "sans-serif";">Shri Samyameendra teertha (present
swamiji) </span></div>
</span></span></div>
<div class="MsoNormal" style="tab-stops: 283.5pt;">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoNormal" style="tab-stops: 283.5pt;">
</div>
<div class="MsoNormal" style="tab-stops: 283.5pt;">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]-->
</span></span><br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><b><span style="font-family: "verdana" , "sans-serif"; font-size: 14.0pt; line-height: 120%;"><span style="font-size: large;">Shri Kanva maTha</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span> </span></span></b></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span>
<br />
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><br /></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
</span></span>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"><span style="font-family: "verdana" , "sans-serif";">Website: <a href="http://www.kanvamath.org/history.html">http://www.kanvamath.org/history.html</a></span></span></span></div>
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;">
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">The first
yati of Shri Kanva MaTha was Shri Madhava Teertharu. His childhood name was
Shri Venkatesha Acharya. Once Shri Shesha devaru came in the dream of Venkateshacharya
and told him that in a few days a yati from a parampara of Madhwacharyaru will
come to your town go to him and request sanyasa from him and preach Hari
sarvottamatva. In a few days Shri Lakshmimanohara teertharu, the 25th yati of Shri
Shiroor ma<span style="font-family: "verdana" , "sans-serif";">T</span>ha came to Surpur. Shreegalu was dumbstruck seeing the glowing face
of Venkateshacharya and understood he is no common man. Shreegalu took him to Udupi
and gave sanyasa to Venkateshacharya. Hence Shri Kanva MaTha came into existence.
</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">Yati
parampara:</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">1. Shri
Madhava Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">2. Shri
Akshobhya Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">3. Shri Vidyadheesha
Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">4. Shri
Vidyanidhi Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">5. Shri
Vidyasampoorna Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">6. Shri
Vidyadhiraja Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">7. Shri
Vidyaviraja Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">8. Shri
Vidyamanohara Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">9. Shri
Vidyataponidhi Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">10. Shri
Vidyabhooshana Teertharu </span></div>
<div class="MsoNormal">
<span style="font-family: "verdana" , "sans-serif";">11. Shri
Vidhya Bhaskara Teertharu (current swamiji) </span></div>
</span></span><br />
<span style="font-family: "verdana" , "sans-serif";"><span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoNormal">
<b><span style="font-family: "verdana" , "sans-serif";">To be
continued ….</span></b><br />
<br /></div>
<!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves>false</w:TrackMoves>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-IN</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>KN</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
line-height:120%;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Times New Roman","serif";
mso-fareast-language:EN-US;}
</style>
<![endif]-->Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com16tag:blogger.com,1999:blog-4277510396610639127.post-43679981117385344802011-12-30T20:01:00.004+05:302012-05-09T18:42:12.393+05:30Vishnu sahasranaama - Kannada meanings<span style="color: #333399; font-size: small; font-weight: bold;">Source: http://kannadavishnusahasranama.blogspot.com/ </span><br />
<span style="color: #333399; font-size: small; font-weight: bold;">Reference: Pravachanas of Sri Bannanje Govindacharya </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶ್ರೀ ಗುರುಭ್ಯೋ ನಮಃ | ಹರಿಃ ಓಂ | </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಪೀಠಿಕೆ </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮಹಾಭಾರತ ಯುದ್ಧ ಮುಗಿದಿದೆ. ಭೀಷ್ಮಾಚಾರ್ಯರು ಶರಶಯ್ಯದಲ್ಲಿದ್ದಾರೆ. ಇತ್ತ ಧರ್ಮರಾಯನ ಪಟ್ಟಾಭಿಷೇಕ ಶ್ರೀಕೃಷ್ಣ ಮತ್ತು ವ್ಯಾಸರ ಸಮ್ಮುಖದಲ್ಲಿ ನಡೆದಿದೆ. ಒತ್ತಾಯದಲ್ಲಿ ಪಟ್ಟಾಭಿಷೇಕಕ್ಕೆ ಒಪ್ಪಿದ್ದ ಯುಧಿಷ್ಠಿರನ ಮನಸ್ಸಿಗೆ ಕಿಂಚಿತ್ತೂ ಸಮಾಧಾನವಿಲ್ಲ. ಎಲ್ಲಾ ವೀರರು, ಹಿರಿಯರು, ಲಕ್ಷ-ಲಕ್ಷ ಮಂದಿ ಸೈನಿಕರ ನಾಶದ ನಂತರ, ಸಿಂಹಾಸನವೇರಿದ ಆತನಿಗೆ ಪಾಪ ಪ್ರಜ್ಞೆ ಕಾಡುತ್ತಿರುತ್ತದೆ. ಇಂತಹ ಸ್ಥಿತಿಯಲ್ಲಿದ್ದ ಧರ್ಮರಾಯನನ್ನು ಶ್ರೀಕೃಷ್ಣ ಭೀಷ್ಮಾಚಾರ್ಯರ ಬಳಿಗೆ ಕರೆತಂದು, ಆತನಿಗೆ ಧರ್ಮ ಪಾಠವನ್ನು ಬೋಧಿಸುವಂತೆ ಕೇಳಿಕೊಳ್ಳುತ್ತಾನೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧರ್ಮದ ಪರ ಹೋರಾಡಿ ಗೆದ್ದ ಧರ್ಮರಾಯನನ್ನು ಕೊಂಡಾಡಿದ ಭೀಷ್ಮಾಚಾರ್ಯರು, "ಒಂದು ವೇಳೆ ನೀನು ಅನ್ಯಾಯದ ವಿರುದ್ಧದ ಈ ಯುದ್ಧದಲ್ಲಿ ಹೋರಾಡದೆ ಇದ್ದಿದ್ದರೆ, ನಿನ್ನನ್ನು ಹೇಡಿ ಎನ್ನುತ್ತಿದ್ದೆ" ಎನ್ನುತ್ತಾರೆ. ಈ ಮಾತಿನಿಂದ ಧರ್ಮರಾಯನಲ್ಲಿದ್ದ ಪಾಪ ಪ್ರಜ್ಞೆ ಹೊರಟುಹೋಗಿ, 'ತನಗೆ ಧರ್ಮೋಪದೇಶ ಮಾಡಬೇಕೆಂದು' ಭೀಷ್ಮಾಚಾರ್ಯರಲ್ಲಿ ಕೇಳಿಕೊಳ್ಳುತ್ತಾನೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ರೀತಿ ಭೀಷ್ಮಾಚಾರ್ಯರು ಧರ್ಮರಾಯನಿಗೆ ಧರ್ಮೋಪದೇಶ ಮಾಡಿದ ಮಹಾಭಾರತದ ಅನುಶಾಸನ ಪರ್ವದ ಕೊನೆಯ ಅಪೂರ್ವ ಉಪದೇಶ ಈ ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ವ್ಯಾಸ ಮಹರ್ಷಿಗಳು ಈ ಸಾವಿರ ನಾಮವನ್ನು ಸ್ತೋತ್ರ ರೂಪದಲ್ಲಿ ನಮಗೆ ಕಾಣಿಕೆಯಾಗಿ ನೀಡಿದ್ದಾರೆ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ಬರುವ ಸಾವಿರ ನಾಮಗಳು ಭಗವಂತನ ಗುಣವಾಚಕ ನಾಮಗಳಾಗಿವೆ. ನಮಗೆ ಇರುವ ಹೆಸರು ಗುಣವಾಚಕವಲ್ಲ ಅದು ಕರೆದಾಗ ಓಗೊಡಲು ಇಟ್ಟ ಹೆಸರು. ಆದರೆ ಭಗವಂತನ ಪ್ರತೀ ನಾಮ ಆತನ ಗುಣವನ್ನು ವರ್ಣಿಸುತ್ತದೆ. ನಮ್ಮಲ್ಲಿ ಅನೇಕ ಸಹಸ್ರನಾಮಗಳಿವೆ. ಬಹಳ ಪ್ರಸಿದ್ಧವಾದ ಲಲಿತ ಸಹಸ್ರನಾಮ, ಶಿವ ಸಹಸ್ರನಾಮ, ಗಣೇಶ ಸಹಸ್ರನಾಮ, ನರಸಿಂಹ ಸಹಸ್ರನಾಮ ಇತ್ಯಾದಿ. ಈ ಎಲ್ಲಾ ಸಹಸ್ರನಾಮಗಳಿಗಿಂತ ಹೆಚ್ಚು ವ್ಯಾಖ್ಯಾನವಿರುವ, ಹೆಚ್ಚು ಮಂದಿ ವಿದ್ವಾಂಸರು ಭಾಷ್ಯ ಬರೆದಿರುವ, ಮಹಾಭಾರತದ ಭಾಗವಾಗಿರುವ, ಸುಪ್ರಸಿದ್ಧ ಸಹಸ್ರನಾಮ-ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ಪದ್ಮ ಪುರಾಣದಲ್ಲಿ ಒಂದು ವಿಷ್ಣು ಸಹಸ್ರನಾಮವನ್ನು ಕಾಣುತ್ತೇವೆ. ಆದರೆ ಅದು ಅಷ್ಟೊಂದು ಪ್ರಚಲಿತದಲ್ಲಿಲ್ಲ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ಕೆಲವೊಂದು ನಾಮಗಳು ಒಂದಕ್ಕಿಂತ ಹೆಚ್ಚು ಭಾರಿ ಪುನರಾವರ್ತನೆ ಆಗಿರುವುದನ್ನು ನಾವು ಕಾಣುತ್ತೇವೆ. ಇಲ್ಲಿ ಬರುವ ಒಂದೊಂದು ನಾಮಕ್ಕೂ ನೂರು ಅರ್ಥವಿದೆಯಂತೆ. ಒಂದು ವೇಳೆ ಒಂದು ನಾಮ ಎರಡು ಬಾರಿ ಬಂದರೆ ಆ ನಾಮಕ್ಕೆ ಇನ್ನೂರು ಅರ್ಥಗಳಿವೆ ಎಂದು ತಿಳಿಯಬೇಕಾಗುತ್ತದೆ. ಆದರೆ ಇಷ್ಟೊಂದು ಅರ್ಥವನ್ನು ಕಂಡುಕೊಳ್ಳುವುದು ಸಾಮಾನ್ಯರಿಗೆ ಅಸಾಧ್ಯ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಹಸ್ರನಾಮದ ರಾಜ ಮಹಾಭಾರತದ ಅನುಶಾಸನ ಪರ್ವದ ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ಪ್ರಾಚೀನರು ಹೇಳುವಂತೆ, ಅಧ್ಯಾತ್ಮ ಗ್ರಂಥಗಳಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದದ್ದು ವೇದವ್ಯಾಸರು ರಚಿಸಿದ "ಭಾರತ" ಏಕೆಂದರೆ ಇದು ಭಗವಂತನ ರಚನೆ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ನಿರ್ಣಯಃ ಸರ್ವಶಾಸ್ತ್ರಾಣಾಂ ಭಾರತಂ ಪರಿಚಕ್ಷತೇ | </span><br />
<span style="font-size: large; font-weight: bold;">ಭಾರತಂ ಸರ್ವವೇದಾಶ್ಚ ತುಲಾಮಾರೋಪಿತಾಃ ಪುರಾ || </span><br />
<span style="font-size: large; font-weight: bold;">ದೇವೈರ್ಬ್ರಹ್ಮಾದಿಭಿಃ ಸರ್ವೈಃ ಋಷಿಭಿಶ್ಚ ಸಮನ್ವಿತೈಃ | </span><br />
<span style="font-size: large; font-weight: bold;">ವ್ಯಾಸಸ್ಯೈವಾಜ್ಞಯಾ ತತ್ರ ತ್ವತ್ಯರಿಚ್ಯತ ಭಾರತಮ್ || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಂದರೆ ಸರ್ವ ಶಾಸ್ತ್ರಾರ್ಥಗಳಿಗು ಮಹಾಭಾರತವೇ ನಿರ್ಣಾಯಕ. ಹಿಂದೆ ಮಹಾಭಾರತ ಮತ್ತು ಸಕಲ ವೇದಗಳು, ಶ್ರೀವೇದವ್ಯಾಸರ ಆದೇಶದಂತೆಯೇ, ಬ್ರಹ್ಮಾದಿ ದೇವತೆಗಳಿಂದಲೂ, ಸಕಲ ಋಷಿಗಳಿಂದಲೂ, ಒಂದು ತಕ್ಕಡಿಯಲ್ಲಿ ಇರಿಸಿ ತೂಗಲ್ಪಟ್ಟವು; ಆಗ ಮಹಾಭಾರತವು ವೇದಾದಿ ಇತರ ಸಕಲ ಶಾಸ್ತ್ರಗಳನ್ನು ಮೀರಿಸಿತ್ತು !!</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಂತಹ ಮಹಾಭಾರತದ ಸಾರ- 700 ಶ್ಲೋಕಗಳನ್ನೊಳಗೊಂಡ ಭಗವದ್ಗೀತೆ ಮತ್ತು ಸಾವಿರ ನಾಮಗಳನ್ನೊಳಗೊಂಡ ವಿಷ್ಣುಸಹಸ್ರನಾಮ. ಮಹಾಭಾರತ ಮಹತ್ತಾದ ಅರ್ಥದ ಭಾರವಿರುವ ಗ್ರಂಥ. ಅದು ಮನೋವೈಜ್ಞಾನಿಕವಾಗಿ ನಮ್ಮ ಮನಸ್ಸಿಗೆ ತರಬೇತಿ ಕೊಡುವ ಗ್ರಂಥ. ಪ್ರತಿಯೊಬ್ಬ ಮನುಷ್ಯನ ಒಳಗೆ ನಡೆಯುವ ಜೀವನ್ಮೌಲ್ಯಗಳನ್ನು ಹೇಳುವ ಗ್ರಂಥ. ಇದು ನ್ಯಾಯ- ಅನ್ಯಾಯ, ಧರ್ಮ-ಅಧರ್ಮ, ಒಳ್ಳೆಯತನ-ಕೆಟ್ಟತನಗಳ ನಡುವೆ ನಡೆಯುವ ಹೋರಾಟವನ್ನು ತಿಳಿಸುವ ಗ್ರಂಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮಹಾಭಾರತದಲ್ಲಿ ಬರುವ ಪಾಂಡವರ ಏಳು ಪಾತ್ರಗಳು ಒಬ್ಬ ಮನುಷ್ಯನಲ್ಲಿರಬೇಕಾದ ಹದಿನೆಂಟು ಗುಣಗಳನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತವೆ. </span><br />
<span style="font-size: large;">೧. ಧರ್ಮರಾಜ - ಧರ್ಮ</span><br />
<span style="font-size: large;">೨. ಭೀಮಸೇನ - ಭಕ್ತಿ, ಜ್ಞಾನ, ವೈರಾಗ್ಯ, ಪ್ರಜ್ಞಾ, ಮೇಧಾ, ಧೃತಿ, ಸ್ಥಿತಿ, ಯೋಗ, ಪ್ರಾಣ ಮತ್ತು ಬಲ.</span><br />
<span style="font-size: large;">೩. ಅರ್ಜುನ - ಶ್ರವಣ, ಮನನ ಮತ್ತು ನಿದಿಧ್ಯಾಸನ</span><br />
<span style="font-size: large;">೪.೫. ನಕುಲ-ಸಹದೇವ - ಶೀಲ ಮತ್ತು ವಿನಯ</span><br />
<span style="font-size: large;">೬. ದ್ರೌಪದಿ - ವೇದವಿದ್ಯೆ</span><br />
<span style="font-size: large;">೭. ಶ್ರೀಕೃಷ್ಣ – ವೇದವೇದ್ಯ </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಹೀಗೆ ಮಹಾಭಾರತದ ಪ್ರತಿಯೊಂದು ಶ್ಲೋಕ, ಪ್ರತಿಯೊಂದು ಪದ, ಪ್ರತಿಯೊಂದು ಅಕ್ಷರ ಎಲ್ಲಕ್ಕಿಂತ ಎತ್ತರದಲ್ಲಿರುವ ಹದಿನೆಂಟನೆಯವನಾದ ಭಗವಂತನನ್ನು ಹೇಳುತ್ತದೆ. ಭಾರತದಲ್ಲಿ ಒಂದು ಲಕ್ಷ ಶ್ಲೋಕಗಳಿವೆ. ಅಂದರೆ ಒಟ್ಟಿಗೆ 32 ಲಕ್ಷ ಅಕ್ಷರಗಳಿವೆ. ಪ್ರತಿಯೊಂದು ಅಕ್ಷರ ಭಗವಂತನ ನಾಮವಾಗಿದೆ. ಈ ರೀತಿ ಭಗವಂತನ ಗುಣಗಾನ ಮಾಡುವ ಪದಪುಂಜ ಮಹಾಭಾರತ. ಸಾಮಾನ್ಯ ಜನರಿಗೆ ಈ ಒಂದು ಲಕ್ಷ ಶ್ಲೋಕವನ್ನು ತಿಳಿಯಲು ಕಷ್ಟವಾಗಬಹುದು ಎಂದು, ಮಹಾಭಾರತದಿಂದ ಅಮೂಲ್ಯವಾದ ಎರಡು ರಸವನ್ನು ವೇದವ್ಯಾಸರು ನಮ್ಮ ಮುಂದೆ ಇರಿಸಿದ್ದಾರೆ. ಅದೇ ಭಗವದ್ಗೀತೆ ಮತ್ತು ವಿಷ್ಣುಸಹಸ್ರನಾಮ. </span><br />
<span style="font-size: large;">ವೇದಗಳಿಗೆ ಕನಿಷ್ಠ 3 ಅರ್ಥಗಳಿವೆ. ಮಹಾಭಾರತ ಶ್ಲೋಕಗಳಿಗೆ ಕನಿಷ್ಠ 10 ಅರ್ಥಗಳಿದ್ದರೆ, ವಿಷ್ಣು ಸಹಸ್ರನಾಮದ ಪ್ರತೀ ನಾಮಕ್ಕೆ ಕನಿಷ್ಠ ನೂರು ಅರ್ಥಗಳಿವೆ !! ಈ ಕಾರಣಕ್ಕಾಗಿಯೇ ಪ್ರಾಚೀನರು ಭಗವದ್ಗೀತೆ ಮತ್ತು ವಿಷ್ಣುಸಹಸ್ರನಾಮವನ್ನು ಅತ್ಯಮೂಲ್ಯ ಗ್ರಂಥವಾಗಿ ಪರಿಗಣಿಸಿದ್ದಾರೆ. ವೇದಗಳ ಸಾರವಾದ ಬ್ರಹತೀಸಹಸ್ರದಲ್ಲಿ ಒಂದು ಸಾವಿರ ಮಂತ್ರಗಳಿವೆ, ಹಾಗು ಈ ಒಂದು ಸಾವಿರ ಮಂತ್ರದಲ್ಲಿ 72 ,000 ಅಕ್ಷರಗಳಿವೆ. ಈ ಒಂದು ಸಾವಿರ ಮಂತ್ರಗಳ ಸಾರವನ್ನು ಒಂದು ಸಾವಿರ ನಾಮಗಳ ರೂಪದಲ್ಲಿ ವೇದವ್ಯಾಸರು ನಮಗೆ ಕರುಣಿಸಿದ್ದಾರೆ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮನುಷ್ಯನ ಆಯಸ್ಸು ನೂರು ವರ್ಷ. ಈ ನೂರು ವರ್ಷಗಳಲ್ಲಿ 36 ಸಾವಿರ ಹಗಲು ಮತ್ತು 36 ಸಾವಿರ ರಾತ್ರಿಗಳಿವೆ. ಮನುಷ್ಯ ದೇಹ 72 ಸಾವಿರ ನಾಡಿಗಳಿಂದಾಗಿದೆ. ಈ ನಾಡಿಗಳಲ್ಲಿ 36 ಸಾವಿರ ನಾಡಿಗಳು ಎಡ ಭಾಗದಲ್ಲೂ ಮತ್ತು 36 ಸಾವಿರ ನಾಡಿಗಳು ನಮ್ಮಬಲಭಾಗಲ್ಲೂ ಇರುತ್ತವೆ. ಈ ನಾಡಿಗಳಲ್ಲಿ ರಕ್ತ ಸಂಚಾರ ಸರಿಯಾಗಿ ಆದರೆ ಮನುಷ್ಯನಿಗೆ ಯಾವುದೇ ರೋಗ ಬರಲಾರದು. ಗಾಯತ್ರಿ ಜಪವನ್ನು ಸಾಮಾನ್ಯವಾಗಿ ಒಂದು ಸಾವಿರದಂತೆ ದಿನಕ್ಕೆ ಮೂರು ಬಾರಿ ಮಾಡುತ್ತೇವೆ. ಏಕೆಂದರೆ ಗಾಯತ್ರಿಯಲ್ಲಿ 24 ಅಕ್ಷರಗಳಿವೆ. ಒಮ್ಮೆಗೆ ಒಂದು ಸಾವಿರ ಜಪ ಅಂದರೆ 24 ಸಾವಿರ ಅಕ್ಷರ, ದಿನಕ್ಕೆ ಮೂರು ಬಾರಿ ಅಂದರೆ 72 ಸಾವಿರ ಅಕ್ಷರ. ಇದು ನಮ್ಮ ದೇಹದಲ್ಲಿರುವ ಒಟ್ಟು ನಾಡಿಗಳ ಸಂಖ್ಯೆಗೆ ಸಮ. ಇದಕ್ಕಿಂತ ಹೆಚ್ಚು ಬಾರಿ ಪಾರಾಯಣ ಮಾಡಿದರೆ ಹುಚ್ಚು ಹಿಡಿಯುವ ಸಾಧ್ಯತೆ ಇದೆ ! ವಿಷ್ಣುಸಹಸ್ರನಾಮವನ್ನು ಪಠಿಸುವುದರಿಂದ ನಾವು ಬ್ರಹತೀಸಹಸ್ರದ 72 ಸಾವಿರ ಅಕ್ಷರಗಳನ್ನು ಜಪಿಸಿದಂತಾಗುತ್ತದೆ. ಇದರಿಂದ ನಮ್ಮ 72 ಸಾವಿರ ನಾಡಿಗಳಲ್ಲಿ ಪೂರ್ಣಪ್ರಮಾಣದ ರಕ್ತ ಸಂಚಾರವಾಗುತ್ತದೆ. ಆದ್ದರಿಂದ ವಿಷ್ಣುಸಹಸ್ರನಾಮ ಭವರೋಗ ಪರಿಹಾರಕ. ಆದರೆ ಅರ್ಥ ತಿಳಿದು ಹೃದಯತುಂಬಿ ಭಕ್ತಿಯಿಂದ ಪಾರಾಯಣ ಮಾಡುವುದು ಮುಖ್ಯ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಂತಹ ಅಮೂಲ್ಯವಾದ ಭಗವಂತನ ನಾಮವನ್ನು ಯಾರು ಯಾವಾಗ ಹೇಗೆ ಪಠಿಸಬಹುದು ? ವಿಷ್ಣು ಸಹಸ್ರನಾಮ ವೇದವ್ಯಾಸರು ಮನುಷ್ಯನಿಗೆ ಕೊಟ್ಟ ಅಮೂಲ್ಯ ಕಾಣಿಕೆ. ಇದನ್ನು ಗಂಡು-ಹೆಣ್ಣು , ಜಾತಿ-ಮತದ ಭೇದವಿಲ್ಲದೆ, ಎಲ್ಲರೂ ಎಲ್ಲ ಕಾಲದಲ್ಲೂ ಪಠಿಸಬಹುದು. ಬೆಳಿಗ್ಗೆ ಸ್ನಾನದ ಮೊದಲು, ಸ್ನಾನದ ನಂತರ, ಸಂಜೆ, ರಾತ್ರಿ ಯಾವಾಗ ಬೇಕಾದರೂ ಪಠಿಸಬಹುದು. ಅಲ್ಪಪ್ರಾಣ-ಮಹಾಪ್ರಾಣವನ್ನು ಸ್ಪಷ್ಟವಾಗಿ, ಗೌರವಪೂರ್ವಕವಾಗಿ, ನಂಬಿಕೆಯಿಂದ, ಪರಿಶುದ್ಧ ಮನಸ್ಸಿನಿಂದ ಪಠಿಸುವುದು ಅತ್ಯಗತ್ಯ. ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ನಮಗೆ ತಿಳಿಯದೆ ಆಗುವ ಉಚ್ಛಾರ ದೋಷಕ್ಕೆ ಕ್ಷಮೆ ಇದೆ. ಸರ್ವಶಬ್ದ ವಾಚ್ಯನಾದ ಭಗವಂತ ನಾವು ತಿಳಿಯದೆ ಮಾಡಿದ ತಪ್ಪನ್ನು ಕ್ಷಮಿಸುತ್ತಾನೆ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಬನ್ನಿ...ಇಂತಹ ಅಮೂಲ್ಯ ಕೃತಿಯ ಅರ್ಥ ವಿಶ್ಲೇಷಣೆಯನ್ನು ಸಾಧ್ಯವಾದಷ್ಟು ಮಟ್ಟಿಗೆ ತೆರೆದು ನೋಡೋಣ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಶ್ರೀ ವೈಶಂಪಾಯನ ಉವಾಚ </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಶ್ರುತ್ವಾ ಧರ್ಮಾನಶೇಷೇಣ ಪಾವನಾನಿ ಚ ಸರ್ವಶಃ | </span><br />
<span style="font-size: large; font-weight: bold;">ಯುಧಿಷ್ಠಿರಃ ಶಾಂತನವಂ ಪುನರೇವಾಭ್ಯಭ್ಯಾಷತ || 1 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವೈಶಂಪಾಯನು ನುಡಿದನು: ಪಾಪಗಳನ್ನು ಕಳೆದು ಪರಿಶುದ್ಧವಾಗುವ ಎಲ್ಲ ಧರ್ಮಗಳ ಬಗ್ಗೆ ಸಮಗ್ರವಾಗಿ ಭೀಷ್ಮಾಚಾರ್ಯರಿಂದ ಕೇಳಿ ತಿಳಿದ ನಂತರ, ಯುಧಿಷ್ಠಿರ ಭೀಷ್ಮಾಚಾರ್ಯರಲ್ಲಿ ಈ ರೀತಿ ಪ್ರಶ್ನೆ ಹಾಕುತ್ತಾನೆ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಶ್ರೀ ಯುಧಿಷ್ಠಿರ ಉವಾಚ </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಕಿಮೇಕಂ ದೈವತಂ ಲೋಕೇ ಕಿಂ ವಾಪ್ಯೇಕಂ ಪರಾಯಣಂ | </span><br />
<span style="font-size: large; font-weight: bold;">ಸ್ತುವಂತಃ ಕಂ ಕಮರ್ಚಂತಃ ಪ್ರಾಪ್ನುಯುರ್ಮಾನವಾಃ ಶುಭಮ್ || 2 || </span><br />
<span style="font-size: large; font-weight: bold;">ಕೋ ಧರ್ಮಃ ಸರ್ವಧರ್ಮಾಣಾಂ ಭವತಃ ಪರಮೋ ಮತಃ | </span><br />
<span style="font-size: large; font-weight: bold;">ಕಿಂ ಜಪನ್ಮುಚ್ಯತೇ ಜಂತುರ್ಜನ್ಮಸಂಸಾರಬಂಧನಾತ್ || 3 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎಲ್ಲ ಶಾಸ್ತ್ರಗಳು ಸಾರುವ ಹಿರಿಯ ದೇವತೆ ಯಾರು? ಒಬ್ಬನೇ ಒಬ್ಬ ಕೊನೆಯ ಆಸರೆ ಯಾರು? ಯಾರನ್ನು ಹಾಡಿ ಹೊಗಳುತ್ತ, ಆರಾಧಿಸುವುದರಿಂದ ಮಾನವನಿಗೆ ಒಳಿತು ? ಯಾವುದು ಎಲ್ಲ ಧರ್ಮಗಳಿಗೂ ಮಿಗಿಲಾದ ಧರ್ಮ ಎಂದು ನಿಮ್ಮ ಅಭಿಮತ ? ಯಾವುದನ್ನು ಜಪಿಸುವುದರಿಂದ ಮಾನವ ಹುಟ್ಟಿನಿಂದ ಹಾಗು ಸಂಸಾರ ಬಂಧದಿಂದ ಮುಕ್ತಿ ಪಡೆಯುತ್ತಾನೆ ? </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಶ್ರೀ ಭೀಷ್ಮ ಉವಾಚ </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಜಗತ್ಪ್ರಭುಂ ದೇವದೇವಮನಂತಂ ಪುರುಷೋತ್ತಮಮ್ | </span><br />
<span style="font-size: large; font-weight: bold;">ಸ್ತುವನ್ನಾಮಸಹಸ್ರೇಣ ಪುರುಷಃ ಸತತೋತ್ಥಿತಃ || 4 || </span><br />
<span style="font-size: large; font-weight: bold;">ತಮೇವ ಚಾರ್ಚಯನ್ನಿತ್ಯಂ ಭಕ್ತ್ಯಾ ಪುರುಷಮವ್ಯಯಮ್ | </span><br />
<span style="font-size: large; font-weight: bold;">ಧ್ಯಾಯನ್ ಸ್ತುವನ್ನಮಸ್ಯಂಶ್ಚ ಯಜಮಾನಸ್ತಮೇವ ಚ || 5 || </span><br />
<span style="font-size: large; font-weight: bold;">ಅನಾದಿ ನಿಧನಂ ವಿಷ್ಣುಂ ಸರ್ವಲೋಕಮಹೇಶ್ವರಮ್ | </span><br />
<span style="font-size: large; font-weight: bold;">ಲೋಕಾಧ್ಯಕ್ಷಂ ಸ್ತುವನ್ನಿತ್ಯಂ ಸರ್ವದುಃಖಾತಿಗೋ ಭವೇತ್ || 6 || </span><br />
<span style="font-size: large; font-weight: bold;">ಬ್ರಹ್ಮಣ್ಯಂ ಸರ್ವಧರ್ಮಜ್ಞಂ ಲೋಕಾನಾಂ ಕೀರ್ತಿವರ್ಧನಮ್ | </span><br />
<span style="font-size: large; font-weight: bold;">ಲೋಕನಾಥಂ ಮಹದ್ಭೂತಂ ಸರ್ವಭೂತಭವೋಧ್ಭವಮ್ || 7 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎಂದೂ ಎಡವದೇ ಎಚ್ಚರದಿಂದಿರುವ ಸಾಧಕ, ಜಗದ ಒಡೆಯನನ್ನು, ದೇವತೆಗಳಿಗೂ ಹಿರಿಯನಾದ ಹಿರಿದೈವವನ್ನು, ಆತನ ಸಾವಿರನಾಮಗಳಿಂದ ಸ್ತುತಿಸುತ್ತಾ; ಅಳಿವಿರದ ಆ ಪರಮಪುರುಷನನ್ನೇ ಅನುಗಾಲ ಭಕ್ತಿಯಿಂದ ಪೂಜಿಸುತ್ತ; ಅವನನ್ನೇ ಮನದಲ್ಲಿ ನೆನೆಯುತ್ತ, ಸದಾ ಸ್ತುತಿಸುತ್ತ, ತಲೆಬಾಗಿ ಆರಾಧಿಸುತ್ತಾ; ತುದಿ-ಮೊದಲು ಇರದವನನ್ನು, ಎಲ್ಲೆಡೆ ತುಂಬಿರುವವನನ್ನು. ಎಲ್ಲ ಲೋಕಗಳ ಹಿರಿಯ ಒಡೆಯರಿಗೂ ಒಡೆಯನಾದವನನ್ನು, ಮೇಲೆ ನಿಂತು ಎಲ್ಲವನ್ನು ಕಾಣುತ್ತಿರುವವನನ್ನು; ತಿಳಿದವರು ಮೆಚ್ಚುವವನನ್ನು, ಎಲ್ಲ ಧರ್ಮಗಳ ಬಲ್ಲವನನ್ನು, ಜೀವಗಳಿಗೆ ಜಸದ ಏರು ತೋರುವವನನ್ನು; ಜೀವ ಜಾತದ ಒಡೆಯನನ್ನು, ಎಲ್ಲ ಜೀವಗಳಿಗೂ ಬಾಳನಿತ್ತವನನ್ನು, ಹಿರಿಯ ತತ್ವವಾದ ನಾರಾಯಣನನ್ನು ಆರಾಧಿಸಬೇಕು. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಏಷ ಮೇ ಸರ್ವಧರ್ಮಾಣಾಂ ಧರ್ಮೋಧಿಕತಮೋ ಮತಃ | </span><br />
<span style="font-size: large; font-weight: bold;">ಯದ್ಭಕ್ತ್ಯಾ ಪುಂಡರೀಕಾಕ್ಷಂ ಸ್ತವೈರರ್ಚೇನ್ನರಃ ಸದಾ || 8 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನನ್ನು ಅವನ ಗುಣದ ಅನುಸಂಧಾನದ ಮೂಲಕ ಸ್ತುತಿಸುವುದೇ ಧರ್ಮದಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದ ಧರ್ಮ. ಸ್ತೋತ್ರಗಳಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದ ಸ್ತೋತ್ರ ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ಭಗವಂತನ ಸ್ತೋತ್ರವನ್ನು ಶ್ರದ್ಧೆ-ಭಕ್ತಿಯಿಂದ, ವಿಶ್ವಾಸ-ನಂಬಿಕೆಯಿಂದ ಸ್ತುತಿಸುವುದು ಎಲ್ಲಾ ಧರ್ಮಗಳಿಗಿಂತ ಮಹತ್ತಾದ ಧರ್ಮ. ನಮ್ಮ ನಂಬಿಕೆ ಎಂತದ್ದೋ, ನಮ್ಮ ವ್ಯಕ್ತಿತ್ವ ಎಂತದ್ದೋ, ನಾವು ಪಡೆಯುವ ಫಲ ಅಂತದ್ದು. ನಂಬಿಕೆಯನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳದಿದ್ದರೆ ಉಪಯೋಗವಿಲ್ಲ. ತಿಳಿಯದೇ ನಂಬದೇ ಪೂಜಿಸಿ ಉಪಯೋಗವಿಲ್ಲ. ಗೌರವಪೂರ್ವಕವಾಗಿ, ನಂಬಿಕೆಯಿಂದ, ಸ್ತೋತ್ರಗಳಿಂದ ಹಾಡಿ ಕೊಂಡಾಡಿ ಪೂಜಿಸುವುದು ಶ್ರೇಷ್ಠವಾದ ಧರ್ಮ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಪರಮಂ ಯೋ ಮಹತ್ತೇಜಃ ಪರಮಂ ಯೋ ಮಹತ್ತಪಃ | </span><br />
<span style="font-size: large; font-weight: bold;">ಪರಮಂ ಯೋ ಮಹದ್ಬ್ರಹ್ಮ ಪರಮಂ ಯಃ ಪರಾಯಣಮ್ || 9 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಬೆಳಕುಗಳಿಗೆ ಬೆಳಕು ನೀಡುವ ಸ್ವರೂಪ, ಎಲ್ಲರ ಚಿಂತನೆಯ ಕೊನೆಯ ಗುರಿ, ಎಲ್ಲ ಜ್ಞಾನದ ಗಮ್ಯ ಆ ಭಗವಂತ. ಇಲ್ಲಿ ಭಗವಂತನನ್ನು 'ಪರಮ ಮಹಾ ಬ್ರಹ್ಮ' ಎನ್ನುತ್ತಾರೆ. ಇಲ್ಲಿ ಬ್ರಹ್ಮ ಎಂದರೆ ಜೀವರು; ಪರಬ್ರಹ್ಮ ಎಂದರೆ ಮುಕ್ತರಾದ ಜೀವರು; ಪರಮಬ್ರಹ್ಮ ಎಂದರೆ ಶ್ರೀತತ್ವ, ನಿತ್ಯ ಮುಕ್ತಳಾದ ಶ್ರೀಲಕ್ಷ್ಮಿ. ಪರಮ ಮಹಾ ಬ್ರಹ್ಮ ಎಂದರೆ ನಾರಾಯಣ. ಭಗವಂತ ಪರಾಯಣರಿಗೂ ಕೂಡಾ ಪರಮ. ಇಲ್ಲಿ ಪರಾಯಣರು ಎಂದರೆ ನಮಗೆ ಆಸರೆಯಾಗಿರುವ ತತ್ವಾಭಿಮಾನಿ ದೇವತೆಗಳು. ಭಗವಂತ ಸರ್ವ ದೇವತೆಗಳ ಒಡೆಯ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಪವಿತ್ರಾಣಾಂ ಪವಿತ್ರಂ ಯೋ ಮಂಗಲಾನಾಂ ಚ ಮಂಗಲಮ್ | </span><br />
<span style="font-size: large; font-weight: bold;">ದೈವತಂ ದೇವತಾನಾಂ ಚ ಭೂತಾನಾಂ ಯೋವ್ಯಯಃ ಪಿತಾ || 10 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪವಿತ್ರ ಎಂದರೆ ಪಾವನಗೊಳಿಸುವಂತದ್ದು. ನಾವು ನಿರ್ಮಲವಾಗಬೇಕಾದರೆ, ಆ ಪರಮ ಪವಿತ್ರನಾದ ಭಗವಂತನಲ್ಲಿ ಶರಣಾಗಬೇಕು. ಆತ ಪಾವನಗಳಿಗೆ ಪಾವನನಾದವನು; ಒಳಿತುಗಳಿಗೆ ಒಳಿತಾದವನು; ದೇವತೆಗಳಿಗೂ ಹಿರಿ ದೈವ, ಜೀವರಿಗೆ ಅಳಿವಿರದ ಅಪ್ಪ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಯತಃ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಭವಂತ್ಯಾದಿಯುಗಾಗಮೇ | </span><br />
<span style="font-size: large; font-weight: bold;">ಯಸ್ಮಿಂಶ್ಚ ಪ್ರಲಯಂ ಯಾಂತಿ ಪುನರೇವ ಯುಗಕ್ಷಯೇ || 11 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸೃಷ್ಟಿ ಕಾಲದಲ್ಲಿ ಭಗವಂತನಿಂದ ಈ ಕಾಣುವ ಸೃಷ್ಟಿ ನಿರ್ಮಾಣವಾಗುತ್ತದೆ. ಎಲ್ಲ ಜೀವಗಳು ಹುಟ್ಟಿ ಬರುತ್ತವೆ, ಪ್ರಳಯಕಾಲದಲ್ಲಿ ಕಾಣುವ ರೂಪ ಕಳೆದುಕೊಂಡು ಸೂಕ್ಷ್ಮ ರೂಪದಲ್ಲಿ ಆ ಭಗವಂತನನ್ನು ಹೋಗಿ ಸೇರುತ್ತವೆ. ಪ್ರತಿಯೊಂದು ಕ್ರಿಯೆ ವ್ಯವಸ್ಥಿತವಾಗಿ, ಗಣಿತಬದ್ಧವಾಗಿ ನಡೆಯುತ್ತದೆ. ಇಲ್ಲಿ ಯಾವುದೂ ಆಕಸ್ಮಿಕವಲ್ಲ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ತಸ್ಯ ಲೋಕಪ್ರಧಾನಸ್ಯ ಜಗನ್ನಾಥಸ್ಯ ಭೂಪತೇ | </span><br />
<span style="font-size: large; font-weight: bold;">ವಿಷ್ಣೋರ್ನಾಮಸಹಸ್ರಂ ಮೇ ಶ್ರುಣು ಪಾಪಭಯಾಪಹಮ್ || 12 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ನಮ್ಮ ಪಾಪ ಭಯವನ್ನು ತೊಡೆದು ಹಾಕುತ್ತಾನೆ. ತಪ್ಪು ಮಾಡಿದಾಗ ತಿದ್ದಿ ಉದ್ಧಾರ ಮಾಡುತ್ತಾನೆ. "ಓ ಭೂಪತಿ , ಎಲ್ಲ ಶಾಸ್ತ್ರಗಳ ಮುಖ್ಯ ವಾಚ್ಯನಾದ ಜಗದೊಡೆಯನಾದ ಇಂತಹ ವಿಷ್ಣುವಿನ, ಸಾವಿರ ನಾಮಗಳನ್ನು ಆಲಿಸು". </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಯಾನಿ ನಾಮಾನಿ ಗೌಣಾನಿ ವಿಖ್ಯಾತಾನಿ ಮಹಾತ್ಮನಃ | </span><br />
<span style="font-size: large; font-weight: bold;">ಋಷಿಭಿಃ ಪರಿಗೀತಾನಿ ತಾನಿ ವಕ್ಷ್ಯಾಮಿ ಭೂತಯೇ || 13 || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">"ಪ್ರಾಚೀನ ಋಷಿ-ಮುನಿಗಳು, ಮಹಾತ್ಮರು, ನಿರಂತರ ಉಪಾಸನೆ ಮಾಡಿಕೊಂಡು ಬಂದಿರುವ ಆ ಪರಮಾತ್ಮನ ಗುಣವನ್ನು ಸಾರುವ, ಹೆಸರಾಂತ ಸಾವಿರ ನಾಮಗಳನ್ನು ಹೇಳುತ್ತೇನೆ" ಎಂದು ಭೀಷ್ಮಾಚಾರ್ಯರು ವಿಷ್ಣು ಸಹಸ್ರನಾಮವನ್ನು, ಶ್ರೀಕೃಷ್ಣನ ಸಮ್ಮುಖದಲ್ಲಿ ಧರ್ಮರಾಯನಿಗೆ ಉಪದೇಶ ಮಾಡುತ್ತಾರೆ. ಭಗವಂತನ ನಾಮವನ್ನು ಸ್ತ್ರೀ-ಪುರುಷ-ನಪುಂಸಕ ಲಿಂಗಗಳಲ್ಲಿ ಕಾಣಬಹುದು. ಸ್ತ್ರೀ-ಪುರುಷರಲ್ಲಿರುವ ಸರ್ವ ಗುಣಗಳಿಂದ ಪೂರ್ಣನಾದ ಭಗವಂತನಲ್ಲಿ ಯಾವುದೇ ರೀತಿಯ ಸ್ತ್ರೀ-ಪುರುಷ ಗುಣದೋಷಗಳಿಲ್ಲ. ಈ ರೀತಿ ಲಿಂಗ ಸಮನ್ವಯ ಭಗವಂತನಲ್ಲಿ ಮಾತ್ರ ಸಾಧ್ಯ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಾಮಾನ್ಯವಾಗಿ ಯಾವುದೇ ಪೂಜೆ-ಕರ್ಮವನ್ನು ಮಾಡುವಾಗ ವಿಘ್ನನಿವಾರಕನಾದ ಗಣಪತಿ ಪೂಜೆ ಮಾಡುವುದು ಸಂಪ್ರದಾಯ. ಅದಕ್ಕಾಗಿ ಗಣಪತಿ ಮಂಡಲ ಬರೆದು ಪೂಜಿಸಿ ನಂತರ ಇತರ ಕರ್ಮವನ್ನು ಮಾಡುತ್ತಾರೆ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ವಕ್ರತುಂಡ ಮಹಾಕಾಯ ಕೋಟಿ ಸೂರ್ಯ ಸಮಪ್ರಭ | </span><br />
<span style="font-size: large; font-weight: bold;">ನಿರ್ವಿಘ್ನಂ ಕುರು ಮೇ ದೇವ ಸರ್ವ ಕಾರ್ಯೇಷು ಸರ್ವದ || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">ಶುಕ್ಲಾಂಬರದರಂ ವಿಷ್ಣುಂ ಶಶಿವರ್ಣಂ ಚತುರ್ಭುಜಂ | </span><br />
<span style="font-size: large; font-weight: bold;">ಪ್ರಸನ್ನ ವದನಂ ಧ್ಯಾಯೇತ್ ಸರ್ವ ವಿಘ್ನೋಪ ಶಾಂತಯೇ || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಹೀಗೆ ವಿಘ್ನ ನಿವಾರಕ ಗಣಪತಿ ಸ್ತುತಿ ಮೊದಲಿಗೆ. ವಿಷ್ಣು ಸಹಸ್ರನಾಮ ಭಗವಂತನ 'ವಿಶ್ವಮ್' ಎನ್ನುವ ವಿಘ್ನನಿವಾರಕ 'ವಿಶ್ವಂಭರ' ರೂಪದ ನಾಮದಿಂದ ಪ್ರಾರಂಭವಾಗುತ್ತದೆ. ನಮ್ಮ ಜೀವನದಲ್ಲಿರುವ ಮೂರು ಅವಸ್ಥೆಗಳಲ್ಲಿ (ಎಚ್ಚರ-ಕನಸು-ನಿದ್ದೆ), ನಮ್ಮ ಎಚ್ಚರವನ್ನು ನಿಯಂತ್ರಿಸುವ ಭಗವಂತನ ರೂಪ 'ವಿಶ್ವ' ನಾಮಕ ರೂಪ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಬನ್ನಿ, ವಿಘ್ನನಾಶಕ ವಿಶ್ವಂಭರನಾಗಿ, ನಮಗೆ ಎಚ್ಚರವನ್ನು ಕೊಟ್ಟು, ವಿಷ್ಣುಸಹಸ್ರನಾಮ ಚಿಂತನೆ ಮಾಡುವಂತೆ ಮಾಡು ಎಂದು ಆ ಭಗವಂತನಲ್ಲಿ ಪ್ರಾರ್ಥಿಸಿ, ಆತನ ನಾಮದಲ್ಲಿ ಅವನ ಗುಣದ ಅನುಸಂಧಾನ ಮಾಡೋಣ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large; font-weight: bold;">|| ಓಂ ನಮೋ ಭಗವತೇ ವಾಸುದೇವಾಯ || </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಓಂ ವಿಶ್ವಂ ವಿಷ್ಣುರ್ವಷಟ್ಕಾರೋ ಭೂತಭವ್ಯಭವತ್ಪ್ರಭುಃ |</b></span><br />
<span style="font-size: large;"><b>ಭೂತಕೃದ್ಭೂತಭೃದ್ಭಾವೋ ಭೂತಾತ್ಮಾ ಭೂತಭಾವನಃ ||1||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>1) ವಿಶ್ವಮ್</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವಿಷ್ಣು ಸಹಸ್ರನಾಮದ ಮೊದಲ ನಾಮ ವಿಶ್ವಂ. ಈ ಹಿಂದೆ ಹೇಳಿದಂತೆ ವಿಷ್ಣು
ಸಹಸ್ರನಾಮ ಸರ್ವ ವೇದಗಳ ಸಾರ. ಇಲ್ಲಿ 'ವಿ ' ಎಂದರೆ ಪಕ್ಷಿ ಅನ್ನುವ ಅರ್ಥವನ್ನೂ,
ಶ್ವ ಎಂದರೆ ಚಲಿಸುವವನು ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ . ಆದ್ದರಿಂದ ವೇದಗಳ
ಅಭಿಮಾನಿ ದೇವತೆಯಾದ ಗರುಡನನ್ನು ತನ್ನ ವಾಹನವಾಗಿರಿಸಿಕೊಂಡಿರುವ ಭಗವಂತ ವಿಶ್ವ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲೆ ಹೇಳಿದ ಅರ್ಥವಲ್ಲದೆ ಇನ್ನೂ ಹತ್ತು ಹಲವು ಅರ್ಥಗಳನ್ನು ವಿಶ್ವ ಅನ್ನುವ
ನಾಮದಲ್ಲಿ ನಾವು ನೋಡಬಹುದು. ಚತುರ್ಮುಖ ಬ್ರಹ್ಮನನ್ನು ವಿಶ್ವ ಎಂದು ಕರೆಯುತ್ತಾರೆ.
ಸೃಷ್ಟಿಕರ್ತನಾದ ಬ್ರಹ್ಮನನ್ನು ತನ್ನ ನಾಭಿಯಲ್ಲಿ ಧರಿಸಿರುವ ಭಗವಂತ, ಆತನ ಮೂಲಕ ಈ
ಸೃಷ್ಟಿಗೆ ಕಾರಣಕರ್ತನಾಗಿದ್ದಾನೆ . ಆದ್ದರಿಂದ ಆತ ವಿಶ್ವಂ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಆಂಜನೇಯ ರೂಪಿ ಮುಖ್ಯಪ್ರಾಣನನ್ನು ಕೂಡ ವಿಶ್ವ ಎಂದು ಕರೆಯುತ್ತಾರೆ. ನಮ್ಮ ದೇಹಕ್ಕೆ
ಚಲನೆಯನ್ನು ಕೊಡುವಂತಹ ಪ್ರಾಣಶಕ್ತಿಯಾದ ಮುಖ್ಯಪ್ರಾಣನಲ್ಲಿ ತುಂಬಿದ್ದು, ನಮ್ಮ
ದೇಹದಲ್ಲಿ ಬಿಂಬರೂಪದಲ್ಲಿ ಪ್ರವೇಶಿಸಿ (ವಿಶತಿ), ಅಂತರ್ಯಾಮಿಯಾಗಿ ದೇಹದ ಒಳಗೂ
ಹೊರಗೂ ತುಂಬಿರುವ ಪರಿಪೂರ್ಣ ಜ್ಞಾನಾನಂದಮಯನಾದ ಭಗವಂತ ವಿಶ್ವಂ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>2) ವಿಷ್ಣುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಾಮಾನ್ಯವಾಗಿ ವಿಷ್ಣು ಅನ್ನುವ ನಾಮ ಒಬ್ಬ ವ್ಯಕ್ತಿಗೆ ಸಂಬಂಧಿಸಿದ್ದು ಎಂದು
ತಿಳಿಯುವವರೇ ಹೆಚ್ಚು. ಆದರೆ ಹಿಂದೂ-ಮುಸ್ಲಿಂ-ಕ್ರೈಸ್ತ ಧರ್ಮದಲ್ಲಿ ದೇವರು
ಎನ್ನುವುದಕ್ಕೆ ಯಾವ ವಿಶ್ಲೇಷಣೆ ಇದೆಯೋ ಅದರ ಸಂಸ್ಕೃತ ಪದ ವಿಷ್ಣು. ವಿಷ್ಣು ಎಂದರೆ
ಸರ್ವಶಬ್ದವಾಚ್ಯನಾದ, ಸರ್ವಗತನಾದ ಭಗವಂತ (omnipotent and omnipresent) ಎಂದರ್ಥ.
ಇದು ಜಾತಿ ಧರ್ಮವನ್ನು ಮೀರಿ ಎಲ್ಲರೂ ಒಪ್ಪುವಂತಹ ಅರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇನ್ನು ಈ ಪದವನ್ನು ಒಡೆದು ನೋಡಿದರೆ ವಿ-ಷ-ಣು ಆಗುತ್ತದೆ. ವಿಷಣು
ಎಂದರೆ-ವಿಶಿಷ್ಟವಾದ ಜ್ಞಾನ (ವಿ) ಕೊಡುವವನು. ಒಳಗೆ ಇದ್ದು, ಸಂಸಾರ ವಿಷವನ್ನು
ಪರಿಹರಿಸಿ, ನಮ್ಮ ಕ್ರಿಯೆಯನ್ನು ನಿಯಂತ್ರಿಸುವ ಪರಿಪೂರ್ಣವಾದ (ಷ) ಪ್ರಾಣಶಕ್ತಿ .
ಎಲ್ಲರನ್ನು ರಕ್ಷಿಸುವ ಬಲ ಇರುವ (ಣ) ಸರ್ವಶಕ್ತ ಭಗವಂತ ವಿಷ್ಣು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>3) ವಷಟ್ಕಾರಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನನ್ನು ವಷಟ್ಕಾರ ಎಂದು ಕರೆಯುತ್ತಾರೆ ಎನ್ನುವ ವಿಷಯ ಹೆಚ್ಚಿನವರಿಗೆ
ತಿಳಿದಿಲ್ಲ. ಹಿಂದಿನ ಕಾಲದಲ್ಲಿ ವೈದಿಕ ಸಂಪ್ರದಾಯವಿರುವ ಪ್ರತಿಯೊಂದು ಮನೆಗಳಲ್ಲಿ
ಅಗ್ನಿಹೋತ್ರ ಮಾಡುವುದು ನಿತ್ಯ ಕರ್ಮವಾಗಿತ್ತು. ಅಗ್ನಿಹೋತ್ರದಲ್ಲಿ ಭಗವಂತನಿಗೆ ಐದು
ಮಂತ್ರಗಳಿಂದ (ಯಜ್ಞ ನಾಮಕ , ಯಜ್ಞ ಪುರುಷ , ಯಜ್ಞೇಶ್ವರ , ಯಜ್ಞ ಭಾವನ , ಯಜ್ಞ
ಭೋಕ್ತ ) ಆಹುತಿಯನ್ನು ಕೊಡುತ್ತಿದ್ದರು. ಈ ಮಂತ್ರದಲ್ಲಿ ಬರುವ ಐದನೇ ಹೆಸರು ಭಗವಂತನ
ವಷಟ್ಕಾರ ಅನ್ನುವ ಹೆಸರು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಏಕೆ ಅವನು ವಷಟ್ಕಾರ? ತಾನು ಇಚ್ಚಿಸಿದಂತೆ ಜಗತ್ತನ್ನು ಸೃಷ್ಟಿ ಮಾಡಿ ಈ ಕೆಳಗಿನ ಆರು ಮುಖದಲ್ಲಿ ಜಗತ್ತಿನಾದ್ಯಂತ ತುಂಬಿರುವವನು ವಷಟ್ಕಾರ.</span><br />
<span style="font-size: large;">೧. ಜ್ಞಾನ- ಒಂದು ವಸ್ತುವನ್ನು ಸೃಷ್ಟಿ ಮಾಡುವ ಸರ್ವಜ್ಞ ಜ್ಞಾನಶಕ್ತಿ ಇರುವವನು.</span><br />
<span style="font-size: large;">೨. ಶಕ್ತಿ- ಕರ್ತೃತ್ವ ಶಕ್ತಿ ಉಳ್ಳವನು.</span><br />
<span style="font-size: large;">೩. ಬಲ-ರಕ್ಷಣೆ ಮಾಡುವ ತಾಕತ್ತು ( ಧಾರಣ ಶಕ್ತಿ ) ಇರುವವನು</span><br />
<span style="font-size: large;">೪. ಐಶ್ವರ್ಯ- ಒಡೆತನ</span><br />
<span style="font-size: large;">೫. ವೀರ್ಯ- ಪರಾಕ್ರಮ-ದುಷ್ಟ ಶಕ್ತಿಯನ್ನು ಸಂಹಾರ ಮಾಡುವ ಶಕ್ತಿ ಉಳ್ಳವನು</span><br />
<span style="font-size: large;">೬. ತೇಜಸ್ಸು - ಜಗತ್ತನ್ನು ಬೆಳಗಿಸುವ ಬೆಳಕು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ಮೇಲಿನ ಆರು ಗುಣಗಳಿಂದ ಜಗತ್ತಿನ ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಸಂಹಾರಗಳಿಗೆ ಕಾರಣನಾದ ಪರಬ್ರಹ್ಮ -ವಷಟ್ಕಾರ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>4) ಭೂತಭವ್ಯಭವತ್ಪ್ರಭುಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಎಲ್ಲಾ ಕಾಲದಲ್ಲೂ ಈ ಲೋಕವನ್ನು ರಕ್ಷಿಸುತ್ತಿರುತ್ತಾನೆ. ಹಿಂದೆ ಅನಂತವಾಗಿ
ಇದ್ದದ್ದು (ಭೂತಕಾಲದಲ್ಲಿ), ಮುಂದೆ ಬರುವ ಅನಂತ ಭವಿಷ್ಯತ್ ಕಾಲ ಹಾಗೂ ವರ್ತಮಾನ
ಕಾಲದಲ್ಲಿ ಈ ಲೋಕವನ್ನು ರಕ್ಷಿಸುವವನು. ಈ ನಾಮವನ್ನು ನಾವು ಒಡೆದು ನೋಡಿದಾಗ,
ಭೂತ+ಭವಿ+ಭವಂತಿ+ಪ್ರಭು ಎನ್ನುವ ನಾಲ್ಕು ಪದಗಳನ್ನು ನೋಡಬಹುದು. ಭೂತಿಯನ್ನು
ಪಡೆದವರು ಭೂತಗಳು. ಅಂದರೆ ಮುಕ್ತಿಗೆ ಯೋಗ್ಯರಾದ ಸಾತ್ವಿಕರು, ಭವಿಗಳು ಎಂದರೆ
ಸಂಸಾರಿಗಳು ಅಥವಾ ರಾಜಸರು, ಭವಂತಿ ಎಂದರೆ ಜೀವನದಲ್ಲಿ ಎತ್ತರಕ್ಕೆ ಏರದ ತಾಮಸರು.
ಆದ್ದರಿಂದ ಭೂತಭವ್ಯಭವತ್ಪ್ರಭುಃ ಎಂದರೆ ಸಾತ್ವಿಕರಿಗೂ , ರಾಜಸರಿಗೂ ಹಾಗೂ ತಾಮಸರಿಗೂ
ಪ್ರಭು ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ರೀತಿ ಹಿಂದೆ ಇದ್ದವನು, ಈಗಲೂ ಇರುವವನು, ಮುಂದೆ ಎಂದೆಂದೂ ಎಲ್ಲರ ಪ್ರಭುವಾಗಿ ಸರ್ವ ಜೀವ ರಕ್ಷಕನಾಗಿರುವ ಭಗವಂತ ಭೂತಭವ್ಯಭವತ್ಪ್ರಭುಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>5) ಭೂತಕೃತ್ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಂಸ್ಕೃತದಲ್ಲಿ ಕೃತ್ ಅನ್ನುವ ಪದಕ್ಕೆ ಎರಡು ಅರ್ಥವಿದೆ.</span><br />
<span style="font-size: large;">೧. ಸೃಷ್ಟಿ</span><br />
<span style="font-size: large;">೨. ಸಂಹಾರ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅದೇ ರೀತಿ ಭೂತಗಳಲ್ಲಿ ಎರಡು ವಿಧ</span><br />
<span style="font-size: large;">೧. ಅಚೇತನ ಭೂತ ಅಂದರೆ ಪಂಚಭೂತಗಳು (ಮಣ್ಣು ,ಬೆಂಕಿ, ನೀರು, ಗಾಳಿ ಮತ್ತು ಆಕಾಶ) </span><br />
<span style="font-size: large;">೨. ಚೇತನ ಭೂತ ಅಂದರೆ ಪಂಚಭೂತಗಳಿಂದ ಆದ ಜೀವಗಳು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭೂತಕೃತ್ (ಸೃಷ್ಟಿ) ಅಂದರೆ ಪಂಚಭೂತಗಳ ಸೃಷ್ಟಿಕರ್ತ, ಪಂಚಭೂತಾತ್ಮಕವಾದ ಬ್ರಹ್ಮಾಂಡದ
ಸೃಷ್ಟಿಕರ್ತ. ಬ್ರಹ್ಮಾಂಡದಲ್ಲಿ ಪಂಚಭೂತಗಳಿಂದಾದ ಪಿಂಡಾಂಡ ಸೃಷ್ಟಿ ಮಾಡಿದವ ,
ಪಿಂಡಾಂಡದಲ್ಲಿ ಜೀವವನ್ನು ಇರಿಸಿ ದೇಹ ಸೃಷ್ಟಿ ಮಾಡಿದವ, ಮತ್ತು ಸಾಧನೆ ಮೂಲಕ ಜೀವರಿಗೆ
ಮುಕ್ತಿಯನ್ನು ಕರುಣಿಸುವವ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭೂತಕೃತ್ (ಸಂಹಾರ) ಅಂದರೆ ದೇಹ ನಾಶದ ಮೂಲಕ ಜೀವರನ್ನು ನಾಶ ಮಾಡುವವ, ಅಭಿವೃದ್ಧಿ
ಹೊಂದದ ತಾಮಸ ಜೀವರನ್ನು ನಾಶ ಮಾಡುವವ, ಪಂಚಭೂತಾತ್ಮಕವಾದ ಶರೀರ ನಾಶ ಮಾಡುವವ,
ಪಂಚಭೂತಾತ್ಮಕವಾದ ಬ್ರಹ್ಮಾಂಡ ನಾಶ ಮಾಡಿದವ , ಪ್ರಳಯ ಕಾಲದಲ್ಲಿ ಪಂಚಭೂತಗಳನ್ನೂ ನಾಶ
ಮಾಡುವವ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>6) ಭೂತಭೃತ್</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಲಯದಲ್ಲಿ ಪಂಚಭೂತಗಳ ಧಾರಣೆ ಮಾಡುವವ,ಪಂಚಭೂತಾತ್ಮಕವಾದ ಬ್ರಹ್ಮಾಂಡ
ಧಾರಣೆ ಮಾಡುವವ, ಪಂಚಭೂತಗಳಿಂದಾದ ಪಿಂಡಾಂಡ ಧಾರಣೆ ಮಾಡುವವ, ಪಿಂಡಾಂಡದಲ್ಲಿರುವ
ಜೀವವನ್ನು ಧಾರಣೆ ಮಾಡುವವ ಮತ್ತು ಮುಕ್ತಿಯನ್ನು ಪಡೆದ ಜೀವವನ್ನು ಧಾರಣೆ ಮಾಡುವವ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>7) ಭಾವಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಲಯ ಇದು ಭಗವಂತನ ಗುಣ. ಆತ ಸಚ್ಚಿದಾನ೦ದ. ಹುಟ್ಟು-ಸಾವು
ನೈಸರ್ಗಿಕ ಕ್ರಿಯೆ. ಸಾವು ಹುಟ್ಟಿನ ಮೂಲ, ಹುಟ್ಟು ಸಾವಿನ ಮೂಲ. ಭಗವಂತ ಎಂದೆಂದಿಗೂ
ಶಾಶ್ವತವಾಗಿ ಇರುವವನು. ಭಾವ ಅಂದರೆ ಸಚ್ಚಿದಾನ೦ದ ಸ್ವರೂಪ. <i> </i></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>8) ಭೂತಾತ್ಮಾ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪಂಚಭೂತಗಳಲ್ಲಿ ವ್ಯಾಪಿಸಿದವ, ಬ್ರಹ್ಮಾಂಡದಲ್ಲಿ ವ್ಯಾಪಿಸಿದವ, ಪಿಂಡಾಂಡದಲ್ಲಿ
ತುಂಬಿರುವವ,ಎಲ್ಲಾ ಜೀವದಲ್ಲಿ ಅಂತರ್ಯಾಮಿ ಆಗಿ ತುಂಬಿರುವವ. ಭೂತಿಯನ್ನು( ಉನ್ನತಿ)
ಹೊಂದಿದ ಜೀವಿಗಳಿಗೆ ಮುಕ್ತಿಯನ್ನು ಕರುಣಿಸುವ ಭಗವಂತ ಭೂತಾತ್ಮ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>9) ಭೂತಭಾವನಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಸಂಹಾರಗಳಿಗೆ ಕಾರಣವಾದವ, ಜೀವಿಗಳಿಗೆ ಸುಖ-ದುಃಖ ಕೊಡುವವ-ಭೂತಭಾವನಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಪೂತಾತ್ಮಾ ಪರಮಾತ್ಮಾ ಚ ಮುಕ್ತಾನಾಂ ಪರಮಾ ಗತಿಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಅವ್ಯಯಃ ಪುರುಷಃ ಸಾಕ್ಷೀ ಕ್ಷೇತ್ರಜ್ಞೋ</b><b>s</b><b>ಕ್ಷರ ಏವ ಚ</b><b> || 2 ||</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>10) ಪೂತಾತ್ಮಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ದ್ವೇಷಗಳ, ತ್ರಿಗುಣಗಳ ಸ್ಪರ್ಶವಿಲ್ಲದ ಪವಿತ್ರ ಸ್ವರೂಪನಾದ ಭಗವಂತ ಪೂತಾತ್ಮಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>11) ಪರಮಾತ್ಮಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಆತ್ಮ ಅಂದರೆ - ದೇಹ? ಅಲ್ಲ ! ಭಾವನೆಗಳ ಗೂಡಾದ ಮನಸ್ಸು? ಅದೂ ಅಲ್ಲ !! ಏಕೆಂದರೆ
ಮನಸ್ಸಿನಿಂದ ಯೋಚಿಸುವುದರಿಂದ ಮನಸ್ಸನ್ನು ನಿಯಂತ್ರಿಸುವವ ಯಾರು? ಅದೇ ಜೀವ. ಆದರೆ ಈ
ಜೀವವನ್ನು ನಿಯಂತ್ರಿಸುವ ಶಕ್ತಿ ಯಾವುದು? ಆತನೇ-ಪರಮಾತ್ಮ. ಎಲ್ಲಾ ಆತ್ಮಗಳಿಗೂ
ಪರಮವಾದ ಆತ್ಮ, ಬ್ರಹ್ಮಾದಿ ಸಕಲ ಚೇತನಗಳಿಗೂ ಹಿರಿಯನಾದ ಸ್ವಾಮಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>12) ಮುಕ್ತಾನಾಂ ಪರಮಾ ಗತಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಚತುರ್ಮುಖನ ಆಯಸ್ಸು ನೂರು ಕಲ್ಪ. ಒಂದು ಕಲ್ಪ (kalpa) ಅಂದರೆ 31,104 ಸಾವಿರ ಕೋಟಿ
ವರ್ಷ. ಮಾನವನ ಸಾಧನೆ ಒಂದು ಕಲ್ಪ. ಮುಕ್ತಿ ಸ್ಥಿತಿಯಲ್ಲಿ ಮಾನವನ ಜೊತೆಗೆ ಚತುರ್ಮುಖ
ಬ್ರಹ್ಮರು (ಮುಕ್ತಿಯಲ್ಲಿರುವ ಚತುರ್ಮುಖರು) ಮಾರ್ಗದರ್ಶಕರಾಗಿ ಇರುತ್ತಾರೆ. ಮುಕ್ತಾನಾಂ
ಪರಮಾ ಗತಿಃ ಅಂದರೆ ಮುಕ್ತಿ ಪಡೆದವರಿಗೆ ಮುಕ್ತಿಯಲ್ಲೂ ಚತುರ್ಮುಖ ಬ್ರಹ್ಮರೊಂದಿಗೆ -
ಶ್ರೇಷ್ಠ ಮಾರ್ಗದರ್ಶನ ಮಾಡುವವನು ಹಾಗೂ ಚತುರ್ಮುಖ ಬ್ರಹ್ಮರಿಗೂ -ಶ್ರೇಷ್ಠ
ಮಾರ್ಗದರ್ಶನ ಮಾಡುವವನು, ಮತ್ತು ಮುಕ್ತಿ ಪಡೆದ ಎಲ್ಲಾ ಆತ್ಮರಿಗೆ ತಾಯಿಯಾಗಿರುವ ಶ್ರೀ
ತತ್ವ ಲಕ್ಷ್ಮಿಗೂ ಆಶ್ರಯದಾತನಾಗಿರುವವನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b><i>13) </i><i>ಅವ್ಯಯಃ</i></b><i> </i><i> </i></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎಲ್ಲಾ ವಸ್ತುವಿನ ಒಳಗಿದ್ದೂ (ಆಯ) ಏಕರೂಪನಾಗಿ ಇರುವವನು. ಆನೆ ಮತ್ತು ಇರುವೆ ಒಳಗೆ
ಇರುವ ಭಗವಂತ ಒಬ್ಬನೇ, ಬೇರೆ ಬೇರೆ ಅಲ್ಲ. ಇಲ್ಲಿ ವ್ಯಯ ಅಂದರೆ ಕಮ್ಮಿ ಆಗುವುದು,
ಖರ್ಚು, ನಾಶ ಇತ್ಯಾದಿ. ಯಾವ ಕಾಲದಲ್ಲೂ ಕಡಿಮೆ ಆಗದೆ, ನಾಶವಾಗದೆ, ಅನಾದಿ-ಅನಂತ
ಕಾಲದಲ್ಲಿ, ಏಕರೂಪವಾಗಿ ಇರುವ ಶಾಶ್ವತ ತತ್ವ ಅವ್ಯಯಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>14) ಪುರುಷಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇದು ತುಂಬಾ ಪ್ರಮುಖವಾದ ನಾಮ. ವೇದದ ಸಾರಭೂತವಾದ ಪುರುಷ-ಸೂಕ್ತದಲ್ಲಿ ಬರುವಂತಹ
ಸೂಕ್ತಗಳ ಪ್ರತಿಫಲದ ರೂಪವೇ ಭಗವಂತನ ಪುರುಷ ನಾಮಕವಾದ ರೂಪ. ಪುರು ಅಂದರೆ ಎಲ್ಲಕ್ಕಿಂತ
ದೊಡ್ಡದು ಅಥವಾ ಅನಂತ. ಬ್ರಹ್ಮಾಂಡ ರಚನೆ ಆಗುವ ಮುಂಚೆ, ಬ್ರಹ್ಮಾಂಡ ಸೃಷ್ಟಿ ಆದ ಮೇಲೂ,
ಬ್ರಹ್ಮಾಂಡ ಮತ್ತು ಪಿಂಡಾಂಡದಲ್ಲಿ ಅನಂತವಾಗಿ ತುಂಬಿರುವವನು ಪುರುಷಃ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ಶಬ್ದವನ್ನು ಪುರು+ಷಃ ಎಂದು ಒಡೆದು ಅರ್ಥೈಸಬಹುದು. ಇಲ್ಲಿ ಪುರು ಅಂದರೆ ಪೂರ್ಣತೆ
ಹೊಂದಿದ ದೇಹ (Perfect body), ಷಃ ಅಂದರೆ ನೆಲೆಸಿರುವವನು. ಆದ್ದರಿಂದ ಪುರುಷ ಅಂದರೆ
ಪುರದಲ್ಲಿ ಇದ್ದು, ಅದರ ಒಡೆತನವನ್ನು ಹೊಂದಿರುವ ಹಾಗೂ ಇತರ ಎಲ್ಲಾ ಪುರದ ಒಡೆಯ. ಪುರದ
ಒಳಗೆ, ಪುರದ ಹೊರಗೆ ತುಂಬಿ ಅನಂತವಾಗಿರುವ ಪರಮ ಪುರುಷ. ಜ್ಞಾನ, ಶಕ್ತಿ, ಬಲ, ಐಶ್ವರ್ಯ,
ವೀರ್ಯ ಮತ್ತು ತೇಜಸ್ಸು ಈ ಷಡ್ಗುಣಗಳಿಂದ ಪೂರ್ಣನಾಗಿ ಜಗತ್ತನ್ನು ನಿಯಂತ್ರಿಸುವವ
ಪುರುಷಃ. ಇನ್ನು ಪು+ರು+ಷ ಅನ್ನುವ ಏಕಾಕ್ಷರಗಳಿಗೆ ವಿಶಿಷ್ಟವಾದ ಅರ್ಥವಿದೆ. ‘ಪು’
ಅಂದರೆ ಎಲ್ಲವನ್ನು ಪಾವನ ಗೊಳಿಸುವವನು. ‘ರು’ ಅಂದರೆ ತಾನು ಒಳಗಿದ್ದು, ಶತ್ತ್ರು,
ಅಜ್ಞಾನ ಮತ್ತು ದುಃಖ ತಡೆದು, ಜೀವನನ್ನು ಉದ್ಧಾರ ಮಾಡುವವನು. ‘ಷಃ’ ಎಂದರೆ ಎಲ್ಲೆಡೆ
ಮಲಗಿದವ! ಮಲಗಿದವ ಅಂದರೆ ಅನಾಯಾಸವಾಗಿ ಎಲ್ಲಾ ಕಾರ್ಯ ಮಾಡುವವ. ಈ ರೀತಿ ಭಗವಂತನ ಪುರುಷಃ
ನಾಮ ಅನೇಕ ಅರ್ಥಗಳನ್ನು ಕೊಡುತ್ತದೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>15) ಸಾಕ್ಷೀ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಾಕ್ಷೀ ಎಂದರೆ ಎಲ್ಲವನ್ನು ಕಣ್ಣಾರೆ ಕಾಣಬಲ್ಲವ ಎಂದರ್ಥ. ಭಗವಂತನ ಮುಂದೆ ನಾವು
ಮುಚ್ಚಿಕೊಳ್ಳುವುದು ಏನೂ ಇಲ್ಲ. ಭಗವಂತನ ಮುಂದೆ ನಾವೆಲ್ಲರೂ ಬೆತ್ತಲು, ಆತನ ಮುಂದೆ
ಮುಚ್ಚಿಟ್ಟುಕೊಂಡು ಮಾಡುವ ಯಾವ ಕೆಲಸವೂ ಇಲ್ಲ. ಭಗವಂತನ ಮುಂದೆ ನಾವು ಬೆತ್ತಲಾಗದೆ
ಭಗವಂತ ನಮಗೆ ಎಂದೂ ಬಿಚ್ಚಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಆದುದರಿಂದ ಭಗವಂತ ಎಲ್ಲವನ್ನು ಕಾಣಬಲ್ಲ
ಸಾಕ್ಷಿ. ಇಲ್ಲಿ ಅಕ್ಷಿಗಳು ಎಂದರೆ ಇಂದ್ರಿಯ ಉಳ್ಳವರು, ಅಂದರೆ ನಾವು-ನೀವು ; ಅಕ್ಷಿಗಳ
ಸಖನಾಗಿ ನಮ್ಮನ್ನು ಉದ್ಧಾರ ಮಾಡುವವನು ಸಾಕ್ಷಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>16) ಕ್ಷೇತ್ರಜ್ಞಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಕ್ಷೇತ್ರಜ್ಞಃ ಎಂದರೆ ಕ್ಷೇತ್ರವನ್ನು ತಿಳಿದವನು ಎಂದರ್ಥ. ಕ್ಷೇತ್ರ ಅಂದರೆ ನಾವು
ವಾಸ ಮಾಡುವ ನೆಲೆ . ನಾವು ವಾಸ ಮಾಡುವುದು ಚತುರ್ಮುಖನ ಕ್ಷೇತ್ರವಾದ ಈ ಬ್ರಹ್ಮಾಂಡದಲ್ಲಿ
ಮತ್ತು ಜೀವದ ನೆಲೆಯಾದ ಶರೀರ ನಮ್ಮ ಕ್ಷೇತ್ರ. ಅದ್ದರಿಂದ ಕ್ಷೇತ್ರಜ್ಞಃ ಎಂದರೆ ಈ
ಬ್ರಹ್ಮಾಂಡವನ್ನು, ಈ ಶರೀರವನ್ನು ಮತ್ತು ಈ ಪ್ರಪಂಚದ ರಹಸ್ಯವನ್ನು ಸಂಪೂರ್ಣ
ತಿಳಿದವನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>17) ಅಕ್ಷರಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಕ್ಷರ ಅಂದರೆ ನಾಶವಿಲ್ಲದ್ದು. ಲಿಪಿ ಅಕ್ಷರ ಅಲ್ಲ. ಲಿಪಿ ಕೇವಲ ಅಕ್ಷರದ ಪ್ರತೀಕ.
ಲಿಪಿ ನಾಶವಾಗಬಹುದು ಆದರೆ ಅಕ್ಷರಗಳಿಗೆ ನಾಶವಿಲ್ಲ. ನಮ್ಮಿಂದ ಹೊರಹೊಮ್ಮುವ ಎಲ್ಲಾ ನುಡಿ
ಈ ಆಕಾಶದಲ್ಲಿ ಶಾಶ್ವತವಾಗಿ ಧ್ವನಿಮುದ್ರಿತವಾಗಿರುತ್ತದೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ಮೇಲಿನ ಅರ್ಥವಲ್ಲದೆ ಇನ್ನೂ ಅನೇಕ ಅರ್ಥಗಳನ್ನು ಅಕ್ಷರ ನಾಮದಲ್ಲಿ ಕಾಣಬಹುದು.
ಯಾವುದು ಎಲ್ಲಾ ಕಡೆ ವ್ಯಾಪಿಸಿದೆಯೋ ಅದು ಅಕ್ಷರ (Omnipresence). 'ಕ್ಷರ' ಎಂದರೆ
ನಾಶ, ನಾಶವಿಲ್ಲದ್ದು ಅಕ್ಷರ. 'ಕ್ಷರಣ' ಅಂದರೆ ಸುರಿಸುವವನು, ಯುಗ ಯುಗಾಂತರದಲ್ಲಿ
ನಮ್ಮ ಮೇಲೆ ಕರುಣೆಯ ಮಳೆ ಸುರಿಸುವವನು ಅಕ್ಷರ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇನ್ನು ಅಕ್ಷ+ರ ಅಕ್ಷರ. ಇಲ್ಲಿ 'ಅಕ್ಷ' ಎಂದರೆ ಇಂದ್ರಿಯ, 'ರ' ಎಂದರೆ ರಮಣ ಅಥವಾ
ರಮಿಸುವವನು. ಆದ್ದರಿಂದ ಅಕ್ಷರ ಎಂದರೆ ಆನಂದಮಯನಾಗಿ ಇಂದ್ರಿಯದಲ್ಲಿ ನೆಲೆಸಿರುವವನು
ಎಂದರ್ಥ. ಇಲ್ಲಿ 'ಅ' ಎಂದರೆ ಅಲ್ಲ ಅಥವಾ ಇಲ್ಲ . ಭಗವಂತ ಅಲ್ಲ, ಭಗವಂತ ಇಲ್ಲ! ಅಂದರೆ
ಭಗವಂತ ನಮಗೆ ಕಾಣುವ ಯಾವುದೇ ವಸ್ತು ಅಲ್ಲ ಅವನಲ್ಲಿ ದೋಷವಿಲ್ಲ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಯೋಗೋ ಯೋಗವಿದಾಂ ನೇತಾ ಪ್ರಧಾನಪುರುಷೇಶ್ವರಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ನಾರಸಿಂಹವಪುಃ ಶ್ರೀಮಾನ್ ಕೇಶವಃ ಪುರುಷೋತ್ತಮಃ</b><b> || 3 ||</b><i><b> </b></i></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>18) ಯೋಗಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಜೀವದ ಜೊತೆಗೆ ನಿರಂತರವಾಗಿ ಇರುವ ಆಪ್ತ ಬಂಧು. ನೆನೆದಾಗ ಮನದಲ್ಲಿ ಬಂದು ನೆಲೆಸುವವನು. ಭಕ್ತರು ಬಯಸಿದ್ದನ್ನು ಈಡೇರಿಸುವವನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>19) ಯೋಗವಿದಾಂನೇತಾ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸರ್ವ ವೇದ ಮಂತ್ರಗಳನ್ನು ಬಲ್ಲವರ ನಾಯಕ. ಅಧ್ಯಾತ್ಮದ ಬಗೆಯನ್ನು, ಜೀವನ ಯೋಗವನ್ನು ಬಲ್ಲ ಜ್ಞಾನಿಗಳ ನೇತಾರ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>20) ಪ್ರಧಾನಪುರುಷೇಶ್ವರಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪ್ರಧಾನ ಅಂದರೆ "ಶ್ರೀ" ಅಂದರೆ ಲಕ್ಷ್ಮಿ, ಲಕ್ಷ್ಮಿಗೂ ಈಶ್ವರ, ಬ್ರಹ್ಮ ವಾಯುರಿಗೂ ಈಶ್ವರ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b><i>21)</i> ನಾರಸಿಂಹವಪುಃ</b><i> </i><i> </i></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನರ ಮತ್ತು ಸಿಂಹ ರೂಪದಲ್ಲಿ ಕಂಬದಿಂದ ಉದ್ಭವಿಸಿ ಹಿರಣ್ಯಕಶಿಪುವಿನ ಸಂಹಾರ ಮಾಡಿದ
ಭಗವಂತನ ರೂಪ ಎನ್ನುವುದು ಮೇಲ್ನೋಟಕ್ಕೆ ಕಾಣುವ ಅರ್ಥ, ಆದರೆ ನಾರಸಿಂಹವಪುಃ
ಎನ್ನುವುದಕ್ಕೆ ವಿಶಿಷ್ಟವಾದ ಇತರ ಅರ್ಥವಿದೆ. ಈ ನಾಮವನ್ನು ಒಡೆದು ವಿಶ್ಲೇಷಿಸಿದರೆ
ವಿಶಿಷ್ಟ ಅರ್ಥಗಳನ್ನು ಕಾಣುತ್ತೇವೆ. ಇಲ್ಲಿ 'ನಾರ' ಎಂದರೆ ನರರಲ್ಲಿ ತುಂಬಿರುವ
ಅಜ್ಞಾನ, 'ಸಿಂಹ' ಎಂದರೆ ಸಿಮ್ಮತಿ ಅಥವಾ ನಿವಾರಿಸುವವನು, 'ವ' ಎಂದರೆ ಜ್ಞಾನ, ಪುಃ
ಎಂದರೆ ಕರುಣಿಸುವವನು.ಆದ್ದರಿಂದ ನಾರಸಿಂಹವಪುಃ ಎಂದರೆ ನರರಲ್ಲಿ ತುಂಬಿರುವ
ಅಜ್ಞಾನವನ್ನು ಅಳಿಸಿ, ಜ್ಞಾನದ ಬೀಜ ಬಿತ್ತುವವನು ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಷ್ಟೇ ಅಲ್ಲದೆ ಇನ್ನೂ ಮುಂದಕ್ಕೆ ವಿಶ್ಲೇಷಿಸಿದಾಗ, ನಾರ(ನಾ+ಅರ)
ಎಂದರೆ ದೋಷವಿಲ್ಲದವನು; ಸಿಂಹ ಎಂದರೆ ಭಯಂಕರವಾಗಿ ಸರ್ವ ದೋಷವನ್ನು ನಾಶಮಾಡುವವನು.
ಆದ್ದರಿಂದ ನಾರಸಿಂಹವಪುಃ ಎಂದರೆ ಸರ್ವ ದೋಷವನ್ನು ಭಯಂಕರವಾಗಿ ನಾಶಮಾಡಿಯೂ ಕೂಡ,
ಯಾವುದೇ ದೋಷವಿಲ್ಲದಿರುವವನು. ಪ್ರಳಯ ಕಾಲದಲ್ಲಿ ನರವಂಶವನ್ನು ನಾಶಮಾಡಿ,
ಸೃಷ್ಟಿಕಾಲದಲ್ಲಿ ಪುನಃ ಬೀಜ ಬಿತ್ತಿ ಸೃಷ್ಟಿಮಾಡುವವನು. ಹೀಗೆ ಮನುಕುಲದ
ಸೃಷ್ಟಿ-ಸಂಹಾರಕ್ಕೆ ಕಾರಣನಾದ ಭಗವಂತ ನಾರಸಿಂಹವಪುಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>22) ಶ್ರೀಮಾನ್</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಡೀ ವಿಶ್ವದ ಒಡೆತನ ಇರುವ ಭಗವಂತ ಶ್ರೀಮಂತ, ಅದ್ದರಿಂದ ಆತ ಶ್ರೀಮಾನ್.ಇಲ್ಲಿ
ಶ್ರೀಹಿ ಎಂದರೆ ವೇದ ವಾಙ್ಮಯ, ಶ್ರೀಮಾನ್ ಎಂದರೆ ಸಮಸ್ತ ವೇದದಿಂದ ಪ್ರತಿಪಾದ್ಯನಾದವನು
ಎಂದರ್ಥ. 'ಶ್ರೀ' ಎಂದರೆ ಚಿತ್-ಪ್ರಕೃತಿ "ಲಕ್ಷ್ಮಿ" ಲಕ್ಷ್ಮೀ ಪತಿಯಾದ ಭಗವಂತ
ಶ್ರೀಮಾನ್. ಐತರೇಯ ಉಪನಿಷತ್ತು ಹೇಳುವಂತೆ "ಕಣ್ಣು ಒಂದು ಶ್ರೀ, ಮನಸ್ಸು ಒಂದು ಶ್ರೀ,
ಕಿವಿ ಒಂದು ಶ್ರೀ, ಮಾತು ಒಂದು ಶ್ರೀ ಮತ್ತು ಉಸಿರು ಒಂದು ಶ್ರೀ " ಏಕೆಂದರೆ ಈ
ಪಂಚೇಂದ್ರಿಯಗಳು ಶಿರಸ್ಸನ್ನು ಆಶ್ರಯಿಸಿಕೊಂಡಿರುವ ಇಂದ್ರಿಯಗಳು. ಮನುಷ್ಯ ಅರಿವಿನ
ಸಂಪತ್ತನ್ನು ಗಳಿಸುವುದೇ ಕಣ್ಣು- ಕಿವಿಯಿಂದ ; ಕಣ್ಣು-ಕಿವಿ ದೇಹದ
ಸೂರ್ಯ-ಚಂದ್ರರಿದ್ದಂತೆ. ಅಗ್ನಿ ಸ್ವರೂಪವಾಗಿರುವ ಬಾಯಿ (ಮಾತು)- ಮನುಷ್ಯನಿಗೆ ಭಗವಂತ
ಕೊಟ್ಟಿರುವ ಅಪೂರ್ವವಾದ ಸಂಪತ್ತು. ಮಾತು ಹೊರಡಬೇಕಿದ್ದರೆ, ನೋಡಿದ್ದನ್ನ
ಅನುಭವಿಸಲಿಕ್ಕೆ , ಕೇಳಿದ್ದನ್ನ ಗ್ರಹಿಸಲು ಅತ್ಯಂತ ಮುಖ್ಯವಾಗಿ ಮನಸ್ಸು ಬೇಕು. ಈ
ಎಲ್ಲಾ ಇಂದ್ರಿಯಗಳನ್ನೂ ಚಾಲನೆಯಲ್ಲಿಡಲು ಪ್ರಾಣಶಕ್ತಿ ಬೇಕು. ಅದ್ದರಿಂದ ಈ
ಪಂಚೇಂದ್ರಿಯಗಳು ಮನುಷ್ಯನಲ್ಲಿರುವ ಅತ್ಯಂತ ಶ್ರೀಮಂತ ಅಂಗ. ಈ ಪಂಚೇಂದ್ರಿಯಗಳನ್ನು ನಮಗೆ
ದಯಪಾಲಿಸಿದ ಆ ಕರುಣಾಮಯೀ ಭಗವಂತ ಶ್ರೀಮಾನ್.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>23) ಕೇಶವಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಕೇಶವ ಎಂದರೆ ಅತ್ಯಂತ ಸುಂದರವಾದ ಕೂದಲು ಉಳ್ಳವನು ಎಂದರ್ಥ.ಇದು ಭಗವಂತನ
ಕೃಷ್ಣಾವತಾರದಲ್ಲಿ ಬಂದ ಹೆಸರು. ಕೃಷ್ಣಾವತಾರದಲ್ಲಿ ಕೃಷ್ಣ ತನ್ನ ಸುಂದರವಾದ ಗುಂಗುರು
ಕೂದಲಿನ ಸೌಂದರ್ಯದಿಂದ ಎಲ್ಲರನ್ನು ಆಕರ್ಷಿಸುತ್ತಿದ್ದ. ಗಂಡಸರು , ಹೆಂಗಸರು , ಗೋವುಗಳು
ಎಲ್ಲರೂ ಕೃಷ್ಣನಿಂದ ಆಕರ್ಷಣೆಗೆ ಒಳಗಾಗುತ್ತಿದ್ದರು. ಈ ರೀತಿ ಸುಂದರನಾದ ಭಗವಂತ
ಕೇಶವ.</span><br />
<span style="font-size: large;">ಇನ್ನು ಕೃಷ್ಣಾವತಾರದಲ್ಲಿ ಕಂಸನ ಧೂತನಾದ ಕೇಶಿ ಎಂಬ ರಾಕ್ಷಸನನ್ನು ಕೊಂದ
ಭಗವಂತನನ್ನು ಕೇಶವ ಎನ್ನುತ್ತಾರೆ. ಕೃಷ್ಣನನ್ನು ಕೊಲ್ಲಲು ಕಂಸ ಕೇಶಿಯನ್ನು,
ಕುದುರೆ ರೂಪದಲ್ಲಿ ಬೃಂದಾವನಕ್ಕೆ ಕಳುಹಿಸಿಕೊಟ್ಟಿದ್ದ. ಆತನನ್ನು ಕೃಷ್ಣ ಸಂಹಾರ
ಮಾಡಿದ್ದ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ನಾಮವನ್ನು ಕಾ+ಈಶ+ವ ಎಂದು ಒಡೆದು ಅರ್ಥೈಸಬಹುದು. ಇಲ್ಲಿ 'ಕಾ' ಎಂದರೆ
ಸೃಷ್ಟಿಗೆ ಕಾರಣವಾಗಿರುವ ಚತುರ್ಮುಖ ಬ್ರಹ್ಮ; 'ಈಶ' ಎಂದರೆ ಸಂಹಾರಕ್ಕೆ ಕಾರಣವಾಗಿರುವ
ಶಂಕರ; ಕೇಶವ ಎಂದರೆ ಸೃಷ್ಟಿ-ಸಂಹಾರಕ್ಕೆ ಕಾರಣವಾಗಿರುವ ಪರಶಕ್ತಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇನ್ನು ಕೇಶ ಎಂದರೆ ಸೂರ್ಯಮಂಡಲದಿಂದ ಭೂಮಿಗೆ ಹರಿದುಬರುವ ಕಿರಣ; ಸೌರ ಮಂಡಲದಲ್ಲಿ
ನಿಂತು, ಸೌರ ಶಕ್ತಿಯಿಂದ ಈ ಜಗತ್ತನ್ನು ಬೆಳಗಿಸುವ ಗಾಯತ್ರಿ ಸ್ವರೂಪ ಭಗವಂತ-ಕೇಶವ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>24) ಪುರುಷೋತ್ತಮಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪುರುಷೋತ್ತಮ ಎನ್ನುವ ನಾಮದ ಸಂಪೂರ್ಣ ಅರ್ಥವನ್ನು ಭಗವದ್ಗೀತೆಯಲ್ಲಿ ಕಾಣಬಹುದು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ದ್ವಾವಿಮೌ ಪುರುಷೌ ಲೋಕೇ ಕ್ಷರಸ್ಚಾಕ್ಷರ ಏವ ಚ |</span><br />
<span style="font-size: large;">ಕ್ಷರಃ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಕೂಟಸ್ಥೋऽಕ್ಷರ ಉಚ್ಚ್ಯತೇ || (ಅ-೧೫, ಶ್ಲೋ-೧೬)</span><br />
<span style="font-size: large;">ಉತ್ತಮಃ ಪುರುಷಸ್ತ್ವನ್ಯಃ ಪರಮಾತ್ಮೇತ್ಯುದಾಹೃತಃ |</span><br />
<span style="font-size: large;">ಯೋ ಲೋಕತ್ರಯಮಾವಿಶ್ಯ ಬಿಭರ್ತ್ಯವ್ಯಯ ಈಶ್ವರಃ || (ಅ-೧೫, ಶ್ಲೋ-೧೭)</span><br />
<span style="font-size: large;">ಯಸ್ಮಾತ್ ಕ್ಷರಮತೀತೋऽಹಮಕ್ಷರಾದಪಿ ಚೋತ್ತಮಃ |</span><br />
<span style="font-size: large;">ಅತೋऽಸ್ಮಿ ಲೊಕೇ ವೇದೇ ಚ ಪ್ರಥಿತಃ ಪುರುಷೋತ್ತಮಃ || (ಅ-೧೫, ಶ್ಲೋ-೧೮)</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಂದರೆ ಲೋಕದಲ್ಲಿ ಎರಡು ಬಗೆಯ ಪುರುಷರಿರುತ್ತಾರೆ. ಕ್ಷರಪುರುಷ ಮತ್ತು ಅಕ್ಷರಪುರುಷ.
ಬ್ರಹ್ಮಾದಿ ಸಮಸ್ತ ಜೀವರೂ ಕ್ಷರಪುರುಷರು. ಈ ಚರಾಚರದ ಕೂಟವನ್ನು ಕೂಡಿಸಿಟ್ಟ ಚಿತ್
ಪ್ರಕೃತಿಯೇ ಅಕ್ಷರ ಪುರುಷಳೆನಿಸಿದ್ದಾಳೆ-(ಅ-೧೫, ಶ್ಲೋ-೧೭); ಈ ಎರಡಕ್ಕೂ ಮಿಗಿಲಾದವನು
ಪುರುಷೋತ್ತಮ. ಅವನನ್ನೇ ಪರಮಾತ್ಮ ಎನ್ನುತ್ತಾರೆ. ಅಳಿವಿರದ ಆ ಪರಮೇಶ್ವರನೇ ಮೂರು
ಲೋಕದೊಳಗಿದ್ದು ಸಲಹುತ್ತಾನೆ (ಅ-೧೫, ಶ್ಲೋ-೧೭).ನಾನು ಕ್ಷರವನ್ನು ಮೀರಿ ನಿಂತವನು.
ಅಕ್ಷರಕ್ಕಿಂತಲೂ ಹಿರಿಯನು, ಅದಕ್ಕೆಂದೇ ಲೋಕದಲ್ಲೂ, ವೇದದಲ್ಲೂ 'ಪುರುಷೋತ್ತಮ' ಎಂದು
ಹೆಸರಾಗಿದ್ದೇನೆ (ಅ-೧೫, ಶ್ಲೋ-೧೮).</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪುರುಷೋತ್ತಮ ಎನ್ನುವ ನಾಮವನ್ನು ಮೂರು-ನಾಲ್ಕು ಬಗೆಯಿಂದ ಪ್ರಯೋಗಿಸುತ್ತಾರೆ.
ಉತ್ತಮಪುರುಷ ; ಮಹಾಪುರುಷ ; ಪರಮಪುರುಷ ಮತ್ತು ಪುರುಷೋತ್ತಮ. ಎಲ್ಲವೂ ಸುಮಾರಾಗಿ
ಒಂದೇ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತವೆ. ಉತ್ತಮಪುರುಷ ಎಂದರೆ ಪುರುಷರಲ್ಲಿ ಉತ್ತಮ. ಕ್ಷರಪುರುಷ
ಎಂದರೆ ಕ್ಷರವಾದ ಪುರದಲ್ಲಿ ಇರುವ ಎಲ್ಲಾ ಜೀವರು. ನಾಶವಾಗುವ ಹದಿನೈದು ಬೇಲಿಯಿಂದ
ಬದ್ಧನಾದ ಶರೀರದಲ್ಲಿರುವ ಜೀವ ಕ್ಷರಪುರುಷ. ಈಗ ಜೀವರನ್ನು ಬಂದಿಸಿರುವ ಹದಿನೈದು
ಬೇಲಿಗಳನ್ನು ನೋಡೋಣ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೧) ಶ್ರದ್ಧೆಯ ಬೇಲಿ: ಇದರಲ್ಲಿ ಎರಡು ವಿಧ. ಜೀವ ಸ್ವರೂಪಭೂತವಾದ ಬೇಲಿ
(ಕಿತ್ತೆಸೆಯಲು ಆಗದ ಬೇಲಿ) ಹಾಗೂ ಜೀವ ಸ್ವಭಾವದ ಬೇಲಿ(ಕಿತ್ತೆಸೆಯಬೇಕಾದ ಬೇಲಿ). ಮನೆತನ
, ಕುಟುಂಬ , ಬೆಳೆದ ವಾತಾವರಣದ ಪ್ರಭಾವದಿಂದ ಬಂದ ಶ್ರದ್ಧೆ, ಪರಿಸರದ ಪ್ರಭಾವ, ಮನೆತನದ
ಅನುವಂಷಿಕ(ಜೀನ್ಸ್)ಪ್ರಭಾವದಿಂದ ಬಂದ ಶ್ರದ್ಧೆ, ಇತ್ಯಾದಿಯನ್ನು ಮೀರಿನಿಂತು ನೋಡಿದಾಗ
ಮಾತ್ರ ನಿಜವಾದ ಶ್ರದ್ಧೆ ಎಂದರೆ ಏನು ಎಂದು ಅರ್ಥವಾಗುತ್ತದೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೨-೬)ಪಂಚಭೂತಗಳ ಬೇಲಿ: ಮಣ್ಣು-ನೀರು(ಅನ್ನಮಯ ಕೋಶ), ಬೆಂಕಿ-ಗಾಳಿ-ಆಕಾಶ (ಪ್ರಾಣಮಯ ಕೋಶ).</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೭)ಇಂದ್ರಿಯಗಳ ಬೇಲಿ:ಕೆಟ್ಟದ್ದನ್ನು ಮಾಡುವ ಐದು ಜ್ಞಾನೇಂದ್ರಿಯಗಳು(ಕಿವಿ, ಮೂಗು,
ಕಣ್ಣು, ನಾಲಗೆ ಮತ್ತು ಚರ್ಮ) ಮತ್ತು ಐದು ಕರ್ಮೇಂದ್ರಿಯಗಳು(ಕೈ, ಕಾಲು, ಮುಖ, ಉಪಸ್ಥ
ಮತ್ತು ಗುದ).</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೮)ಅಂತಃಕರಣದ ಬೇಲಿ: ಕೆಟ್ಟದ್ದನ್ನು ಯೋಚಿಸುವ ಮನಸ್ಸು</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೯)ಅನ್ನದ ಬೇಲಿ: ಆಹಾರ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೧೦)ವೀರ್ಯದ ಬೇಲಿ: ಶಕ್ತಿ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೧೧-೧೩) ತಪಃ-ಮಂತ್ರಃ-ಕರ್ಮಃ.ಹಾಗಾಗಬೇಕು ಹೀಗಾಗಬೇಕು ಅನ್ನುವ ಆಲೋಚನೆ (ತಿರುಕನ
ಕನಸಿನಂತೆ)-ತಪಃ. ತನ್ನ ಕನಸನ್ನು ನನಸು ಮಾಡಲು ಆಡುವ ಮಾತುಗಾರಿಕೆ ಮಂತ್ರಃ.ಮತ್ತು
ಅದನ್ನು ಸಾಧಿಸಲು ಮಾಡುವ ಕರ್ಮ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೧೪)ಲೋಕಗಳು: ಸ್ತಿರ-ಚರ ಸೊತ್ತುಗಳು (ನಾನು ಮಾಡಿದ್ದು, ನನ್ನದು ಅನ್ನುವ ಸೊತ್ತುಗಳು).</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">೧೫)ನಾಮದ ಬೇಲಿ: Name and fame, ಕೀರ್ತಿ. ಈ ಮೇಲಿನ ನಾಶವಾಗತಕ್ಕಂತಹ ಹದಿನೈದು
ಬೇಲಿ ಒಳಗೆ ಸಿಕ್ಕಿ ಹಾಕಿಕೊಂಡಿರುವುದೇ ಹದಿನಾರನೇ ಜೀವ. ಜೀವಿಗೆ ಈ ಮೇಲಿನ ಬೇಲಿ
ಎನ್ನುವ ಅಂಗಿ ಹಾಕಿ ಈ ಪ್ರಪಂಚಕ್ಕೆ ಶಿಕ್ಷಣಕ್ಕಾಗಿ ಕಳಿಸಿರುವ ಚಿತ್ತ್ ಪ್ರಕೃತಿ
ಲಕ್ಷ್ಮಿ ಹದಿನೇಳನೇ ಅಕ್ಷರಪುರುಷಳು. ಈ ಮೇಲಿನ ಕ್ಷರ-ಅಕ್ಷರಗಳಿಗಿಂತ ಅತೀತನಾದ
ಹದಿನೆಂಟನೆಯ ಭಗವಂತ ಪುರುಷೋತ್ತಮ. ಮೇಲಿನ ಬೇಲಿಯಿಂದ ಜೀವಿಯನ್ನು ಬಿಡಿಸಿ ಮುಕ್ತಿಯನ್ನು
ಕರುಣಿಸುವವನು ಪುರುಷೋತ್ತಮ!<b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಸರ್ವಃ ಶರ್ವಃ ಶಿವಃ ಸ್ಥಾಣುರ್ಭೂತಾದಿರ್ನಿಧಿರವ್ಯಯಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಸಂಭವೋ ಭಾವನೋ ಭರ್ತಾ ಪ್ರಭವಃ ಪ್ರಭುರೀಶ್ವರಃ</b><b> || 4 ||</b><i><b> </b></i></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>25) ಸರ್ವಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವಿಶ್ವಂ ಮತ್ತು ಸರ್ವ ಎರಡು ಸಮಾನಾರ್ಥಕವಾದ ನಾಮಗಳು. ಭಗವಂತ ಸರ್ವ ಅಂದರೆ
ಸರ್ವಸಮರ್ಥ, ಸರ್ವಗತ ಮತ್ತು ಸರ್ವಗುಣ ಪೂರ್ಣ. ಸರ್ವ ಅಂದರೆ ಎಲ್ಲವನ್ನು ತಿಳಿದವನು,
ಎಲ್ಲೆಡೆ ತುಂಬಿರುವವನು, ಎಲ್ಲಾ ಕಾಲದಲ್ಲೂ ಇರುವವನು, ಎಲ್ಲಕ್ಕೂ ಕಾರಣನಾದವನು ಮತ್ತು
ಪರಿಪೂರ್ಣನಾದವನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>26) ಶರ್ವಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶರ್ವ ಎಂದರೆ ಶಿವನೊಳಗೆ ನೆಲೆಸಿ ಸಮಸ್ತ ಜಗತ್ತನ್ನು ಸಂಹಾರ ಮಾಡುವವನು. ದುರ್ಜನರಿಗೆ, ಪಾಪಿಗಳಿಗೆ ದುಃಖವನ್ನು ಕೊಡುವವನು ಶರ್ವ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>27) ಶಿವಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">‘ಶ’ ಅಂದರೆ ಸುಖ; ಶಿವ ಎಂದರೆ ಜ್ಞಾನಾನಂದ ಹಾಗೂ ಪರಮ ಮಂಗಳ ಸ್ವರೂಪ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>28) ಸ್ಥಾಣುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸ್ಥಾಣು ಎಂದರೆ ‘ಚಲಿಸದ’ ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಭಗವಂತ ಸರ್ವಗತ
ಅದ್ದರಿಂದ ಆತ ಸ್ಥಾಣು. ಆತ ಚಲಿಸದೆ ಮಲಗಿದ್ದರೂ, ಎಲ್ಲಾ ಕಡೆ ತಲುಪಬಲ್ಲ. ಏಕೆಂದರೆ
ಬಿಂಬ ರೂಪವಾಗಿ ಪ್ರತಿಯೊಂದರಲ್ಲೂ ಭಗವಂತ ಇದ್ದಾನೆ. ಆತ ಆಕಾಶಕ್ಕಿಂತ ದೊಡ್ಡವ ,
ಪರಮಾಣುಗಿಂತ ಚಿಕ್ಕವ! It moves and it moves not! ಚಲಿಸಿದಂತೆ ಕಾಣುವ ಚಲಿಸದೇ
ಇರುವ ಭಗವಂತ ಸ್ಥಾಣು. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>29) ಭೂತಾದಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭೂತಾದಿ ಎಂದರೆ ಎಲ್ಲಾ ಭೂತಗಳ ಆದಿ. ಎಲ್ಲಾ ಜೀವಗಳ, ಎಲ್ಲಾ ಜಡಗಳ, ಎಲ್ಲಾ
ಚರಾಚರಾತ್ಮಕವಾದ ಹಾಗೂ ಚೇತನಾಚೇತನಾತ್ಮಕವಾದ ಪ್ರಪಂಚಕ್ಕೆ ಆದಿ ಕಾರಣನಾದವ ಭೂತಾದಿ.
ಅಷ್ಟೇ ಅಲ್ಲ, ಈ ಎಲ್ಲಾ ಭೂತಗಳನ್ನ ತನ್ನಲ್ಲಿರಿಸಿಕೊಂಡು ಪಾಲನೆ ಮಾಡುವವನು, ಕೊನೆಗೆ
ಸಂಹಾರ ಮಾಡುವವನೂ ಅವನೇ.</span><br />
<span style="font-size: large;">ಆದ್ದರಿಂದ ಸಮಸ್ತ ಚರಾಚರಾತ್ಮಕವಾದ, ಚೇತನಾಚೇತನಾತ್ಮಕವಾದ, ಪ್ರಪಂಚದ
ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಸಂಹಾರಕ್ಕೆ ಕಾರಣನಾದವನು ಭೂತಾದಿ. ಇಷ್ಟೇ ಅಲ್ಲದೆ ಭೂತರು ಎಂದರೆ
ಮುಕ್ತರು ಕೂಡ ಹೌದು. ಮುಕ್ತರಿಗೆ ಮುಕ್ತಿಯನ್ನು ಕರುಣಿಸಿವನು ಭೂತಾದಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>30) ನಿಧಿರವ್ಯಯಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನಿಧಿಃ+ಅವ್ಯಯಃ =ನಿಧಿರವ್ಯಯ. ನಿಧಿ ಅಂದರೆ ಕೊಪ್ಪರಿಗೆ (ಹೂತಿಟ್ಟ ಸಂಪತ್ತು).
ಭಗವಂತನ ಅರಿವೇ ಅತೀ ದೊಡ್ಡ ಕರಗದ ಅಥವಾ ಅಳಿಯದ (ಅವ್ಯಯ) ಸಂಪತ್ತು. ನಿಗೂಢವಾದ ಹೃದಯ
ಗುಹೆಯೊಳಗೆ ಅಡಗಿರುವ ಹೃತ್ಕಮಲ ಮಧ್ಯ ನಿವಾಸಿಯಾದ ಭಗವಂತ ಅಪೂರ್ವ ಹಾಗೂ ಅಮೂಲ್ಯವಾದ
ನಿಧಿ. ಅವನು ಅವಿ ಅಂದರೆ ಅವತಿ ಅಥವಾ ರಕ್ಷಕ. ಹೃದಯ ಗುಹೆಯಲ್ಲಿ ಅಡಗಿದ್ದು, ನಮ್ಮ
ನಿರಂತರ ರಕ್ಷಣೆ ಮಾಡುವವನು. ಅಯಃ ಎಂದರೆ ಎಲ್ಲಾ ಕಡೆ ಇರುವವನು. ನಮ್ಮ
ಕ್ಷೇಮಕ್ಕೋಸ್ಕರ, ನಮ್ಮ ರಕ್ಷಣೆಗೋಸ್ಕರ, ನಮ್ಮಲ್ಲಿ ಅಡಗಿ ಕುಳಿತಿರುವ, ಹಾಗೂ ಎಲ್ಲಾ
ಕಡೆ ಇರುವ ಅಪೂರ್ವ ನಿಧಿ- ನಿಧಿರವ್ಯಯಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>31) ಸಂಭವಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಂಭವಃ ಅಂದರೆ ಭಕ್ತರು ಕರೆದಾಗ ತಾನೇ ತಾನಾಗಿ ಸಂಭವಿಸುವವನು (ಭೂಮಿಗೆ ಇಳಿದು
ಬರುವವನು). ಜಗತ್ತಿನ ಸೃಷ್ಟಿಗೆ ಕಾರಣನಾದವನು ಹಾಗೂ ಜಗತ್ತಿನ ಪಾಲನೆಗೋಸ್ಕರ ತಾನೇ
ತಾನಾಗಿ ಅವತರಿಸುವವನು.</span><br />
<span style="font-size: large;">ಸಮೀಚೀನಃ ಭವಃ - ಶ್ರೇಷ್ಠವಾದ ಉನ್ನತಿ ಅಥವಾ ಮುಕ್ತಿ ಯಾರಿಂದ ಸಿಗುತ್ತದೋ ಅವನು ಸಂಭವಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>32) ಭಾವನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಒಬ್ಬೊಬ್ಬರೊಳಗಿದ್ದು ಅವರ ಭಾವನೆಗಳನ್ನು ನಿಯಂತ್ರಿಸುವ ಶಕ್ತಿಯಾದ ಭಗವಂತ ಭಾವನಃ .</span><br />
<span style="font-size: large;">ಭಾವಂ+ನಯತಿ=ಭಾವನಃ ಅಂದರೆ ನಮಗೆ ಆನಂದವನ್ನು ಕೊಡುವವನು; ಭಾವಂ+ಅಪನಯತಿ=ಭಾವನಃ
ಅಂದರೆ ನಾವು ಕೆಟ್ಟ ದಾರಿಯಲ್ಲಿ ನಡೆದಾಗ ನಮ್ಮನ್ನು ಸರಿ ದಾರಿಗೆ ತರಲು ನಮಗೆ
ದುಃಖವನ್ನು ಕೊಡುವವನು. ಹೀಗೆ ನಮ್ಮ ಸುಖ-ದುಃಖಕ್ಕೆ ಕಾರಣನಾದವನು ಭಾವನಃ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>33) ಭರ್ತಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭರ್ತಾ ಎಂದರೆ ಎಲ್ಲವನ್ನೂ ಹೊತ್ತವನು, ಇಡೀ ವಿಶ್ವವನ್ನು ಧರಿಸಿದವನು. ವಿಶ್ವದ ಮೂಲಾಧಾರನಾದ ಭಗವಂತ ಭರ್ತಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>34) ಪ್ರಭವಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎಲ್ಲಕ್ಕಿಂತ ಪ್ರಕೃಷ್ಟನಾಗಿರುವ, ಎಲ್ಲಕ್ಕಿಂತ ವಿಶಿಷ್ಟನಾಗಿರುವ, ಜ್ಞಾನ ಸ್ವರೂಪನಾದ ಭಗವಂತ.</span><br />
<span style="font-size: large;">ಯಾರು ಎಲ್ಲರಿಗಿಂತ ದೊಡ್ಡವನೋ, ಯಾರಿಂದ ಎಲ್ಲರೂ ಎತ್ತರಕ್ಕೆ ಏರಲು ಸಾಧ್ಯವೋ, ಅವನು ಪ್ರಭವಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>35) ಪ್ರಭುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಸರ್ವಸಮರ್ಥ ಆದ್ದರಿಂದ ಆತ ಎಲ್ಲರ ಪ್ರಭು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>36) ಈಶ್ವರಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈಶರು ಎಂದರೆ ನಮ್ಮ ದೇಹ ಹಾಗೂ ಪ್ರಪಂಚಕ್ಕೆ ಸಂಬಂಧಪಟ್ಟ ಅಭಿಮಾನಿ ದೇವತೆಗಳು.</span><br />
<span style="font-size: large;">ಉದಾಹರಣೆಗೆ ಶನಿ- ಪೃಥ್ವಿಯ ಅಭಿಮಾನಿ ದೇವತೆ; ಬುಧ- ನೀರಿನ ಅಭಿಮಾನಿ
ದೇವತೆ; ಗಣಪತಿ- ಆಕಾಶದ ಅಭಿಮಾನಿ ದೇವತೆ; ಸೂರ್ಯ- ಕಣ್ಣಿನ ಅಭಿಮಾನಿ ದೇವತೆ; ಚಂದ್ರ-
ಕಿವಿಯ ಅಭಿಮಾನಿ ದೇವತೆ; ವರುಣ- ನಾಲಿಗೆಯ ಅಭಿಮಾನಿ ದೇವತೆ; ಅಗ್ನಿ- ಮಾತಿನ ಅಭಿಮಾನಿ
ದೇವತೆ; ಇಂದ್ರ- ಕೈಯ ಅಭಿಮಾನಿ ದೇವತೆ; ಯಜ್ಞ- ಕಾಲಿನ ಅಭಿಮಾನಿ ದೇವತೆ; ಅನಿರುದ್ಧ ,
ಬೃಹಸ್ಪತಿ , ವರುಣ , ಮಿತ್ರ , ಇಂದ್ರ , ಕಾಮ , ಗರುಡ , ಶೇಷ, ರುದ್ರ , ವಾಯು -
ಇವರೆಲ್ಲರೂ ಮನಸ್ಸಿನ ಅಭಿಮಾನಿ ದೇವತೆಗಳು . ಶ್ರದ್ಧೆಯ ದೇವತೆ- ಸರಸ್ವತಿ. ಹೀಗೆ ಬೇರೆ
ಬೇರೆ ದೇವತೆಗಳ ಸಮುದಾಯವಿದೆ. ಈ ದೇವತೆಗಳ ಸಮೂಹ ನಮ್ಮ ದೇಹದಲ್ಲಿರುವ ಹದಿನೈದು
ಬೇಲಿಗಳನ್ನು ನಿಯಂತ್ರಿಸುವ ಈಶರು. ಈ ಎಲ್ಲಾ ದೇವತೆಗಳು ಅಖಂಡವಾದ ಭಗವಂತನ ನೀತಿಗೆ
ಬದ್ಧರಾಗಿ ಕೆಲಸ ಮಾಡುತ್ತಿರುತ್ತಾರೆ. ಈ ಎಲ್ಲಾ ಈಶರಿಗೂ ವರನಾದವ, ಶ್ರೇಷ್ಠನಾದವ , ಈ
ದೇಹದಲ್ಲಿರುವ ಸರ್ವ-ನಿಯಾಮಕನಾದ ಭಗವಂತ ಈಶ್ವರ-ಪ್ರಭುರೀಶ್ವರ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಸ್ವಯಂಭೂಃ ಶಂಭುರಾದಿತ್ಯಃ ಪುಷ್ಕರಾಕ್ಷೋ ಮಹಾಸ್ವನಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಅನಾದಿನಿಧನೋ ಧಾತಾ ವಿಧಾತಾ ಧಾತುರುತ್ತಮಃ</b><b> || 5 ||</b><i><b> </b></i></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>37) ಸ್ವಯಂಭೂಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸ್ವಯಂಭೂಃ ಅಂದರೆ ತಾನೇ ತಾನಾಗಿ ಪೂರ್ಣವಾಗಿರುವವನು, ತನ್ನಿಂದ ತಾನೆ ಆವಿರ್ಭೂತನಾಗುವವನು.</span><br />
<span style="font-size: large;">ನಮ್ಮ ಪೂರ್ಣತೆ ಇನ್ನೊಬ್ಬರು ಕೊಟ್ಟರೆ ಮಾತ್ರ, ಆದರೆ ಭಗವಂತ ಸ್ವಯಂಪೂರ್ಣ. ಭಗವಂತ
ಅವತರಿಸಲು ಯಾರು ಕಾರಣ? ಅವನು ಹುಟ್ಟಿಬರುವುದಕ್ಕೆ ಯಾರೂ ಕಾರಣರಲ್ಲ ,
ಆತನು ಸ್ವಯಂಭೂಃ , ಅಂದರೆ ತಾನೇ ತಾನಾಗಿ ಹುಟ್ಟಿ ಬರುವವನು. ಭಕ್ತರ ಬಯಕೆ
ಈಡೇರಿಸಲು ಸ್ವಯಂಇಚ್ಛೆಯಿಂದ ಅವತರಿಸಿ ಬರುತ್ತಾನೆ.</span><br />
<span style="font-size: large;">ಭಗವಂತ ಜ್ಞಾನದಿಂದ-ಜ್ಞಾನದಂತೆ, ದೀಪದಿಂದ-ದೀಪದಂತೆ. ಒಂದು ದೀಪದಿಂದ ಇನ್ನೊಂದು
ದೀಪ ಹಚ್ಚಿದರೆ ಮೂಲ ದೀಪದ ಪ್ರಕಾಶ ಕಡಿಮೆ ಆಗುವುದಿಲ್ಲ .ಭಗವಂತ ಒಂದು ರೂಪದಿಂದ
ಇನ್ನೊಂದು ರೂಪಕ್ಕೆ ಅಭಿವ್ಯಕ್ತ ಆಗುತ್ತಾ ಹೋಗುತ್ತಾನೆ . ಆದರೆ ಮೂಲವೂ
ಪೂರ್ಣ , ಮೂಲದಿಂದ ಬಂದ ಅವತಾರವೂ ಪೂರ್ಣ.</span><br />
<span style="font-size: large;">ಈ ರೀತಿ ಅವತಾರಕ್ಕೆ ಮೊದಲೂ ಪೂರ್ಣತೆಯಲ್ಲಿದ್ದು, ಅವತಾರದಲ್ಲೂ ಪೂರ್ಣವಾಗಿ, ಅವತಾರದ ನಂತರ ಮತ್ತೆ ಹೋಗಿ ಪೂರ್ಣತೆಯಲ್ಲೇ ಉಳಿಯುವ ಭಗವಂತ ಸ್ವಯಂಭೂಃ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>38) ಶಂಭುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶಂ-ಭವತಿ' ಎಂದರೆ ಆನಂದ ರೂಪ,'ಶಂ-ಭವತಿ ಅನೇನ' ಎಂದರೆ ಆನಂದ ಕೊಡುವವನು
ಎಂದರ್ಥ.ಇಲ್ಲಿ 'ಶಂ' ಎಂದರೆ ಆನಂದ. ಉದಾಹರಣೆಗೆ "ಹರಿಃ ಓಮ್, ಶಂ ನೋ ಮಿತ್ರಃ, ಶಂ
ವರುಣಃ, ಶಂ ನೋ ಭವತ್ವರ್ಯಮಾ, ಶಂ ನೋ ಇಂದ್ರೋ ಬೃಹಸ್ಪತಿಃ, ಶಂ ನೋ ವಿಷ್ಣುರುರುಕ್ರಮಃ"
ಇಲ್ಲಿ ಶಂ ಎನ್ನುವ ಪದವನ್ನು ಆನಂದಮಯ ಎನ್ನುವ ಅರ್ಥದಲ್ಲಿ ಉಪಯೋಗಿಸಿದ್ದಾರೆ. ಎಲ್ಲಾ
ಶಾಸ್ತ್ರಗಳೂ ಭಗವಂತನನ್ನು ಆನಂದಮಯನೆಂದು ಹೇಳುತ್ತವೆ.ಯಾರು ಸ್ವಯಂ ಆನಂದಮಯನೋ , ಯಾರು
ಎಲ್ಲರಿಗೂ ಆನಂದವನ್ನು ಕೊಡಬಲ್ಲನೂ ಅವನು ಶಂಭು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>39) ಆದಿತ್ಯಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಆದಿತ್ಯ ಅಂದರೆ ಅದಿತಿಯ ಮಗ ಎಂಬುದು ಒಂದು ಅರ್ಥ. ಅದಿತಿ ಕಶ್ಯಪ ಮಹರ್ಷಿಯ ಹೆಂಡತಿ
ಹಾಗೂ ದೇವತೆಗಳ ತಾಯಿ. ಅದಿತಿಗೆ ಹನ್ನೆರಡು ಮಂದಿ ಮಕ್ಕಳು. ಅವರನ್ನು
ದ್ವಾದಶಾದಿತ್ಯರು ಎಂದು ಕರೆಯುತ್ತಾರೆ. ವಿವಸ್ವಾನ್ , ಆರ್ಯಮಾನ್, ಪೂಷನ್,
ತ್ವಷ್ಟೃ, ಸವಿತೃ, ಭಗ, ದಾತ, ವಿಧಾತ, ವರುಣ, ಮಿತ್ರ , ಶಕ್ರ, ಉರುಕ್ರಮ -ಇವರೇ ಆ
ಹನ್ನೆರಡು ಮಂದಿ ಆದಿತ್ಯರು. ಈ ಹನ್ನೆರಡು ದೇವತೆಗಳೇ ವರ್ಷದ ಹನ್ನೆರಡು ಮಾಸದ
ದೇವತೆಗಳು. ಇವರಲ್ಲಿ ಒಬ್ಬ ಸೂರ್ಯ ,ಒಬ್ಬ ವರುಣ , ಮತ್ತೊಬ್ಬ ಮಿತ್ರ ,ಮತ್ತೊಬ್ಬ
ಇಂದ್ರ , ಹಾಗೇ ಕೊನೇ ಮಗನೇ ವಾಮನ ರೂಪಿ ವಿಷ್ಣು . ಅವನು ಎಲ್ಲರಿಗಿಂತ ಕೊನೆಗೆ
ಹುಟ್ಟಿದರೂ, ಆತ ಆದಿಯಲ್ಲಿ ಇದ್ದವನು ಆದ್ದರಿಂದ ಆತ ಆದಿತ್ಯಃ. ಅವನು ಆದಿ+ತಿ+ಯ ಅಂದರೆ
ಆದಿಯಲ್ಲಿ ಜ್ಞಾನಾನಂದ ಸ್ವರೂಪನಾಗಿದ್ದವ, ಎಲ್ಲಕ್ಕೂ ಕಾರಣಕರ್ತ. ಇಷ್ಟೇ ಅಲ್ಲದೆ
ಸೂರ್ಯ ಮಂಡಲದಲ್ಲಿ (ಆದಿತ್ಯನಲ್ಲಿ) ಸನ್ನಿಹಿತನಾಗಿರುವ ಭಗವಂತನನ್ನು ಆದಿತ್ಯಃ
ಎನ್ನುತ್ತಾರೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>40) ಪುಷ್ಕರಾಕ್ಷಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪುಷ್ಕರ ಎಂದರೆ ಕಮಲ, ಅಕ್ಷ ಎಂದರೆ ಕಣ್ಣು . ಪುಷ್ಕರಾಕ್ಷ ಎಂದರೆ ನೀರನ್ನು ಹೀರುವ
ಬಳ್ಳಿಯಲ್ಲಿ ಈಗಷ್ಟೇ ಅರಳಿದ ಕಮಲದಂತೆ ಅರಳುಗಣ್ಣು ಉಳ್ಳವನು. 'ಅರಳುಗಣ್ಣು' ಎಂದರೆ
ಆನಂದಮಯ ವ್ಯಕ್ತಿತ್ವ, ಭಗವಂತ ಅನಂದಮಯಪೂರ್ಣ. ಕಣ್ಣು ಅರಳುವುದು
ಆನಂದದ ಜೊತೆಗೆ ಕಾರುಣ್ಯದ ಸಂಕೇತ ಕೂಡ ಹೌದು. ಪುಷ್ಟಿಕರ ನೋಟ ಉಳ್ಳವನು ಹಾಗೂ
ನಮ್ಮನ್ನು ಸದಾ ರಕ್ಷಿಸುವ ಕಾರುಣ್ಯಮೂರ್ತಿ ಭಗವಂತ ಪುಷ್ಕರಾಕ್ಷಃ.
ವೇದಗಳಲ್ಲಿ ಹೇಳುವಂತೆ ಯಾವುದರಲ್ಲಿ ಇಡೀ ಪ್ರಪಂಚ ಹುದುಗಿದೆಯೋ ಅದು “ಹುಟ್ಟದವನ
ಹೊಕ್ಕುಳಲ್ಲಿ ಹುಟ್ಟಿತು". ಹೊಕ್ಕುಳಲ್ಲಿ ಹುಟ್ಟಿದ್ದು ತಾವರೆರೂಪದ ಬ್ರಹ್ಮಾಂಡ
(ಬ್ರಹ್ಮನ ಮೊಟ್ಟೆ). 14 ಎಸಳುಗಳುಳ್ಳ ತಾವರೆ ಅಂದರೆ ಹದಿನಾಲ್ಕು ಲೋಕಗಳುಳ್ಳ ಈ
ಬ್ರಹ್ಮಾಂಡ. ಆದ್ದರಿಂದ ಭಗವಂತ ಪುಷ್ಕರದಲ್ಲಿ ತುಂಬಿರುವ ಅಕ್ಷ -ಪುಷ್ಕರಾಕ್ಷ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>41) ಮಹಾಸ್ವನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮಹಾ ಎಂದರೆ ಮಹತ್ತಾದ , ಸ್ವನ ಎಂದರೆ ನಾದ. ಎಲ್ಲಕ್ಕಿಂತ ಮಹತ್ತಾದ ನಾದವಾದ
ವೇದವನ್ನು ಸೃಷ್ಟಿ ಮಾಡಿದವನು ಮಹಾಸ್ವನ. ಮಹಾ+ಅಸು+ಅನ=ಮಹಾಸ್ವನ.ಇಲ್ಲಿ ಅಸು ಎಂದರೆ
'ಇಂದ್ರಿಯ', ಮಹಾಅಸು ಎಂದರೆ 'ಅತ್ಯಂತ ಮುಖ್ಯ ಇಂದ್ರಿಯ. ಅನ ಎಂದರೆ 'ಚಲನೆ'.
ದೇಹದಲ್ಲಿ ಇರುವ ಎಲ್ಲಾ ಇಂದ್ರಿಯಗಳಲ್ಲಿ ಉಸಿರು(ಪ್ರಾಣ) ಅತ್ಯಂತ ಮುಖ್ಯ ಇಂದ್ರಿಯ.
ಅದ್ದರಿಂದ ಅಸುಗಳಲ್ಲಿ ಮಹಾ ಅಸು ಉಸಿರು(ಮುಖ್ಯಪ್ರಾಣ). ಈ ಮುಖ್ಯಪ್ರಾಣನಿಗೂ ಕೂಡ
ಚಲನೆ ಕೊಟ್ಟ ಭಗವಂತ ಮಹಾಸ್ವನಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>42) ಅನಾದಿನಿಧನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನಿಗೆ ಆದಿ-ಅಂತ, ಹುಟ್ಟು-ಸಾವು ಎನ್ನುವುದಿಲ್ಲ. ಪ್ರಾಣ(ಅನ)ನಲ್ಲಿ ಇದ್ದು, ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಸಂಹಾರಕ್ಕೆ ಕಾರಣನಾದ ಭಗವಂತ ಅನಾದಿನಿಧನಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>43) ಧಾತಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧಾತಾ ಅನ್ನುವ ಭಗವಂತನ ನಾಮ ಅನೇಕ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಇಡೀ ಜಗತ್ತನ್ನು ಧಾರಣೆ
ಮಾಡುವ ಮತ್ತು ಪೋಷಣೆ ಮಾಡುವ ಶಕ್ತಿ ಉಳ್ಳವನು,ಎಲ್ಲರಿಗೂ ಏನು ಬೇಕೋ
ಅದನ್ನು ಕೊಟ್ಟವನು, ಎಲ್ಲಾ ನಾಮವನ್ನು ಧರಿಸಿದವನು ಇತ್ಯಾದಿ. ಇಂತಹ ಭಗವಂತ ಧಾತಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>44) ವಿಧಾತಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಂಸಾರ ಅವಸ್ಥೆಯಲ್ಲಿ ಮಾತ್ರ ಅಲ್ಲ, ವಿಶಿಷ್ಟ ಅವಸ್ಥೆಯಲ್ಲಿಯೂ ಭಗವಂತ ಧಾತಾ ಅದ್ದರಿಂದ ಆತ ವಿಧಾತಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>45) ಧಾತುರುತ್ತಮಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧಾತುಃ ಎಂದರೆ ಚತುರ್ಮುಖ ಬ್ರಹ್ಮನಿಗೂ ಉತ್ತಮನಾಗಿರುವವನು ಎಂದರ್ಥ. ಆತ ತ್ರಿಧಾತು
ಅಂದರೆ ಮೂರನ್ನು ಧರಿಸಿರುವವನು. ಮೂರು ವೇದಗಳನ್ನು, ಮೂರು ಕಾಲ ಮತ್ತು ಮೂರು ಲೋಕವನ್ನು
ಧರಿಸಿರುವ, ಎಲ್ಲರಿಗಿಂತ ಶ್ರೇಷ್ಠನಾಗಿರುವ ಸರ್ವಾಧಾರನಾದ ಭಗವಂತ ಧಾತುರುತ್ತಮಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಅಪ್ರಮೇಯೋ ಹೃಷೀಕೇಶಃ ಪದ್ಮನಾಭೋ</b><b>s</b><b>ಮರಪ್ರಭುಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ವಿಶ್ವಕರ್ಮಾ ಮನುಸ್ವ್ತಷ್ಟಾ ಸ್ಥವಿಷ್ಠಸ್ಸ್ಥವಿರೋ ಧ್ರುವಃ</b><b> || 6 ||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>46) ಅಪ್ರಮೇಯಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಪ್ರಮೇಯ ಎಂದರೆ ಕೈಗೆಟುಕದ, ನಮ್ಮ ಬುದ್ಧಿಯಿಂದ ಅಳೆಯಲು ಅಸಾಧ್ಯವಾದ,
ಆದರೂ ತಿಳಿಯಲು ಸಾಧ್ಯವಾದವ ಎಂದರ್ಥ! ಉದಾಹರಣೆಗೆ - ಸಮುದ್ರದ ನೀರು ಸಂಪೂರ್ಣ ನಮ್ಮ
ಕೈಗೆಟಕದು. ಆದರೆ ನಮ್ಮಿಂದಾದಷ್ಟು ನಾವು ತಂದು ಮನೆಯಲ್ಲಿ ಶೇಖರಿಸಿಡಬಹುದು ಮತ್ತು
ತಿಳಿಯಬಹುದು. ಒಂದು ಚಮಚ ಸಮುದ್ರದ ನೀರಿನ ರುಚಿ ಉಳಿದ ನೀರಿನ ರುಚಿಗಿಂತ ಭಿನ್ನ ಅಲ್ಲ.
ಭಗವಂತ ಕೂಡ ಸಮುದ್ರದ ನೀರಿನಂತೆ ಅದ್ದರಿಂದ ಆತ ಅಪ್ರಮೇಯ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>47) ಹೃಷೀಕೇಶಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನನ್ನು ಹುಡುಕುತ್ತಾ ಹೋದರೆ, ಆತ ಕ್ಷಿತಿಜದಂತೆ ದೂರ ದೂರ ಹೋಗುತ್ತಾನೆ.
ಅದ್ದರಿಂದ ಅವನನ್ನು ಎಲ್ಲೆಲ್ಲೋ ಹುಡುಕುವ ಬದಲು ನಿಂತಲ್ಲೇ ನಿಂತು ನಿನ್ನೊಳಗೆ
ಹುಡುಕು. ನಿನ್ನ ಹೃತ್ಕಮಲದಲ್ಲೇ ಅವನಿದ್ದಾನೆ!</span><br />
<span style="font-size: large;">ಹೃಷೀಕಗಳಿಗೆ ಈಶ ಹೃಷೀಕೇಶ. ಇಲ್ಲಿ ಹೃಷೀಕ ಎಂದರೆ ಇಂದ್ರಿಯಗಳು. ಆತ ಇಂದ್ರಿಯಗಳ
ಸ್ವಾಮಿ. ಆತನನ್ನು ಇಂದ್ರಿಯದಿಂದ ನೋಡದೆ, ಇಂದ್ರಿಯದಲ್ಲಿ ನೋಡಬೇಕು. ಉಪನಿಷತ್ತಿನಲ್ಲಿ
ಹೇಳುವಂತೆ- ನಮಗೆ ಪ್ರತಿಯೊಂದು ಇಂದ್ರಿಯಗಳನ್ನು ದಯಪಾಲಿಸಿ , ಅದರಲ್ಲಿ ನಿಂತು
ನೆಡೆಸುವವನು ಹೃಷೀಕಗಳ ಈಶನಾದ ಹೃಷೀಕೇಶ.</span><br />
<span style="font-size: large;">ಕೇಶ ಅನ್ನುವ ಶಬ್ದಕ್ಕೆ ಸೂರ್ಯಕಿರಣ ಎಂಬ ಅರ್ಥವನ್ನು "ಕೇಶವ" ಎಂಬಲ್ಲಿ ವಿಶ್ಲೇಷಿಸಿದ್ದೇವೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸೂರ್ಯನ ಕಿರಣದಲ್ಲಿ ಏಳು ಬಣ್ಣವಿದೆ, ನಮ್ಮ ದೇಹದಲ್ಲಿ ಏಳು ಶಕ್ತಿ ಚಕ್ರಗಳಿವೆ
(ಸಹಸ್ರಾರ, ಆಜ್ಞ, ವಿಶುದ್ಧ, ಅನಾಹತ, ಮಣಿಪುರ, ಸ್ವಾಧಿಸ್ಟಾನ ಮತ್ತು ಮೂಲಾಧಾರ -
Pineal Gland, Pituitary Gland,Thyroid</span><br />
<span style="font-size: large;">and parathyroid, Adrenal Glands,Pancreas & Gonads). ಅದೇ ರೀತಿ
ಅಗ್ನಿಯಲ್ಲಿ ಕೂಡ ಏಳು ಬಣ್ಣವಿದೆ. ನಮ್ಮ ದೇಹದಲ್ಲಿರುವ ಏಳು ಶಕ್ತಿ ಕೇಂದ್ರಗಳಿಂದ
ಹೊರಹೊಮ್ಮುವ ಏಳು ಭಾವನೆಗಳನ್ನು ಅಗ್ನಿಯ ಏಳು ಬಣ್ಣಗಳ ಮೂಲಕ ಸೂರ್ಯಕಿರಣದ ಜೊತೆಗೆ
ಸಮ್ಮಿಲನ ಮಾಡುವ ಕ್ರಿಯೆಯನ್ನು "ಹೋಮ" ಎನ್ನುತ್ತಾರೆ (ಅದ್ದರಿಂದ ಭಗವಂತನಿಗೆ
ಸಲ್ಲಬೇಕಾದ ಯಾವುದೇ ಹೋಮವನ್ನು ರಾತ್ರಿ ಮಾಡುವುದಿಲ್ಲ). ಈ ಎಲ್ಲಾ ಏಳು ವರ್ಣದಲ್ಲಿ
ತುಂಬಿ ಬದುಕಿಗೆ ಹರ್ಷವನ್ನು ಕೊಡತಕ್ಕಂತಹ ಭಗವಂತ ಹೃಷೀಕೇಶಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>48) ಪದ್ಮನಾಭಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ತಾವರೆರೂಪದ ಹದಿನಾಲ್ಕು ಲೋಕಗಳುಳ್ಳ ಈ ಬ್ರಹ್ಮಾಂಡ ಯಾರ ನಾಭಿಯಿಂದ ಸೃಷ್ಟಿಯಾಗಿದೆಯೋ, ಅವನು ಪದ್ಮನಾಭ. ಈ ಸೃಷ್ಟಿಯ ಕಾರಣಪುರುಷ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>49) ಅಮರಪ್ರಭುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">"ಮರರು" ಅಂದರೆ ಮರಣ ಹೊಂದುವವರು. "ಅಮರರು" ಅಂದರೆ ಮರಣವಿಲ್ಲದವರು ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;">ಮರಣ ಕೇವಲ ಬೌದ್ಧಿಕ ಶರೀರಕ್ಕೆ ಹೊರತು ಸೂಕ್ಷ್ಮ ಶರೀರಕ್ಕಲ್ಲ. ಮುಕ್ತಿ ಪಡೆದ ಎಲ್ಲಾ ಜೀವರು ಅಮರರು.</span><br />
<span style="font-size: large;">ಬ್ರಹ್ಮಾದಿ-ದೇವತೆಗಳು ಅಮೃತಪಾನದಿಂದ ಅಮರರೆನಿಸಿದ್ಧರೂ ಕೂಡ , ಅವರಿಗೂ ಹಲವು
ಕಲ್ಪಗಳ ನಂತರ ಮರಣ ಮತ್ತು ಮೋಕ್ಷವಿದೆ. ಆದರೆ ಬ್ರಹ್ಮಾದಿ-ದೇವತೆಗಳ ಆಯಸ್ಸು
ಧೀರ್ಘವಾದ್ದರಿಂದ ಅವರನ್ನು ಅಮರರು ಎನ್ನುತ್ತಾರೆ. ಇಲ್ಲಿ ಅಮರಪ್ರಭು ಎಂದರೆ ಮುಕ್ತಿ
ಪಡೆದ ಜೀವ ಹಾಗೂ ಬ್ರಹ್ಮಾದಿ-ದೇವತೆಗಳ ಒಡೆಯ(ಪ್ರಭು) ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>50) ವಿಶ್ವಕರ್ಮಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವಿಶ್ವಕರ್ಮ ಎಂದರೆ ಈ ವಿಶ್ವದ ವಿನ್ಯಾಸಕಾರ (Architect). ಪ್ರಾಚೀನ ಗ್ರಂಥಗಳಲ್ಲಿ ಈ
ವಿಶ್ವವನ್ನು ಐವತ್ತೈದು ಅವಯವಗಳಿರುವ ಪ್ರವೃತ್ತಿ ಮತ್ತು ನಿವೃತ್ತಿ ಎಂಬ ಎರಡು
ಹಣ್ಣುಗಳಿರುವ ಒಂದು ಮರವನ್ನಾಗಿ ವರ್ಣಿಸಿದ್ದಾರೆ. ಇಲ್ಲಿ ಪ್ರವೃತ್ತಿ ಎಂದರೆ
ಬೌದ್ಧಿಕ ಸುಖದ ಬೆನ್ನು ಹತ್ತುವ ಕರ್ಮ ಜೀವಿ, ಹಾಗೂ ನಿವೃತ್ತಿ ಎಂದರೆ
ಬೌದ್ಧಿಕ ಸುಖಕ್ಕೆ ಬೆನ್ನು ಹಾಕಿ ಮೋಕ್ಷದತ್ತ ಪ್ರಯಾಣಿಸುತ್ತಿರುವವ ಎಂದರ್ಥ. ಭಗವಂತನ ಈ
ಅಪೂರ್ವ ವಿನ್ಯಾಸದ ಹಿಂದಿರುವ ಐವತ್ತೈದು ಪ್ರಮುಖ ಅಂಗಗಳನ್ನು ಮರದ ಉದಾಹರಣೆಯೊಂದಿಗೆ
ವರ್ಣಿಸಿದ್ದಾರೆ.</span><br />
<span style="font-size: large;">ಬನ್ನಿ, ಈ ಅಪೂರ್ವ ವಿನ್ಯಾಸವನ್ನು ಸಂಕ್ಷಿಪ್ತವಾಗಿ ನೋಡೋಣ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">1) ಏಕಾಯನಹಃ - ಈ ವಿಶ್ವಕ್ಕೆ ಮೂಲ-ಪ್ರಕೃತಿ. ಇದನ್ನೇ ಇಲ್ಲಿ ಮರವೆಂದು ಕರೆದಿರುವುದು.</span><br />
<span style="font-size: large;">2-3 ) ವಿಫಲಹಃ -ಮೇಲೆ ಹೇಳಿರುವ ಪ್ರವೃತ್ತಿ ಮತ್ತು ನಿವೃತ್ತಿ ಈ ಮರದಲ್ಲಿರುವ ಎರಡು ಹಣ್ಣುಗಳು.</span><br />
<span style="font-size: large;">4 -6 ) ತ್ರಿಮೂಲಹಃ -ಸತ್ವ , ರಜಸ್ಸು ಮತ್ತು ತಮಸ್ಸು ಎಂಬ ಮೂರು ಮೂಲಗಳು.</span><br />
<span style="font-size: large;">7-10 ) ಚತುರಸಹಃ -ಧರ್ಮ , ಅರ್ಥ , ಕಾಮ , ಮತ್ತು ಮೋಕ್ಷವೆಂಬ ನಾಲ್ಕು ರಸಗಳು.</span><br />
<span style="font-size: large;">11-15 ) ಪಂಚಶಿಖಃ -ಮಣ್ಣು , ನೀರು , ಬೆಂಕಿ , ಗಾಳಿ ಮತ್ತು ಆಕಾಶವೆಂಬ ಪಂಚಭೂತಗಳು. (ಅಥವಾ-ಶಬ್ದ , ಸ್ಪರ್ಶ ,ರೂಪ , ರಸ ಮತ್ತು ಗಂಧ)</span><br />
<span style="font-size: large;">16-21 ) ಷಡಾತ್ಮ - ಆರು ಸ್ವಭಾವಗಳಾದ ಮೋಹ , ಶೋಕ ,ಕ್ಷುತ್ (ಹಸಿವು),
ಪಿಪಾಸು(ಬಾಯಾರಿಕೆ) , ಜರ(ಅಜ್ಞಾನ) ಮತ್ತು ವ್ಯಾಧಿ, ಹಾಗೂ ಆರು
ಬೆಳವಣಿಗೆಯ ಹಂತಗಳಾದ-ಅಸ್ತಿ(ಗರ್ಭ ಪ್ರವೇಶಿಸುವ ಹಂತ ), ಜಾಯತೆ (ಹುಟ್ಟುವ ಹಂತ),
ವರ್ಧತೆ (ಬೆಳವಣಿಗೆಯ ಹಂತ), ವಿಪರಿಣಮತೆ( ದೇಹದ ಬದಲಾವಣೆಯ ಹಂತ) ಅಪಕ್ಷೀಯತೆ
(ಮುದಿತನ) ಮತ್ತು ಕೊನೆಯದಾಗಿ ನಷ್ಯತೆ .</span><br />
<span style="font-size: large;">22-28) ಸಪ್ತತ್ವಕ್ -ಏಳು ತೊಗಟೆಗಳಾದ ತ್ವಕ್ (ಚರ್ಮದ ಹೊರ ಪದರು), ಚರ್ಮ(ಒಳಚರ್ಮ), ಮಾಂಸ , ರಕ್ತ , ಮೇದಸ್ಸು ,ಮಜ್ಜ ಮತ್ತು ಅಸ್ತಿ.</span><br />
<span style="font-size: large;">29-36) ಅಷ್ಟವಿಟಪಹಃ -ಎಂಟು ಬಗೆಯ ಜೀವಜಾತಗಳು (ಉದಾಹರಣೆಗೆ- ದೇವತೆಗಳು, ರಾಕ್ಷಸರು,ಮನುಷ್ಯರು, ಧಾನವರು.. ಇತ್ಯಾದಿ).</span><br />
<span style="font-size: large;">37-45 ) ನವಾಕ್ಷಹಃ -ಒಂಬತ್ತು ಪೊಟರೆಗಳಾದ ನವದ್ವಾರಗಳು (ಕಣ್ಣು, ಕಿವಿ , ಮೂಗು , ಬಾಯಿ ,ಮಲ-ಮೂತ್ರ ದ್ವಾರ) </span><br />
<span style="font-size: large;">45-55) ದಶಸ್ಚದಹಃ -ಹತ್ತು ಎಲೆಗಳು- ಐದು ಜ್ಞಾನೇಂದ್ರಿಯ ಮತ್ತು ಐದು ಕರ್ಮೇಂದ್ರಿಯಗಳು.</span><br />
<span style="font-size: large;">ಇಂತಹ ವಾಸ್ತುಶಿಲ್ಪದ ಈ ವಿಶಿಷ್ಟವಾದ ವಿಶ್ವವನ್ನು ವಿನ್ಯಾಸಗೊಳಿಸಿರುವ ಭಗವಂತ ವಿಶ್ವಕರ್ಮ.</span><br />
<span style="font-size: large;">ಈ ಪ್ರಪಂಚದಲ್ಲಿ ಒಂದು ವಸ್ತುವಿನಂತೆ ಇನ್ನೊಂದು ವಸ್ತುವಿಲ್ಲ. ಭಗವಂತನ ಅದ್ವಿತೀಯ
ಅಖಂಡ ವಿನ್ಯಾಸಕ್ಕೆ ಉತ್ತಮ ಉದಾಹರಣೆ ಮನುಷ್ಯನ ಬೆರಳಚ್ಚು (Finger print) ಒಬ್ಬನ
ಬೆರಳಚ್ಚು ಇನ್ನೊಬ್ಬನಿಗಿಂತ ಭಿನ್ನ ! ಇದು ಸಾಮಾನ್ಯ ವಿನ್ಯಾಸವಲ್ಲ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲಿನ ಅರ್ಥವಲ್ಲದೆ ಇನ್ನೂ ಅನೇಕ ಅರ್ಥಗಳನ್ನು ಈ ನಾಮದಲ್ಲಿ ನೋಡಬಹುದು. ವಿಶ್ವ
ಅನ್ನುವ ಶಬ್ದಕ್ಕೆ 'ಎಲ್ಲಾ' ಎನ್ನುವ ಅರ್ಥವಿದೆ, ಅದ್ದರಿಂದ ವಿಶ್ವಕರ್ಮ ಎಂದರೆ
ಸರ್ವ-ಕರ್ಮಗಳ ನಿಯಾಮಕ ಭಗವಂತ.</span><br />
<span style="font-size: large;">ಪುರಾಣದಲ್ಲಿ ಕಾಣುವ ದೇವ ಶಿಲ್ಪಿ-ವಿಶ್ವಕರ್ಮ. ದೇವಸ್ಥಾನ ಮತ್ತು ಮನೆಯ ವಾಸ್ತು
ವಿನ್ಯಾಸವನ್ನು ದೇವಶಿಲ್ಪಿಯ ಒಳಗೆ ನಿಂತು ನಮಗೆ ಕರುಣಿಸಿದ ಭಗವಂತ ವಿಶ್ವಕರ್ಮ
ಇತ್ಯಾದಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>51) ಮನುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮನ್ವಂತರಗಳನ್ನು ಮನು ಎಂದೂ ಕರೆಯುತ್ತಾರೆ. ಮನ್ವಂತರಗಳು ಹದಿನಾಲ್ಕು. ಅವುಗಳೆಂದರೆ:</span><br />
<span style="font-size: large;">1 ) ಸ್ವಾಯಂಭುವ ಮನು, 2) ಸ್ವರೋಚಿಶ ಮನು, 3) ಉತ್ತಮ ಮನು, 4) ತಪಾಸ ಮನು 5)
ರೈವತ ಮನು, 6) ಚಕ್ಷುಶ ಮನು, 7) ವೈವಸ್ವತ ಮನು (ಈಗ ನಡೆಯುತ್ತಿರುವುದು) , 8) ಸಾವರಣಿ
ಮನು, 9) ದಕ್ಷ ಸಾವರಣಿ ಮನು, 10) ಬ್ರಹ್ಮ ಸಾವರಣಿ ಮನು, 11) ಧರ್ಮ ಸಾವರಣಿ ಮನು,
12) ಮೇರು ಸಾವರಣಿ ಮನು, 13) ದೇವ ಸಾವರಣಿ ಮನು, 14) ಇಂದ್ರ ಸಾವರಣಿ ಮನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">1 ಮಾನವ ವರ್ಷ = ದೇವತೆಗಳ 1 ದಿನ (ಉತ್ತರಾಯಣ ಹಗಲು ಮತ್ತು ದಕ್ಷಿಣಾಯಣ ರಾತ್ರಿ).</span><br />
<span style="font-size: large;">360 ಮಾನವ ವರ್ಷ = ದೇವತೆಗಳ 360 ದಿನ = 1 ದೇವ ವರ್ಷ.</span><br />
<span style="font-size: large;">1200 ದೇವ ವರ್ಷ = 4,32,000 ಮಾನವ ವರ್ಷ = 1 ಕಲಿಯುಗದ ಅವಧಿ.</span><br />
<span style="font-size: large;">2400 ದೇವ ವರ್ಷ = 8,64,000 ಮಾನವ ವರ್ಷ = 1 ದ್ವಾಪರ ಯುಗದ ಅವಧಿ.</span><br />
<span style="font-size: large;">3600 ದೇವ ವರ್ಷ = 12,96,000 ಮಾನವ ವರ್ಷ = 1 ತ್ರೇತಾ ಯುಗದ ಅವಧಿ.</span><br />
<span style="font-size: large;">4800 ದೇವ ವರ್ಷ = 17,28,000 ಮಾನವ ವರ್ಷ = 1 ಕೃತ ಯುಗದ ಅವಧಿ.</span><br />
<span style="font-size: large;">12,000 ದೇವ ವರ್ಷ = 43,20,000 ಮಾನವ ವರ್ಷ = 1 ಮಹಾಯುಗ.</span><br />
<span style="font-size: large;">ಸುಮಾರು 71 ಮಹಾಯುಗ = 1 `ಮನ್ವಂತರ', ಒಂದು ಮನುವಿನ ವರ್ಷ.</span><br />
<span style="font-size: large;">1000 ಮಹಾಯುಗ = 1 ದಿನ ಕಲ್ಪ = ಒಂದು ಬ್ರಹ್ಮ ದಿನ (ಹಗಲು)</span><br />
<span style="font-size: large;">720 ದಿನ ಕಲ್ಪ = 1 ಬ್ರಹ್ಮ ವರ್ಷ</span><br />
<span style="font-size: large;">ಒಂದು ಬ್ರಹ್ಮನ ಅವಧಿ 100 ಬ್ರಹ್ಮ ವರ್ಷ = 43,20,000 x 1000 x 720 x 100 =</span><br />
<span style="font-size: large;">31,104,000,00,00,000 (31,104 ಸಾವಿರ ಕೋಟಿ) ಮಾನವ ವರ್ಷ !! </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಯಾವುದರ ಮೂಲಕ ಮನನ ಮಾಡುತ್ತೇವೋ ಅವನು ಮನು (ಮನನ ಮಾಡುವುದು ಮಂತ್ರಗಳ ಮೂಲಕ )</span><br />
<span style="font-size: large;">ಅದ್ದರಿಂದ ಮನು ಅಂದರೆ ಮನುವಿನೊಳಗಿದ್ದು (ಮಂತ್ರಗಳಲ್ಲಿ ಮತ್ತು ಮನ್ವಂತರಗಳಲ್ಲಿ ಇದ್ದು) , ಮನುವಾಗಿ ಎಲ್ಲವನ್ನೂ ಬಲ್ಲ ಭಗವಂತ !</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>52) ತ್ವಷ್ಟಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ತ್ವಷ್ಟೃ ಅಂದರೆ ಉಳಿಯಿಂದ ಮರವನ್ನು ಕೆತ್ತುವ ಶಿಲ್ಪಿ ಎನ್ನುವ ಅರ್ಥವನ್ನು
ಕೊಡುತ್ತದೆ. ಈ ಹಿಂದೆ ವಿಶ್ವಕರ್ಮ ನಾಮಕನಾಗಿ ಭಗವಂತನನ್ನು ಶ್ರೇಷ್ಠ ವಿನ್ಯಾಸಕಾರನಾಗಿ
ನೋಡಿದ್ದೇವೆ. ಇಲ್ಲಿ ತ್ವಷ್ಟೃ ಅಂದರೆ ಮಣ್ಣು , ನೀರು ಮತ್ತು ಬೆಂಕಿಯೆಂಬ ಉಳಿಯಿಂದ,
ಅದ್ಭುತ ಸೌಂದರ್ಯದಿಂದ ಕೂಡಿದ ಈ ವಿಶ್ವವನ್ನು ಕೆತ್ತಿದ ಅಪೂರ್ವ ಶಿಲ್ಪಿ ಎಂದರ್ಥ.
ಪ್ರಳಯ ಕಾಲದಲ್ಲಿ ಎಲ್ಲವನ್ನೂ ಸಂಹರಿಸುವ ಭಗವಂತ ತ್ವಷ್ಟಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>53) ಸ್ಥವಿಷ್ಠಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸ್ಥವಿಷ್ಠ ಅಂದರೆ ಸ್ಥೂಲಕಾಯ ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಭಗವಂತ
ವಿವಿಧತೆಯಾತ್-ವಿಷ್ಟಥಿ. ಅಂದರೆ ಆಕಾಶದಂತೆ ಸ್ಥೂಲನಾಗಿರುವವ ಆದರೆ
ಅನಂತ ರೂಪದಲ್ಲಿ ಅನಂತ ವಸ್ತುವಿನಲ್ಲಿ ಅದ್ವಿತೀಯ, ಅನನ್ಯ, ಅನುಪಮ ರೂಪಕನಾಗಿ
ತುಂಬಿರುವವನು. ಈ ರೀತಿ ಅಖಂಡವಾಗಿ ಉಹಿಸಲೂ ಅಸಾಧ್ಯವಾದ ಅದ್ಭುತ
ಕಾಯನಾದ ಭಗವಂತ ಸ್ಥವಿಷ್ಠ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>54) ಸ್ಥವಿರೋ ಧ್ರುವಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸ್ಥವಿರೋ ಧ್ರುವ ಅಂದರೆ- ಮೇಲೆ ಹೇಳಿರುವ ಇಷ್ಟೊಂದು ವೈವಿಧ್ಯತೆಗಳಿಂದ ಎಲ್ಲಾ
ಆಕಾರದಲ್ಲೂ ಇದ್ದು ನಿರ್ವಿಕಾರನಾಗಿರುವ ಭಗವಂತ. ಎಲ್ಲಕ್ಕಿಂತ ಮೊದಲಿದ್ದ ಅಚಲ ತತ್ವ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಅಗ್ರಾಹ್ಯಃ ಶಾಶ್ವತಃ ಕೃಷ್ಣೋ ಲೋಹಿತಾಕ್ಷಃ ಪ್ರತರ್ದನಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಪ್ರಭೂತಸ್ತ್ರಿಕಕುಬ್ಧಾಮ ಪವಿತ್ರಂ </b><b>ಮಂಗಲಂ</b><b> ಪರಮ್</b><b> || 7 ||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>55) ಅಗ್ರಾಹ್ಯಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಅನಂತ ವಿಶ್ವದಲ್ಲಿ ಅನಂತ ರೂಪದಲ್ಲಿ ತುಂಬಿದ್ದರೂ ಕೂಡ ಆತ ನಿರ್ವಿಕಾರ!
ಇದನ್ನು ಹೇಗೆ ಊಹಿಸುವುದು ಅನ್ನುತೀರ? ಇಲ್ಲ , ಮನುಷ್ಯನ ಮನಸ್ಸಿನಿಂದ ಅವನನ್ನು
ಸಂಪೂರ್ಣ ಗ್ರಹಿಸಲು ಅಸಾಧ್ಯ. ಏಕೆಂದರೆ ಆತ ಅಗ್ರಾಹ್ಯ - ಗ್ರಹಿಸಲು ಅಸಾಧ್ಯವಾದವನು.
ಇಷ್ಟೇ ಅಲ್ಲ ಅವನು ಅಗ್ರ-ಅಹ್ಯ ಅಂದರೆ , ಎಲ್ಲಕ್ಕಿಂತ ಮೊದಲು ಇದ್ದವನು ಮತ್ತು
ಎಲ್ಲಕ್ಕಿಂತ ಶ್ರೇಷ್ಠನಾದವನು ಅದ್ದರಿಂದ ಅವನು ಅಗ್ರಾಹ್ಯ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>56 ) ಶಾಶ್ವತಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಎಂದೂ ಯಾವುದೇ ಬದಲಾವಣೆಗೆ ಒಳಪಡದೆ, ಎಂದೆಂದೂ ಶಾಶ್ವತವಾಗಿರುವವನು.</span><br />
<span style="font-size: large;">ಅದ್ದರಿಂದ ಅವನು ಶಾಶ್ವತ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>57) ಕೃಷ್ಣಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಕೃಷ್ಣ ಎನ್ನುವುದು ಮೇಲ್ನೋಟಕ್ಕೆ ವಸುದೇವ ದೇವಕಿಯರಲ್ಲಿ ಅವತರಿಸಿದ
ಭಗವಂತನ ಹೆಸರು. ಆದರೆ ಕೃಷ್ಣ ಎನ್ನುವುದು ಭಗವಂತನ ಮೂಲ ರೂಪದ ಹೆಸರೂ
ಹೌದು. ಗರ್ಗಾಚಾರ್ಯರು, ತಾಯಿ ಯಶೋದೆಯಲ್ಲಿ ಮಗುವಿನ ಹೆಸರಿಡುವಾಗ ಹೀಗೆ ಹೇಳುತ್ತಾರೆ
"ಈ ಮಗುವಿಗೆ ನಾನು ಹೆಸರಿಡುತ್ತಿಲ್ಲ. ಈ ಜಗತ್ತಿನಲ್ಲಿ ಇರುವ ಎಲ್ಲಾ ಹೆಸರೂ ಇವನದೇ,
ಇವನಿಗೆ ಇರುವ ಹೆಸರನ್ನೇ ನಿಮಗೆ ನೆನಪಿಸುತ್ತಿದ್ದೇನೆ, ಈತ ಶ್ಯಾಮ, ಸುಂದರ, ವಾಸುದೇವ,
ಶ್ರೀ ಕೃಷ್ಣ " ಎಂದು ಹೇಳಿ ನಾಮಕರಣ ಮಾಡುತ್ತಾರೆ. ಚತುರ್ವಂಶ ಮೂರ್ತಿಗಳಲ್ಲಿ
ಇಪ್ಪತ್ನಾಲ್ಕುನೆ ರೂಪವೂ "ಕೃಷ್ಣ" . ಧರ್ಮ ದೇವತೆಯಲ್ಲಿ ಹುಟ್ಟಿದ ಒಂದು ರೂಪ "ಕೃಷ್ಣ"
(ನರ, ನಾರಾಯಣ, ಹರಿ, ಕೃಷ್ಣ). ಭಗವಂತನ ಸಹಸ್ರ ರೂಪದಲ್ಲಿ ಕೃಷ್ಣ ರೂಪ ಕೂಡಾ ಒಂದು. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲಿನ ಐದು ಸಂದರ್ಭಗಳಲ್ಲಿ "ಕೃಷ್ಣ" ನಾಮಕನಾದ ಭಗವಂತನನ್ನು ಕಾಣುತ್ತೇವೆ. ಮೂಲತಃ
ಕೃಷ್ಣ ಎಂದರೆ ಕಪ್ಪು, ನೀಲ ಮೇಘ ಶ್ಯಾಮ. ಈ ನೀಲ ಕಪ್ಪು
ಅಂದದ ಪ್ರತೀಕ ಹಾಗೂ ಜ್ಞಾನದ ಪ್ರತೀಕ ಕೂಡ ಹೌದು. ದ್ರೌಪದಿ ಆ ಕಾಲದ ಅತ್ಯಂತ
ಸೌಂದರ್ಯವತಿ. ಅದ್ದರಿಂದ ಆಕೆಯನ್ನು ಕೃಷ್ಣೆ ಎಂದು ಕರೆಯುತ್ತಿದ್ದರು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ದ್ರೋಣಾಚಾರ್ಯರು ಬಿಳಿ ಗಡ್ಡದ ಶ್ವೇತ ವಸ್ತ್ರಧಾರಿಯಾಗಿದ್ದ ಕಪ್ಪಗಿನ ಆಕರ್ಷಕ
ವ್ಯಕ್ತಿ. ಇಲ್ಲಿ ನೀಲ ಕಪ್ಪು
ಜ್ಞಾನದ ಸಂಕೇತ. ಅತೀ ಕೋಪಬಂದಾಗ ನಾವು ಕೆಂಪಾಗಿ ಕಾಣುತ್ತೇವೆ. ಅದೇ ರೀತಿ
ಸಂಪೂರ್ಣ ಜ್ಞಾನಿ ನೀಲವಾಗಿ ಕಾಣುತ್ತಾನೆ. ಅದ್ದರಿಂದ ಪರಿಪೂರ್ಣ ಜ್ಞಾನಿ ಭಗವಂತ ತನ್ನ
ಅವತಾರದಲ್ಲಿ ಕಾಣಿಸಿದ್ದು ನೀಲಮೇಘ ಶ್ಯಾಮನಾಗಿ. ಇದೇ ರೀತಿಯಲ್ಲಿ ಇನ್ನೂ ಹಲವೂ
ರೂಪದಲ್ಲಿ ಕೃಷ್ಣ ಎನ್ನುವ ನಾಮದ ಅರ್ಥವನ್ನು ಹುಡುಕಬಹುದು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಕೃಷ್ಣ ಹುಟ್ಟುವ ಮೊದಲು ದೇವಕಿಯ ಗರ್ಭದಲ್ಲಿ ಸಂಕರ್ಷಣ (ಬಲರಾಮ) ಇದ್ದ.
ಸಂಕರ್ಷಣನನ್ನು ಸಂಕರ್ಷಿಸಿ ಆನಂತರ ದೇವಕಿಯ ಅಷ್ಟಮ ಗರ್ಭದಲ್ಲಿ ಹುಟ್ಟಿದ
ಕಾರಣಕ್ಕೆ ಆತನನ್ನು ಕೃಷ್ಣ ಎನ್ನುತ್ತಾರೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಆತ ಹುಟ್ಟಿದ ಮೇಲೆ ಮಾಡಿದ ಪ್ರತಿಯೊಂದು ಕೆಲಸವೂ ಕರ್ಷಣವೇ. ಪೂತನಿ, ಶಕಟಾಸುರ,
ಕೇಶಿ, ಕಂಸ .. ಹೀಗೆ ದುಷ್ಟ ಶಕ್ತಿಗಳನ್ನೆಲ್ಲವನ್ನು ಕರ್ಷಣೆ ಮಾಡಿದವ ಕೃಷ್ಣ. ಹಾಗೆ
ಜ್ಞಾನ ಮೂರ್ತಿಯಾದ ಆತ ಹಕ್ಕಿಗಳು , ಹಸುಗಳು, ಗೋಪಾಲಕರು, ಗೋಪಿಕೆಯರು ಹಾಗೂ ಯಮುನಾ
ನದಿಯನ್ನೂ ಕೂಡ ತನ್ನ ಸೌಂದರ್ಯದಿಂದ ಆಕರ್ಷಸಿ ಉತ್ಕರ್ಷಣೆ ಮಾಡಿದವ. ಅದ್ದರಿಂದ ಆತ
'ಕೃಷ್ಣ'. ಅರ್ಜುನನ ರಥದಲ್ಲಿ ನಿಂತು ಹದಿನೆಂಟು ಅಕ್ಷೋಹಿಣಿ ಸೈನ್ಯವನ್ನು ಕರ್ಷಣೆ
ಮಾಡಿದ. ಹೀಗೆ ಅಸುರರನ್ನು ನಿಗ್ರಹಿಸಿ ಭೂ ಭಾರವನ್ನು ಕರ್ಷಣೆ ಮಾಡಿ, ಸಜ್ಜನರ ಹಾಗೂ
ಧರ್ಮದ ಉದ್ಧಾರಕ್ಕಾಗಿ ಅವತರಿಸಿದ ಭಗವಂತ 'ಕೃಷ್ಣ' .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇನ್ನು ಕೃಷ್ಣ ಪದವನ್ನು ಒಡೆದರೆ ಕೃಷಿ+ಣ=ಕೃಷ್ಣ . ಕೃಷಿ ಅಂದರೆ ಭೂಮಿ, ಣ ಅಂದರೆ ಬಲ
ಅಥವ ಆನಂದ. ಅದ್ದರಿಂದ ಕೃಷ್ಣ ಎಂದರೆ ಧರ್ಮವನ್ನು ಬಲಪಡಿಸಲು ಭೂಮಿಯಲ್ಲಿ ಅವತರಿಸಿದ
ಆನಂದಸ್ವರೂಪ ಭಗವಂತ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>58) ಲೋಹಿತಾಕ್ಷಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಲೋಕ+ಹಿತ+ಅಕ್ಷ - ಅಂದರೆ ಲೋಕದ ಹಿತಕ್ಕಾಗಿ ಭಕ್ತರ ಮನೋಭಿಲಾಷೆ ಪೂರ್ತಿಗಾಗಿ
ತಾವರೆಯಂತಹ ಅರಳು ಕಣ್ಣು ಉಳ್ಳವನು ಎಂದರ್ಥ. ಈ ನಾಮದ ಅರ್ಥವನ್ನು ತಿಳಿಯಬೇಕಾದರೆ
ನಾವು ಭಗವಂತ ಕೊಪೋದ್ರಿಕ್ತನಾದ ಕೆಲವು ಘಟನೆಗಳನ್ನು ನೋಡಬೇಕಾಗುತ್ತದೆ.
ಮಹಾಭಾರತ ಯುದ್ಧದಲ್ಲಿ ಅರ್ಜುನ ಭೀಷ್ಮ ಪಿತಾಮಹರ ನಡುವೆ ಯುದ್ಧ
ಪ್ರಾರಂಭವಾದಾಗ ನಡೆದ ಒಂದು ಘಟನೆಯನ್ನು ನೋಡೋಣ. ಅರ್ಜುನ ತನ್ನನ್ನು ಮುದ್ದಿಸಿ ಆಡಿಸಿ
ಬೆಳೆಸಿದ ಪಿತಾಮಹನೊಂದಿಗೆ ಮನಸ್ಸಿಲ್ಲದ ಮನಸ್ಸಿನಿಂದ ಯುದ್ಧ ಮಾಡುತ್ತಿರುತ್ತಾನೆ.
ಇದನ್ನು ಗಮನಿಸಿದ ಸಾರಥಿ ಕೃಷ್ಣ ಕೋಪಗೊಳ್ಳುತ್ತಾನೆ. ಮಹಾಭಾರತ ಯುದ್ಧದ
ಮೊದಲು ತಾನು ಶಸ್ತ್ರ ಹಿಡಿಯುವುದಿಲ್ಲ ಎಂದು ಪ್ರತಿಜ್ಞೆ ಮಾಡಿದ್ದ ಕೃಷ್ಣ,
ಕೋಪಾವೇಶದಿಂದ ಭೀಷ್ಮನನ್ನು ಸಾಯಿಸಲೆಂಬಂತೆ ಚಕ್ರವನ್ನೇ ಹಿಡಿದು ಮುಂದೊತ್ತಿ
ಬರುತ್ತಿದ್ದಾನೆ! ಆಗ ಆತನ ಕಣ್ಣು ಕೆಂದಾವರೆ ಹೂವಿನಂತೆ ಕೆಂಪಾಗಿ ಕಾಣುತ್ತಿರುತ್ತದೆ.
ಇದನ್ನು ನೋಡಿದ ಬೀಷ್ಮ ತನ್ನ ಎರಡೂ ಕೈಯನ್ನು ಜೋಡಿಸಿ ಹೀಗೆ ಹೇಳುತ್ತಾನೆ:</span><br />
<span style="font-size: large;">" ಓ ಭಗವಂತ; ನಿನ್ನ ಕೈಯಲ್ಲಿ ಚಕ್ರ ಹಿಡಿಸುತ್ತೇನೆ, ಹಾಗೆ ಯುದ್ಧ ಮಾಡುತ್ತೇನೆ
ಎಂದು ನಾನು ಪ್ರತಿಜ್ಞೆ ಮಾಡಿದ್ದೆ. ಚಕ್ರ ಹಿಡಿಯುವುದಿಲ್ಲ ಎಂದಿದ್ದೆ ನೀನು. ಆದರೆ ಈಗ
ನನ್ನ ಪ್ರತಿಜ್ಞೆಯನ್ನು ಈಡೇರಿಸಲು ನೀನು ಚಕ್ರ ಹಿಡಿದಿರುವೆ. ನಿನ್ನನ್ನೇ ಮರೆತಿರುವೆ,
ಆದರೆ ನಿನ್ನ ಭಕ್ತನನ್ನು ಮರೆತಿಲ್ಲ; ನೀನಲ್ಲದೆ ನಮಗೆ ಗತಿ ಇನ್ನ್ಯಾರು?
"ಎನ್ನುತ್ತಾನೆ. ಈ ಘಟನೆಯಲ್ಲಿ ಲೋಕಕಲ್ಯಾಣಕ್ಕಾಗಿ ಭಗವಂತನ ಕೋಪ ಮತ್ತು ಅದರ ಹಿಂದಿರುವ
ಕರುಣೆ ವ್ಯಕ್ತವಾಗಿದೆ. ಇದೇ ರೀತಿ ಇನ್ನೊಂದು ಘಟನೆ ನರಸಿಂಹ ಅವತಾರದಲ್ಲಿ ಕಂಡು
ಬರುತ್ತದೆ. ಹಿರಣ್ಯಕಷಿಪುವನ್ನು ಕೊಂದು ಆತನ ಕರುಳನ್ನು ಬಗೆದು ಕೊರಳಿಗೆ ಹಾಕಿಕೊಂಡರೂ,
ಶಾಂತನಾಗದ ಭಗವಂತನ ಕೋಪೋದ್ರಿಕ್ತ ರೂಪವನ್ನು ಕಂಡು,
ದೇವತೆಗಳೆಲ್ಲರೂ ಭಯಗೊಂಡಾಗ, ಐದು ವರ್ಷದ ಪುಟ್ಟ ಬಾಲಕ ಪ್ರಹಲ್ಲಾದನ
ಪ್ರಾರ್ಥನೆಗೆ ಮಣಿದು, ಶಾಂತ ಮೂರ್ತಿಯಾಗುತ್ತಾನೆ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲಿನ ಘಟನೆಯಲ್ಲಿ ಲೋಕಕಲ್ಯಾಣಕ್ಕಾಗಿ ಭಗವಂತ ದುಷ್ಟರನ್ನು
ತನ್ನ ಕೆಂಗಣ್ಣಿನಿಂದ ನಾಶಮಾಡಿ, ಭಕ್ತರ ಅಭಿಲಾಷೆಯನ್ನು
ಪೂರ್ತಿ ಮಾಡುವುದು ಕಂಡುಬರುತ್ತದೆ. ಇಂತಹ ಅರಳುಗಣ್ಣಿನ ಭಗವಂತ ಲೋಹಿತಾಕ್ಷ !</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>59) ಪ್ರತರ್ದನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಾಷೆಯಲ್ಲಿ, ಬರವಣಿಗೆಯಲ್ಲಿ, 'ಸಂಕ್ಷಿಪ್ತ ' (Abbreviation)
ಉಪಯೋಗಿಸುವುದು ಮೂಲತಃ ಬಂದಿದ್ದು ಸಂಸ್ಕೃತದಿಂದ. ಸಂಸ್ಕೃತ ಗ್ರಂಥಗಳಲ್ಲಿ ವಿಶೇಷವಾಗಿ
ಪದದ ಸಂಕ್ಷಿಪ್ತ ರೂಪವನ್ನು ಉಪಯೋಗಿಸುತ್ತಾರೆ .</span><br />
<span style="font-size: large;">ಪ್ರತರ್ದನ ಎನ್ನುವ ಪದವನ್ನು ಈ ಕೆಳಗಿನಂತೆ ಬಿಡಿಸಬಹುದು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">1) ಪ್ರ+ತರ್ದನ 2) ಪ್ರ+ತರ್ದ+ನಯತಿ</span><br />
<span style="font-size: large;">ಪ್ರ+ತರ್ದನ- ಇಲ್ಲಿ 'ಪ್ರ' ಎನ್ನುವುದು ಪ್ರಕ್ರುಷ್ಟರು ಎನ್ನುವ ಪೂರ್ಣ ಪದದ
ಸಂಕ್ಷಿಪ್ತ ರೂಪ. ಪ್ರತರ್ದನಃ ಅಂದರೆ ಪ್ರಕ್ರುಷ್ಟರಿಗೆ ಹಿಂಸೆ ಕೊಡುವ ದುಷ್ಟ
ಶಕ್ತಿಯನ್ನು ನಿರ್ಮೂಲ ಮಾಡುವವನು ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪ್ರ+ತರ್ದ+ನಯತಿ- ಇಲ್ಲಿ 'ಪ್ರ' ಎನ್ನುವುದು ಪ್ರಹ್ಲಾದ ಎನ್ನುವ ಪೂರ್ಣ ಪದದ
ಸಂಕ್ಷಿಪ್ತ ರೂಪ. ತರ್ದ ಎಂದರೆ ಹಿಂಸೆ. ನಯತಿ ಎಂದರೆ ಹೋಗಲಾಡಿಸಿದವನು. ಅದ್ದರಿಂದ
ಪ್ರತರ್ದನಃ ಎಂದರೆ ಪ್ರಹ್ಲಾದನಿಗೆ ಹಿಂಸೆ
ಕೊಟ್ಟಂತಹ ಹಿರಣ್ಯಕಶಿಪುವನ್ನು ಮರ್ದಿಸಿ ಆತನ ಕಷ್ಟವನ್ನು ಪರಿಹರಿಸಿ ಲೋಕವನ್ನು
ಹಿಂಸೆಯಿಂದ ಪಾರುಮಾಡಿದವನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>60) ಪ್ರಭೂತಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭೂಮ ಎಂದರೆ ಪರಿಪೂರ್ಣತೆ. ಪ್ರಭೂತಿ ಎಂದರೆ ಭೂತಿಗಲ್ಲಿ ಪ್ರಕ್ರುಷ್ಟವಾದ ಸ್ಥಿತಿ.
ಪ್ರಭೂತ ಎಂದರೆ ಪರಿಪೂರ್ಣವಾದ ಆನಂದಸ್ವರೂಪನಾದ, ಗುಣಗಳಿಂದ ತುಂಬಿ ತುಳುಕುವ ಭಗವಂತ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>61) ತ್ರಿಕಕುಬ್ಧಾಮ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ತ್ರಿ+ ಕಕುತ್+ ಧಾಮ= ತ್ರಿಕಕುಬ್ಧಾಮ ; ಇಲ್ಲಿ ‘ತ್ರಿ’ ಅಂದರೆ ಮೂರು, ‘ಕಕುತ್’
ಅಂದರೆ ಶಿಖೆ ಅಥವಾ ತುತ್ತ-ತುದಿ, ಧಾಮ ಎಂದರೆ ನೆಲೆಸಿರುವವನು. ತ್ರಿಕಕುಬ್ಧಾಮ ಎಂದರೆ
ಮೂರು ಶಿಖೆಗಳಲ್ಲಿ ನೆಲೆಸಿರುವವನು.</span><br />
<span style="font-size: large;">ಈಗ ನಾವು ಮೂರು ಶಿಖೆಗಳು ಯಾವುದೆಂದು ನೋಡೋಣ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೂರು ಲೋಕಗಳು - ಭೂಮಿ , ಅಂತರಿಕ್ಷ ಮತ್ತು ಸ್ವರ್ಗ. ಈ ಮೂರು
ಲೋಕಗಳ ತುದಿಯಲ್ಲಿ ಮೂರು ಸ್ಥಾನಗಳು. ಭೂಮಿಯಲ್ಲಿ ‘ಶ್ವೇತದ್ವೀಪ’, ಅಂತರಿಕ್ಷದಲ್ಲಿ
‘ಅನಂತಾಸನ’, ಸ್ವರ್ಗದಲ್ಲಿ ‘ವೈಕುಂಠ’. ಮೂರು ತೇಜೋಮಯ ಮೂರ್ತಿಗಳು-ಬ್ರಹ್ಮ, ವಿಷ್ಣು,
ಮಹೇಶ್ವರ. ಓಂಕಾರದ ಮೂರು ಅಕ್ಷರಗಳು -ಅ, ಉ, ಮ್.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ಮೇಲಿನ ಮೂರು ಅಕ್ಷರದಿಂದಾದ ಮೂರು ಪದಗಳು ‘ಭೂಃ, ಭುವಃ ಸ್ವಃ (ಭೂರ್ಭುವಃ ಸ್ವಃ
)’, ಈ ಪದಗಳಿಂದಾದ ಮೂರು ಪಾದಗಳು- “ತತ್ಸರ್ವಿತುರ್ವರೇಣ್ಯಂ, ಭರ್ಗೋದೇವಸ್ಯ ಧೀಮಹಿ,
ಧಿಯೋ ಯೋನಃ ಪ್ರಚೋದಯಾತ್”. ಮೂರು ಪಾದಗಳಿಂದಾದ ಮೂರು ವರ್ಗ (ಸೂಕ್ತಗಳಲ್ಲಿ
ಶ್ರೇಷ್ಠವಾದ ಪುರುಷ ಸೂಕ್ತದಲ್ಲಿ ಮೂರು ವರ್ಗಗಳಿವೆ. ಒಂದರಿಂದ-ಐದು ಮೊದಲ ವರ್ಗ,
ಆರರಿಂದ-ಹತ್ತು ಎರಡನೇ ವರ್ಗ, ಹನ್ನೊಂದರಿಂದ-ಹದಿನಾರು ಮೂರನೇ ವರ್ಗ).
ಸೂಕ್ತಗಳಿಂದಾದ ಅತ್ಯಂತ ಶ್ರೇಷ್ಠವಾದ ಮೂರು ವೇದಗಳು “ಋಗ್ವೇದ, ಯಜುರ್ವೇದ
ಮತ್ತು ಸಾಮವೇದ”.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅದ್ದರಿಂದ ತ್ರಿಕಕುಬ್ಧಾಮ ಅಂದರೆ: ಮೂರು ಲೋಕದಲ್ಲಿ ನೆಲೆಸಿರುವವನು, ಮೂರು
ಲೋಕದಲ್ಲಿರುವ ಮೂರು ನಿತ್ಯ ಸ್ಥಾನದಲ್ಲಿ ನೆಲೆಸಿರುವವನು,ಅಲ್ಲಿ ನೆಲೆಸಿರುವ ಮೂರು
ತೇಜೋಮಯ ಮೂರ್ತಿಗಳಲ್ಲಿ ನೆಲೆಸಿರುವವನು.</span><br />
<span style="font-size: large;">ಮೂರು ಅಕ್ಷರಗಳಿಂದಾದ ಓಂಕಾರದಲ್ಲಿ ಪ್ರತಿಪಾದ್ಯನಾದವನು, ಮೂರು
ವ್ಯಾಹುತಿಗಳಿಂದ ವಾಚ್ಯನಾದವನು, ಗಾಯತ್ರಿಯ ಮೂರು ಪಾದಗಳಲ್ಲಿ ವಾಚ್ಯನಾದವನು, ಪುರುಷ
ಸೂಕ್ತದ ಮೂರು ವರ್ಗದಿಂದ ವಾಚ್ಯನಾದವನು</span><br />
<span style="font-size: large;">ಮೂರು ವೇದದಿಂದ ವಾಚ್ಯನಾದವನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಒಟ್ಟಾರೆ ತ್ರಿಕಕುಬ್ಧಾಮ ಎಂದರೆ ಮೂರು ಲೋಕದಲ್ಲಿ, ತ್ರಿಮೂರ್ತಿ ರೂಪನಾಗಿ, ಸಮಸ್ತ ಶಬ್ದ ಭಂಡಾರ ಮತ್ತು ಸಮಸ್ತ ಶಾಸ್ತ್ರದಿಂದ ವಾಚ್ಯನಾದ ಭಗವಂತ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>62) ಪವಿತ್ರಂ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ದೇಹದಿಂದ ಭಗವಂತ ಹೊರಟು ಹೋದ ಮೇಲೆ ಈ ದೇಹ ಅಪವಿತ್ರವಾಗುತ್ತದೆ. ಆದ್ದರಿಂದ
ಎಲ್ಲವನ್ನು ಪವಿತ್ರಗೊಳಿಸುವ ಶಕ್ತಿಯುಳ್ಳವನು "ಪವಿತ್ರ" . ಆದರೆ ಈ ಬೌದ್ಧಿಕ ಶರೀರ
ಸಂಪೂರ್ಣ ಪವಿತ್ರವಲ್ಲ. ದೇಹ ಕೆಸರಿನಲ್ಲಿ ಅರಳಿದ ತಾವರೆಯಂತೆ. ಈ ದೇಹದಲ್ಲಿರುವ ಕೆಸರು
ಅನೇಕ ! ನಿಜವಾದ ಪಾವಿತ್ರ್ಯತೆ ಸಿಗುವುದು ಈ ದೇಹದಿಂದ ಹೊರಟು ಹೋದ ಮೇಲೆ.
ಶಾಶ್ವತವಾದ ಪಾವಿತ್ರ್ಯ ಮೋಕ್ಷದಲ್ಲಿ. ಇಂತಹ ಪವಿತ್ರವಾದ ಮೋಕ್ಷವನ್ನು ಕರುಣಿಸುವ
ಭಗವಂತ "ಪವಿತ್ರಂ"</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>63) ಮಙ್ಗಲಂ (ಮಂಗಲಂ) ಪರಮ್</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮಙ್ಗಲಂ ಅಂದರೆ ಕಲ್ಯಾಣ. ಕಲ್ಯಾಣ ಎಂದರೆ ನಮ್ಮನ್ನು ಎತ್ತರಕ್ಕೆ ಕೊಂಡೊಯ್ಯುವುದು
ಎಂದರ್ಥ. ಸಾಮಾನ್ಯವಾಗಿ ಮಧುವೆಗೆ ಕಲ್ಯಾಣ ಎನ್ನುತ್ತಾರೆ. ಮಧುವೆಯ
ನಂತರ ಧರಿಸುವ ತಾಳಿಯನ್ನು "ಮಂಗಳ ಸೂತ್ರ" ಎನ್ನುತ್ತಾರೆ. ಆದರೆ ಎಲ್ಲಾ ಮಧುವೆಯು
ಮಂಗಲವಲ್ಲ! ಯಾವ ವಿವಾಹದಿಂದ ಗಂಡು ಮತ್ತು ಹೆಣ್ಣು ಎತ್ತರಕ್ಕೆ ಏರುತ್ತಾರೋ
ಅಂತಹ ಮಧುವೆ ಮಾತ್ರ ಕಲ್ಯಾಣ. ನಮ್ಮನ್ನು ಅಧಃಪತನಕ್ಕೆ ಒಯ್ಯುವ ಮಧುವೆ ಅಮಂಗಲ.
ಜನ-ಸಾಮಾನ್ಯರು ಸಾಮಾನ್ಯವಾಗಿ ಸಾವನ್ನು ಅಮಂಗಲ ಎಂದು ತಿಳಿಯುತ್ತಾರೆ. ಆದರೆ ಮೋಕ್ಷ
ಪ್ರಧಾನವಾದ ಸಾವು ಮಂಗಲ. ಆತ್ಮಹತ್ಯೆ ಅಮಂಗಲ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ತನ್ನೆಲ್ಲ ಕರ್ಮವನ್ನು ಭಗವಂತನಿಗೆ ಅರ್ಪಿಸುವ ಇಹಕರ್ಮ ಮಂಗಲ. (ಪಾಂಡವರು ಮಾಡಿದ
ಕರ್ಮ); ತನ್ನ ಸ್ವಾರ್ಥಕ್ಕಾಗಿ ಮಾಡುವ ಪರಕರ್ಮ ಅಮಂಗಲ. ಕೇವಲ ಮೇಲಕ್ಕೇರುವುದು
ಮಂಗಲವಲ್ಲ, ಕೆಳಕ್ಕೆ ಇಳಿಯದ ದಾರಿಯಲ್ಲಿ ಸಾಗುವುದು ಮಂಗಲ - ಅದೇ ಮೋಕ್ಷ. ಆದ್ದರಿಂದ
ಭಗವಂತ ಮಂಗಲ ಮತ್ತು ನಮ್ಮನ್ನು ಮಂಗಲದತ್ತ ನಡೆಸುವವನು- ಅದ್ದರಿಂದ ಆತ ಮಙ್ಗಲಂ ಪರಮ್.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಈಶಾನಃ ಪ್ರಾಣದಃ ಪ್ರಾಣೋ ಜ್ಯೇಷ್ಠಃ ಶ್ರೇಷ್ಠಃ ಪ್ರಜಾಪತಿಃ |</b></span><br />
<span style="font-size: large;"><b>ಹಿರಣ್ಯಗರ್ಭೋ ಭೂಗರ್ಭೋ ಮಾಧವೋ ಮಧುಸೂದನಃ || 8 ||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>64) ಈಶಾನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈಶ ಎಂದರೆ ನಮ್ಮನ್ನು ನಿಯಂತ್ರಿಸುವ ಪರಮ ಶಕ್ತಿಗಳು. ಈಶಾನಃ ಅಂದರೆ ಈ ಪರಮಶಕ್ತಿಗಳ ಒಡೆಯ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>65) ಪ್ರಾಣದಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪ್ರಾಣ+ದಃ=ಪ್ರಾಣದಃ. ಇಲ್ಲಿ ದಃ ಅನ್ನುವ ಪದಕ್ಕೆ "ಕೊಡುವವನು" ಮತ್ತು
"ಕಸಿದುಕೊಳ್ಳುವವನು" ಎನ್ನುವ ತದ್ವಿರುದ್ದವಾದ ಎರಡು ಅರ್ಥವಿದೆ. ಪ್ರಾಣದಃ ಅಂದರೆ
ನಮಗೆ ಈ ದೇಹದಲ್ಲಿ ಪ್ರಾಣಶಕ್ತಿಯನ್ನು ತುಂಬಿ, ಇಂದ್ರಿಯಗಳನ್ನು ಕೊಟ್ಟು , ಬದುಕಿಗೆ
ಬೇಕಾದ ಕಲೆಯನ್ನು ಕೊಡುವವನು; ಕೊನೆಗೆ ಬೌದ್ಧಿಕ ಶರೀರವನ್ನು ಕಸಿದುಕೊಂಡು,
ಮುಕ್ತಿಯನ್ನು ದಯಪಾಲಿಸುವವನು ಪ್ರಾಣದಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>66) ಪ್ರಾಣಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪ್ರ+ಆ+ಣ= ಪ್ರಾಣ. ‘ಪ್ರ’ ಎಂದರೆ ಪ್ರಕ್ರುಷ್ಟವಾದ, ದುಃಖ ಸ್ಪರ್ಶವಿಲ್ಲದ,
ನಿರ್ದಿಷ್ಟವಾದ. ‘ಆ’ ಎಂದರೆ ಪರಿಪೂರ್ಣನಾದ; ‘ಣ’ ಎಂದರೆ ಅನಂದಮಯನಾದ ಎಂದರ್ಥ.
ಆದ್ದರಿಂದ ಭಗವಂತ ಪ್ರಾಣ. ಇನ್ನು ‘ಆಣ’ ಅಂದರೆ ವಾಗ್ದೇವಿ. ಅದ್ದರಿಂದ ವಾಗ್ದೇವಿಯಲ್ಲಿ
ನೆಲೆಸಿ, ಎಲ್ಲಾ ವೇದವಾಣಿಗಳಲ್ಲಿ ಸನ್ನಿಹಿತನಾಗಿದ್ದು , ಜಗತ್ತಿನ ಎಲ್ಲಾ
ಚೇಷ್ಟೆಗಳನ್ನೂ ನಿಯಂತ್ರಿಸುವ ಭಗವಂತ ಪ್ರಾಣಃ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>67) ಜ್ಯೇಷ್ಠಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಜ್ಯೇಷ್ಠಃ ಎಂದರೆ ಹಿರಿಯ. ಎಲ್ಲಾ ಪ್ರಾಣ ತತ್ವಗಳನ್ನು ಸೃಷ್ಟಿ ಮಾಡಿ ನಿಯಂತ್ರಿಸುವ ಭಗವಂತ-ಜ್ಯೇಷ್ಠ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>68) ಶ್ರೇಷ್ಠಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶ್ರೇಷ್ಠತೆ ವಯಸ್ಸಿನಿಂದ ಬರುವುದಲ್ಲ. ಕೆಲವರು ಜ್ಞಾನದಲ್ಲಿ ಶ್ರೇಷ್ಠರು, ಕೆಲವರು
ಹಣದಲ್ಲಿ ಶ್ರೇಷ್ಠರು, ಇನ್ನು ಕೆಲವರು ಬಲದಲ್ಲಿ ಶ್ರೇಷ್ಠರು. ಈ ರೀತಿ ಎಲ್ಲಿ ಭಗವಂತನ
ವಿಶಿಷ್ಟವಾದ ತೇಜಸ್ಸಿನ ಸನ್ನಿಧಾನವಿದೆಯೋ ಅಲ್ಲಿ ಶ್ರೇಷ್ಠತೆ ಇರುತ್ತದೆ.
ಇಂತಹ ಶ್ರೇಷ್ಠತೆಯನ್ನು ದಯಪಾಲಿಸುವ ತಂದೆ ಶ್ರೇಷ್ಠಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>69) ಪ್ರಜಾಪತಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಚತುರ್ಮುಖನಿಗೆ ಪ್ರಜಾಪತಿ ಎನ್ನುವ ಹೆಸರಿದೆ. ಅಂತಹ ಚತುರ್ಮುಖನೊಳಗಿದ್ದು ಸಮಸ್ತ ಜೀವಕೋಟಿಯ ಪಾಲನೆ ಮಾಡುವ ಭಗವಂತ ಪ್ರಜಾಪತಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>70) ಹಿರಣ್ಯಗರ್ಭಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಲ್ಲಿ ಹಿರಣ್ಯ ಎಂದರೆ ಚಿನ್ನ ಅಥವಾ ಬಂಗಾರ ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಈ
ಹಿಂದೆ ಬ್ರಹ್ಮಾಂಡವನ್ನು ಕಮಲ ರೂಪದ ಬ್ರಹ್ಮನ ಮೊಟ್ಟೆ ಎಂದು ವರ್ಣಿಸಿರುವುದನ್ನು
ನೋಡಿದ್ದೇವೆ. ಈ ಬ್ರಹ್ಮಾಂಡ ಭಗವಂತನ ಉದರದಿಂದ ನಿರ್ಮಾಣವಾಯಿತು ಎನ್ನುವುದನ್ನು
"ನಾಭಿ-ಕಮಲ" ರೂಪದಲ್ಲಿ ಕಲ್ಪಿಸಲಾಗಿದೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಕವಿಯ ಕಲ್ಪನೆಯಂತೆ, ಈ ಬ್ರಹ್ಮಾಂಡವನ್ನು ದೂರದಲ್ಲಿ ನಿಂತು ನೋಡಿದರೆ - ನೂರು
ಸೂರ್ಯರು ಒಮ್ಮೆಲೇ ಉದಯಿಸಿದರೆ ಹೇಗೆ ಕಾಣಬಹುದೋ ಹಾಗೆ ಚಿನ್ನದ ಮೊಟ್ಟೆಯಂತೆ ಕಾಣಬಹುದು.
ಇಂತಹ ಅಪೂರ್ವವಾದ ಸೃಷ್ಟಿಯನ್ನು ತನ್ನ ಉದರಲ್ಲಿ ದರಿಸಿರುವವನು ಹಿರಣ್ಯಗರ್ಭ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>71) ಭೂಗರ್ಭಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಲ್ಲಿ ಭೂ ಎಂದರೆ ಪ್ರಕೃತಿ ಹಾಗೂ ಭೂಮಿ ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಈ
ಪ್ರಕೃತಿಯನ್ನು ಹಾಗೂ ಅದರ ಒಂದು ಭಾಗವಾದ ಭೂಮಿಯನ್ನು ತನ್ನ ಒಡಲಲ್ಲಿ ಹೊತ್ತವನು
ಭೂಗರ್ಭ. ಭೂಮಿಯ ಗುರುತ್ವಾಕರ್ಷಣ ಶಕ್ತಿಯನ್ನು ಸಂಕರ್ಷಣ ಶಕ್ತಿ ಎನ್ನುತ್ತಾರೆ.
ಸಂಕರ್ಷಣ ಆದಿಶೇಷನ ಅನ್ವರ್ಥ ನಾಮ. ಸಂಕರ್ಷಣನೊಳಗಿರುವ ಭಗವಂತ ಈ ಭೂಮಿಯನ್ನು
ನಿಯಮಬದ್ಧವಾಗಿ ಹಿಡಿದಿಟ್ಟು ಕಾಪಾಡುತ್ತಿದ್ದಾನೆ. ಈ ಭೂಮಿಯ ಸೃಷ್ಟಿಕರ್ತ ಹಾಗೂ
ಸಂರಕ್ಷಕನಾದ ಭಗವಂತ ಭೂಗರ್ಭ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>72) ಮಾಧವಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">'ಮಾ' ಎಂದರೆ ಮಾತೆ ಲಕ್ಷ್ಮಿ, ಆದ್ದರಿಂದ ಮಾಧವ ಎಂದರೆ ಲಕ್ಷ್ಮೀಪತಿ ಭಗವಂತ. ಇನ್ನು
'ಮಾ' ಎಂದರೆ ಜ್ಞಾನ ಕೂಡ ಹೌದು. ಭಗವಂತ ಜ್ಞಾನದ ಒಡೆಯ ಅದ್ದರಿಂದ ಆತ ಮಾಧವ.
ಶ್ರೀಕೃಷ್ಣ ಅವತಾರದಲ್ಲಿ ಭಗವಂತ ಮಧುವಂಶದಲ್ಲಿ ಹುಟ್ಟಿ ಬಂದದ್ದರಿಂದ ಆತನನ್ನು ಮಾಧವ
ಎಂದೂ ಕರೆಯುತ್ತಾರೆ. ವೇದದಲ್ಲಿ ಮಾತೃ ಎನ್ನುವ ಪದವನ್ನು ಮಾತು ಅಥವಾ ವಾಙ್ಮಯ ಎನ್ನುವ
ಅರ್ಥದಲ್ಲಿ ಉಪಯೋಗಿಸಿದ್ದಾರೆ. ಏಳು ಮಹಾನ್ ಗ್ರಂಥಗಳಾದ ಋಗ್ವೇದ, ಯಜುರ್ವೇದ,
ಸಾಮವೇದ, ಅಥರ್ವವೇದ , ರಾಮಾಯಣ, ಮಹಾಭಾರತ ಹಾಗೂ ಪುರಾಣಗಳನ್ನು ಮಾತೃ ಎನ್ನುತ್ತಾರೆ.
ಅದ್ದರಿಂದ ಸಮಸ್ತ ವೈದಿಕ ವಾಙ್ಮಯ ಪ್ರತಿಪಾದ್ಯನಾದ ಭಗವಂತ ಮಾಧವ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>73) ಮಧುಸೂದನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮಧು ಎಂದರೆ ಕಾಮ (Sex), ಬಯಕೆ (Desire), ಆನಂದ (Ultimate bliss) ಎನ್ನುವ ಅನೇಕ
ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಕಾಮ(ಮಧು)ವೇ ಕ್ರೋಧ(ಕೈತಪ)ಕ್ಕೆ ಕಾರಣ. ಈ ಮಧು-ಕೈತಪರು
ನಮ್ಮೊಳಗಿದ್ದು ನಮ್ಮೆಲ್ಲ ಕಷ್ಟ-ಕಾರ್ಪಣ್ಯಕ್ಕೆ ಮೂಲ ಕಾರಣಕರ್ತರಾಗಿದ್ದಾರೆ. ಈ
ಮಧು-ಕೈತಪರಿಂದ ನಮಗೆ ಮುಕ್ತಿ ದೊರೆಯಬೇಕಿದ್ದರೆ ನಾವು ಭಗವಂತನ ಮೊರೆ ಹೋಗಬೇಕು.
ಆತನೊಬ್ಬನೇ ಈ ಮಧುವನ್ನು ಸೂದಿಸಬಲ್ಲ (ನಾಶಮಾಡಬಲ್ಲ) . ಇಂತಹ ಭಗವಂತ ಮಧುಸೂದನ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇನ್ನು ಮಧು ಎಂದರೆ ಆನಂದ ಎನ್ನುವ ಅರ್ಥವನ್ನು ವಿಶ್ಲೇಷಿಸಿದಾಗ, ಮಧುಸೂದನ ಎಂದರೆ
ಆನಂದ ನಾಶಕ ಎಂದಾಗುತ್ತದೆ! ಇದೇನಿದು -ಆನಂದ ಸ್ವರೂಪನಾದ ಭಗವಂತ ಆನಂದ ನಾಶಕ
ಅನ್ನುತ್ತಾರಲ್ಲಪ್ಪಾ ಎಂದು ಗಾಬರಿಯಾಗಬೇಡಿ! ಧರ್ಮ ಮಾರ್ಗವನ್ನು ಬಿಟ್ಟು,
ಅಧರ್ಮಿಯಾಗಿ, ಮದ(ಆಹಂಕಾರ)ದಿಂದ ಸಾಗುವವರ ಆನಂದವನ್ನು ನಾಶ ಮಾಡಿ, ಸಜ್ಜನರ ಉದ್ಧಾರ
ಮಾಡುವ ಆನಂದರೂಪಿ ಭಗವಂತ ಮಧುಸೂದನ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಈಶ್ವರೋ ವಿಕ್ರಮೀ ಧನ್ವೀ ಮೇಧಾವೀ ವಿಕ್ರಮಃ ಕ್ರಮಃ |</b></span><br />
<span style="font-size: large;"><b>ಅನುತ್ತಮೋ ದುರಾಧರ್ಷಃ ಕೃತಜ್ಞಃ ಕೃತಿರಾತ್ಮವಾನ್ || 9 ||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>74) ಈಶ್ವರಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈಶ್ವರ ಎಂದರೆ ಜಗತ್ತನ್ನು ನಿಯಂತ್ರಿಸುವ ಎಲ್ಲಾ ಶಕ್ತಿಗಳ ಈಶ ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>75) ವಿಕ್ರಮೀ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ನಾಮದ ವಿಶ್ಲೇಷಣೆ ಮಾಡಲು ನಾವು ಭಗವಂತನ ವಾಮನ ಅವತಾರದ ಕಥೆಯನ್ನು ಒಮ್ಮೆ ಮೆಲುಕು
ಹಾಕಬೇಕಾಗುತ್ತದೆ. ನಿಮಗೆ ತಿಳಿದಿರುವಂತೆ ವಾಮನ ರೂಪಿ ಭಗವಂತ, ಮಹಾ ದಾನಿ
ಬಲಿಚಕ್ರವರ್ತಿಯಲ್ಲಿ ಮೂರು ಹೆಜ್ಜೆ ಭೂಮಿಯನ್ನು ದಾನವಾಗಿ ಕೇಳುತ್ತಾನೆ.
ಶುಕ್ರಾಚಾರ್ಯರ ವಿರೋಧವನ್ನು ಲೆಕ್ಕಿಸದೆ ಬಲಿ ವಾಮನನಿಗೆ ದಾನ ಮಾಡಲು
ಮುಂದಾಗುತ್ತಾನೆ . ಆಗ ವಾಮನನು ತನ್ನ ಮೊದಲ ಹೆಜ್ಜೆಯಿಂದ ಭೂಮಿಯನ್ನೂ ಮತ್ತು ಎರಡನೇ
ಹೆಜ್ಜೆಯಿಂದ ಆಕಾಶವನ್ನು ಆವರಿಸಿದಾಗ , ಮೂರನೇ ಹೆಜ್ಜೆಗೆ ಬಲಿ ತನ್ನ
ತಲೆಯನ್ನು ಅರ್ಪಿಸಿ ಪಾತಳವನ್ನು ಸೇರಿ ಉದ್ಧಾರವಾಗುತ್ತಾನೆ. ಈ ಕಾರಣಕ್ಕಾಗಿ
ಭಗವಂತನನ್ನು 'ತ್ರಿವಿಕ್ರಮ' ಎನ್ನುತ್ತಾರೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ಕಥೆಯನ್ನು ನಾವು ಸ್ವಲ್ಪ ಆಳವಾಗಿ ವಿಶ್ಲೇಷಿಸಿದರೆ ಈ ರೀತಿ ಅರ್ಥೈಸಬಹುದು.
ಸಂಸಾರ ಸಾಗರದಲ್ಲಿ ಮುಳುಗಿರುವ ನಾವೆಲ್ಲರೂ ಒಂದು ರೀತಿಯಲ್ಲಿ ಬಲಿಗಳು. ಭಗವಂತನ
ಸಾಕ್ಷಾತ್ಕಾರವಾಗಲು ನಾವೆಲ್ಲರೂ ಮಾನಸಿಕವಾಗಿ, ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಬಲಿಷ್ಟರಾಗಬೇಕು.
ಉಪಾಸನೆಯಲ್ಲಿ ಪ್ರಮುಖವಾಗಿ ಮೂರು ಹೆಜ್ಜೆಗಳಿವೆ. ಮೊದಲನೆಯದು ಭಗವಂತನ ಪುಟ್ಟ (ವಾಮನ)
ಮೂರ್ತಿಯನ್ನು ದೇವರು ಎಂದು ಆರಾಧಿಸುವುದು, ಎರಡನೆಯದು ಉಪಾಸನೆ ಮಾಡುತ್ತಾ ಮಾಡುತ್ತಾ ,
ಭಗವಂತ ಕೇವಲ ಮೂರ್ತಿಯಲ್ಲಿ ಅಲ್ಲದೆ, ಇಡೀ ಲೋಕದಲ್ಲಿ ವ್ಯಾಪಿಸಿರುವ ಶಕ್ತಿ ಎಂದು
ತಿಳಿಯುವುದು. ಪ್ರಮುಖವಾದ ಮೂರನೇ ಹೆಜ್ಜೆ- ಭಗವಂತ ಸರ್ವಾಂತರ್ಯಾಮಿ, ಆತ
ನನ್ನೊಳಗೂ ತುಂಬಿದ್ದಾನೆ ಎಂದು ತಿಳಿದು, ಆ ಪರಶಕ್ತಿಗೆ ತಲೆ ಬಾಗುವುದು. ಆಗ
ನಮಗೆ ನಿಜವಾದ ಭಗವಂತನ ಸಾಕ್ಷಾತ್ಕಾರವಾಗುತ್ತದೆ, ಹಾಗೂ ಭಗವಂತ ನಮ್ಮನ್ನು
ಉದ್ಧರಿಸುತ್ತಾನೆ. ಈ ಮೇಲಿನ ಮೂರು ವಿಕ್ರಮಗಳಿಂದ ನಮ್ಮನ್ನು ಉದ್ಧರಿಸುವ ಭಗವಂತ
ವಿಕ್ರಮೀ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>76) ಧನ್ವೀ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧನ್ವೀ ಎಂದರೆ ಧನುರ್ಧಾರಿ. ಅಂದರೆ ಧನುಸ್ಸನ್ನು ಕೈಯಲ್ಲಿ ಹಿಡಿದಿರುವವನು. ಇಲ್ಲಿ
ಧನುಸ್ಸು ದುಷ್ಟ ನಿಗ್ರಹದ ಸಂಕೇತ. ಧರ್ಮದ ಸಂಸ್ಥಾಪನೆಗಾಗಿ ಕೈಯಲ್ಲಿ ಆಯುಧ ಹಿಡಿದಿರುವ
ಭಗವಂತ- ಧನ್ವೀ. ಭಗವಂತನಿಗೆ ಯಾವುದೇ ವಿಶೇಷ ಆಯುಧದ ಅಗತ್ಯವಿಲ್ಲ. ಇಲ್ಲಿ
ದುಷ್ಕರ್ಮದ ನಾಶಕನಾಗಿರುವ ಭಗವಂತನನ್ನು ಧನ್ವೀ ಎನ್ನುತ್ತಾರೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>77) ಮೇಧಾವೀ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಧಾ ಎಂದರೆ ಸ್ಮರಣಶಕ್ತಿ. ಯಾವುದನ್ನು ಕೇಳುತ್ತೆವೋ, ಯಾವುದನ್ನೂ ಓದುತ್ತೇವೋ,
ಅದನ್ನು ಶಾಶ್ವತವಾಗಿ ಮಸ್ತಕದಲ್ಲಿಟ್ಟುಕೊಳ್ಳುವುದು. ಮನಸ್ಸು ಬಯಸುತ್ತದೆ, ಬುದ್ಧಿ
ನಿಶ್ಚಯವಾಗಿ ಗ್ರಹಿಸುತ್ತದೆ, ಚಿತ್ತ ನೆನಪಿಡುತ್ತದೆ. ಗ್ರಹಿಸಿದ ವಿಷಯವನ್ನು
ಶಾಶ್ವತವಾಗಿ ನೆನಪಿನಲ್ಲಿಡುವವರು ಮೇಧಾವಿಗಳು. ಭಗವಂತ ಸ್ವತಃ ಮೇಧಾವಿ ಹಾಗೂ ನಮಗೆ
ಚಿತ್ತವನ್ನು ಕರುಣಿಸುವವ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>78) ವಿಕ್ರಮಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವಿಕ್ರಮ ಎಂದರೆ ಕ್ರಮವಿಲ್ಲದವನು! ಅಂದರೆ ಭಗವಂತನು ಯಾವುದೇ ಕ್ರಮದ ನಿರ್ಭಂಧಕ್ಕೆ ಒಳಗಾಗಿಲ್ಲ. ಅವನು ನಡೆದ ದಾರಿಯೆಲ್ಲವೂ ನಮಗೆ ಕ್ರಮ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>79) ಕ್ರಮಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲೆ ಹೇಳಿದಂತೆ ಭಗವಂತ ವಿಕ್ರಮ, ಆತ ನಿರ್ಮಿಸಿರುವ ಈ ಸೃಷ್ಟಿ ಸಂಪೂರ್ಣ
ಕ್ರಮಬದ್ಧವಾಗಿದೆ. ಪ್ರತಿಯೊಂದು ಗ್ರಹದ ಚಲನೆ ಗಣಿತಬದ್ಧವಾಗಿದೆ. ಯಾವಾಗ ಗ್ರಹಣವಾಗಿದೆ,
ಯಾವಾಗ ಗ್ರಹಣವಾಗುತ್ತದೆ ಎನ್ನುವುದನ್ನು ಕರಾರುವಾಕ್ಕಾಗಿ ಗಣಿತದಿಂದ ತಿಳಿಯಬಹುದು.
ಇಂತಹ ಕ್ರಮಬದ್ಧವಾದ ಸೃಷ್ಟಿಯ ಕರ್ತನಾದ ಭಗವಂತ ಕ್ರಮಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>80) ಅನುತ್ತಮಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನ ಹೆಜ್ಜೆ ಆನೆಯ ಹೆಜ್ಜೆಯಂತೆ. ಇತರ ಎಲ್ಲಾ ಹೆಜ್ಜೆಗಳು ಅದರ ವ್ಯಾಪ್ತಿಯ ಒಳಗೆ ಸೀಮಿತ.</span><br />
<span style="font-size: large;">ಅನುತ್ತಮ ಎಂದರೆ ಉತ್ತಮರಲ್ಲಿ ಉತ್ತಮ. ಅವನಿಂದ ಉತ್ತಮರು ಯಾರೂ ಇಲ್ಲ. ಅದ್ದರಿಂದ ಆತ ಅನುತ್ತಮ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>81) ದುರಾಧರ್ಷಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧರ್ಷಣೆಗೆ ನಿಲುಕದೇ ಇರುವುದು ದುರಾಧರ್ಷ. ಭಗವಂತನನ್ನು ನಲುಗಿಸುವುದು,
ವಿಚಲಿತಗೊಳಿಸುವುದು ಅಸಾಧ್ಯ. ಆತ ತನ್ನ ಕ್ರಮದಿಂದ, ತನ್ನ ತೀರ್ಮಾನದಿಂದ, ತನ್ನ
ಸ್ಥಾನದಿಂದ ವಿಚಲಿತಗೊಳ್ಳಲಾರ. ಇಂತಹ ಭಗವಂತ ದುರಾಧರ್ಷ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>82) ಕೃತಜ್ಞಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲಿನ ಕೆಲವು ನಾಮಗಳಲ್ಲಿ ನಾವು ಭಗವಂತನಿಗೆ ಕ್ರಮವಿಲ್ಲ, ಅವನ ಕ್ರಮವನ್ನು ಯಾರೂ
ಮೀರಲಾರರು, ಅವನು ಅನುತ್ತಮ, ದುರಾಧರ್ಷ, ಇತ್ಯಾದಿ ಅರ್ಥಗಳನ್ನು ನೋಡಿದೆವು. ಈಗ
ನಮ್ಮಲ್ಲಿ ಒಂದು ಪ್ರಶ್ನೆ ಮೂಡಬಹುದು. ಭಗವಂತ ಏಕೆ ಪಕ್ಷಪಾತಿ? ಒಬ್ಬ ಬಡವ, ಒಬ್ಬ
ಶ್ರೀಮಂತ, ಒಬ್ಬರಿಗೆ ಸುಖ, ಇನ್ನೊಬ್ಬರಿಗೆ ಕಷ್ಟ. ಏಕೆ ಹೀಗೆ? ಈ ಪ್ರಶ್ನೆಗೆ ಉತ್ತರವೇ
ಕೃತಜ್ಞ ನಾಮದ ಅರ್ಥ. ಕೃತಜ್ಞ ಎಂದರೆ ಏನನ್ನೂ ಮರೆಯದೆ ಮರಳಿ ಕೊಡುವವನು ಎಂದರ್ಥ. ನಾವು
ಏನನ್ನು ಮಾಡಿದ್ದೆವೂ, ಆ ಕರ್ಮಕ್ಕನುಗುಣವಾಗಿ ಫಲವನ್ನು ಕೊಡುವ ಭಗವಂತ ಕೃತಜ್ಞ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>83) ಕೃತಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನ ಜ್ಞಾನ, ಬಲ, ಕ್ರಿಯೆ ಎಲ್ಲವೂ ಆತನ ಸ್ವರೂಪ. ವಿಶ್ವವನ್ನೆಲ್ಲಾ ನಿರ್ಮಿಸಿದ ಕ್ರಿಯಾಸ್ವರೂಪ ಭಗವಂತ ಕೃತಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>84) ಆತ್ಮವಾನ್</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಆತ್ಮದ ಸ್ಥೂಲವಾದ ಅರ್ಥ ಶರೀರ. ಭಗವಂತನಿಗೆ ಮಣ್ಣು, ನೀರು ಮತ್ತು ಬೆಂಕಿಯಿಂದಾದ,
ಒಂದು ದಿನ ಬಿದ್ದು ಹೋಗುವ ಶರೀರ ಅಥವಾ ಆಕಾರವಿಲ್ಲ. ಅವನು ವಿಶ್ವಾಕಾರ. ಆತ ಯಾವ
ರೂಪದಲ್ಲಿ ಕೂಡ ಕಾಣಿಸಿಕೊಳ್ಳಬಲ್ಲ. ಜ್ಞಾನ ಆತನ ಸ್ವರೂಪ. ಎಲ್ಲಾ ಆತ್ಮರ ತಂದೆಯಾದ
ಭಗವಂತ ಆತ್ಮವಾನ್.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಸುರೇಶಃ ಶರಣಂ ಶರ್ಮ ವಿಶ್ವರೇತಾಃ ಪ್ರಜಾಭವಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಅಹಃ ಸಂವತ್ಸರೋ ವ್ಯಾಲಃ ಪ್ರತ್ಯಯಸ್ಸರ್ವದರ್ಶನಃ </b><b>|| 10 ||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>85) ಸುರೇಶಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸುರರು ಅಂದರೆ ದೇವತೆಗಳು. ಭಗವಂತ ಸುರರ-ಈಶ ಆದ್ದರಿಂದ ಆತ ಸುರೇಶ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>86) ಶರಣಮ್ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶರಣು ಎಂದರೆ ಮೂಲತಃ ಆಶ್ರಯ ಅನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ.
ಆದರೆ ವಾಡಿಕೆಯಲ್ಲಿ ಈ ಅರ್ಥ ತಪ್ಪಿಹೋಗಿ ವಿಪರೀತ ಅರ್ಥದಲ್ಲಿ ಪ್ರಚಲಿತದಲ್ಲಿದೆ.
ಮೂಲ ಅರ್ಥದ ಪ್ರಕಾರ ದೇವರು ನಮಗೆ ಶರಣು ಹೊರತು ನಾವು ದೇವರಿಗೆ
ಶರಣಾಗಲು ಸಾಧ್ಯವಿಲ್ಲ. ಅಂದರೆ ದೇವರೇ ನಮಗೆ ಆಶ್ರಯದಾತ ಹೊರತು ನಾವು ದೇವರಿಗೆ
ಆಶ್ರಯದಾತರಾಗಲು ಸಾಧ್ಯವಿಲ್ಲ. ಆದ್ದರಿಂದ ಎಲ್ಲಾ ಜೀವ ಜಂತುಗಳಿಗೂ ಆಶ್ರಯದಾತನಾದ
ಭಗವಂತ ಶರಣು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>87) ಶರ್ಮ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶರ್ಮ ಅಂದರೆ ಆನಂದ. ಜ್ಞಾನಾನಂದಮಯನಾದ ಭಗವಂತ ಶರ್ಮ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>88) ವಿಶ್ವರೇತಾಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನ ರೇತಸ್ಸಿನಿಂದ ಈ ವಿಶ್ವ ಸೃಷ್ಟಿಯಾದ್ದರಿಂದ ಆತನನ್ನು ವಿಶ್ವರೇತಾ
ಎನ್ನುವುದು ಮೇಲ್ನೋಟಕ್ಕೆ ಕಾಣುವ ಅರ್ಥ. ಆದರೆ ಈ ನಾಮಕ್ಕೆ ಇನ್ನೂ ಹೆಚ್ಚಿನ ಅರ್ಥವಿದೆ.
ರೇತನ್ ಅಂದರೆ ಆನಂದ ರೂಪ ಎಂದರ್ಥ. ವಿಶ್ವರೇತಾ ಎಂದರೆ ಜೀವಕೋಟಿಯ ಆನಂದದಲ್ಲಿ
ಪರಿಪೂರ್ಣ ಆನಂದ ರೂಪ ಎಂದರ್ಥ. ರೇತಸ್ಸು ಅಂದರೆ ಸಾರಭೂತವಾದದ್ದು ಎನ್ನುವ ಅರ್ಥವನ್ನೂ
ಕೊಡುತ್ತದೆ. ಆದ್ದರಿಂದ ಇಡೀ ಬ್ರಹ್ಮಾಂಡದಲ್ಲಿ ಸಾರಭೂತನಾಗಿರುವ ಭಗವಂತ ವಿಶ್ವರೇತಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>89) ಪ್ರಜಾಭವಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧರ್ಮದ ಮಾರ್ಗದಲ್ಲಿ, ಜ್ಞಾನದ ಹಸಿವಿನಿಂದ, ಭಗವಂತನಲ್ಲಿ ಶರಣುಕೋರಿ ಬಂದ ಭಕ್ತರನ್ನು
ಪ್ರಜಾ ಎನ್ನುತ್ತಾರೆ. ಭವ ಎಂದರೆ ಆನಂದವನ್ನು ದಯಪಾಲಿಸುವುದು ಎಂದರ್ಥ. ಆದ್ದರಿಂದ
ಪ್ರಜಾಭವ ಎಂದರೆ ಧರ್ಮ ಮತ್ತು ಜ್ಞಾನ ಮಾರ್ಗದಲ್ಲಿರುವವರಿಗೆ ಆನಂದಪ್ರದನಾದ ಭಗವಂತ
ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>90) ಅಹಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಹಃ ಅಂದರೆ ಮೇಲ್ನೋಟದ ಅರ್ಥ 'ನಾನು' . ಪ್ರತಿಯೊಂದು ಮಾತಿನಲ್ಲೂ ನಾವು 'ನಾನು'
ಅನ್ನುವ ಪದವನ್ನು ಉಪಯೋಗಿಸುತ್ತೇವೆ. ಈಗ 'ನಾನು' ಅನ್ನುವ ಪದವನ್ನು ಸ್ವಲ್ಪ ಆಳವಾಗಿ
ಯೋಚಿಸಿ. ನಾನು ಅಂದರೆ ನನ್ನ ಕೈ , ಕಾಲು, ತಲೆ,ಹೃದಯ ....... ನನ್ನ ದೇಹ ?? ಅಲ್ಲ !
ನನ್ನ ಉಸಿರು? ಅದೂ ಅಲ್ಲ ! ನನ್ನ ಜೀವ ........?? ಅಲ್ಲ. ಏಕೆಂದರೆ ಈ ಜೀವವನ್ನು
ನೆಡೆಸುವವನು ಯಾರು? ಅವನೇ ಬಿಂಬ ರೂಪಿ ಭಗವಂತ. ಆದ್ದರಿಂದ ಆತ ಅಹಃ . ಒಂದು
ಕೆಲಸವನ್ನು ನಾನು ಮಾಡಿದೆ, ನನ್ನಿಂದಾಯಿತು ಎಂದು ಜಂಬ ಪಡುವ ನಾವು, ಆ "ನಾನು" ಅಂದರೆ
ನನ್ನೊಳಗೆ ಕುಳಿತ ಭಗವಂತ ಅನ್ನುವುದನ್ನು ಸಂಪೂರ್ಣ ಮರೆತಿರುತ್ತೇವೆ!</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಹಃ ಅನ್ನುವುದಕ್ಕೆ ಇನ್ನೊಂದು ಅರ್ಥ ಬೆಳಕು. ಅಂದರೆ ಬೆಳಕಿನ ಮೂಲವಾದ ಸೂರ್ಯನಲ್ಲಿ
ತುಂಬಿ ಜಗತ್ತನ್ನು ಬೆಳಗುವವವನು. ಅದ್ದರಿಂದ ಪಿಂಡಾಂಡದಲ್ಲಿ ಬಿಂಬರೂಪಿಯಾಗಿ,
ನಿಸರ್ಗದಲ್ಲಿ ಸೂರ್ಯಕಿರಣ ರೂಪದಲ್ಲಿ ತುಂಬಿರುವ ಭಗವಂತ ಅಹಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>91) ಸಂವತ್ಸರಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಂವತ್ಸರ ಎಂದರೆ ಸಂಸ್ಕೃತದಲ್ಲಿ ವರ್ಷ ಎಂದು ಅರ್ಥ.ಈ ಒಂದು ಸಂವತ್ಸರದಲ್ಲಿ 360
ಹಗಲು ಹಾಗೂ 360 ರಾತ್ರಿಗಳಿರುತ್ತವೆ. ಇಂತಹ ನೂರು ಸಂವತ್ಸರಗಳು ಮನುಷ್ಯನ ಆಯಸ್ಸು
( 36,000 ಹಗಲು ಹಾಗೂ 36,೦೦೦ ರಾತ್ರಿ). ಮನುಷ್ಯ ದೇಹ 72,000 ನಾಡಿಗಳಿಂದ ಹಾಗೂ
360 ಅಸ್ಥಿಗಳಿಂದ ತುಂಬಿದೆ (ಅದಕ್ಕಾಗಿ ಯಜ್ಞ ಕುಂಡ ತಯಾರಿಸುವಾಗ 360 ಇಟ್ಟಿಗೆಗಳನ್ನು
ಉಪಯೋಗಿಸುತ್ತಾರೆ, 360 ಅಸ್ಥಿಗಳಿಂದ ತುಂಬಿದ ಈ ದೇಹವೇ ಒಂದು ಕುಂಡ). ಈ ಎಲ್ಲಾ
ನಾಡಿಗಳಲ್ಲಿ ತುಂಬಿರುವ ಕಾಲನಿಯಾಮಕನಾದ ಹಾಗೂ ಶರೀರ ನಿಯಾಮಕನಾದ ಭಗವಂತ ಸಂವತ್ಸರ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>92) ವ್ಯಾಲಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನಿಘಂಟಿನಲ್ಲಿ ವ್ಯಾಲ ಅನ್ನುವ ಪದ ಈ ಕೆಳಗಿನ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಮತ್ತೇರಿದ
ಆನೆ, ಬುಸುಗುಡುವ ಸರ್ಪ ಅಥವಾ ಹೊಂಚು ಹಾಕಿ ಬಲಿತೆಗೆದುಕೊಳ್ಳಲು ಕಾದಿರುವ ಕ್ರೂರ
ವ್ಯಾಘ್ರ !!!! </span><br />
<span style="font-size: large;">ಮೇಲಿನ ಅರ್ಥವನ್ನು ಓದಿ ಗಾಬರಿಯಾಗಬೇಡಿ. ಭಗವಂತ ವಿ+ಆ+ಲಾ. ಅಂದರೆ ಎಲ್ಲಾ
ದೋಷಗಳನ್ನು ನಾಶ ಮಾಡುವವನು, ಪ್ರಳಯ ಕಾಲದಲ್ಲಿ ಎಲ್ಲವೂ ಅವನಲ್ಲಿ ಲೀನವಾಗುತ್ತವೆ.
ಮೇಲ್ನೋಟಕ್ಕೆ ಪ್ರಳಯ ಒಂದು ಭಯಂಕರ ಕ್ರಿಯೆ ಆದರೂ ಕೂಡ, ಈ ಕ್ರಿಯೆಯಲ್ಲಿ ಭಗವಂತ
ಎಲ್ಲವನ್ನೂ ಪ್ರೀತಿಯಿಂದ ಸ್ವೀಕರಿಸಿ , ಜೀವಕ್ಕೆ ವಿಶ್ರಾಂತಿ ಕೊಟ್ಟು, ಮರುಸೃಷ್ಟಿ
ಕಾಲದಲ್ಲಿ ಪುನಃ ಜೀವರನ್ನು ಈ ಪ್ರಪಂಚಕ್ಕೆ ಪ್ರೀತಿಯಿಂದ ಕಳುಹಿಸಿಕೊಡುತ್ತಾನೆ !
ಇಂತಹ ಅದ್ಭುತವಾದ ಶಕ್ತಿ-ವ್ಯಾಲ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>93) ಪ್ರತ್ಯಯಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪ್ರತ್ಯಯ ಎಂದರೆ ಜ್ಞಾನಸ್ವರೂಪನಾಗಿ, ಪ್ರತಿಯೊಂದನ್ನೂ ತಿಳಿದವ ಹಾಗೂ ಪ್ರತಿಯೊಂದರೊಳಗೂ ಇರುವವನು (Omnipresent , Omniscience )</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>94) ಸರ್ವದರ್ಶನಃ. </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ವಿಶ್ವಚಕ್ಷು, ವಿಶ್ವತೋಮುಖ. ಆತ ಪ್ರತಿಯೊಂದನ್ನೂ ಕಣ್ಣಾರೆ
ಕಾಣುತ್ತಿರುತ್ತಾನೆ. ಅವನಿಂದ ಯಾವುದನ್ನೂ ಮುಚ್ಚಿಡಲು ಸಾಧ್ಯವಿಲ್ಲ. ಸರ್ವ
ವೇದ-ಶಾಸ್ತ್ರಗಳು ಯಾರನ್ನು ವರ್ಣಿಸುತ್ತವೋ ಅಂತಹ ಭಗವಂತ ಸರ್ವದರ್ಶನಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಅಜಃ </b><b>ಸರ್ವೇಶ್ವರಃ </b><b>ಸಿದ್ಧಃ </b><b>ಸಿದ್ಧಿಃ </b><b>ಸರ್ವಾದಿರಚ್ಯುತಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ವೃಷಾಕಪಿರಮೇಯಾತ್ಮಾ ಸರ್ವಯೋಗವಿನಿಸ್ಸೃತಃ</b> <b>|| 11 ||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>95) ಅಜಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಜಃ ಅಂದರೆ ಯಾರಿಂದಲೂ ಹುಟ್ಟದವನು ಆದರೆ ಎಲ್ಲರಲ್ಲೂ ಹುಟ್ಟುವವನು ಎಂದರ್ಥ.
ತದ್ವಿರುದ್ದವಾದ ಅರ್ಥ ಎನ್ನುತೀರಾ? ಹೌದು, ಭಗವಂತ ಯಾರಿಂದಲೋ ಹುಟ್ಟಿ
ಬರುವ ವಸ್ತುವಲ್ಲ. ಆದರೆ ಬಿಂಬ ರೂಪನಾಗಿ ಪ್ರತಿಯೊಂದು ಗರ್ಭದಲ್ಲಿ ನೆಲೆಸಿ ಏಕ
ಕಾಲದಲ್ಲಿ ಅನೇಕ ರೂಪಿಯಾಗಿ ಹುಟ್ಟುವವನು. ಗರ್ಭಿಣಿಯ ಹೊಟ್ಟೆ ಹಾಗೂ ದೇವರ ಗುಡಿಯಲ್ಲಿ
ಮುಖ್ಯ ಮೂರ್ತಿ ಇರುವ ಸ್ಥಳ -ಇವೆರಡನ್ನೂ "ಗರ್ಭ" ಎನ್ನುವ ಏಕಪದದಿಂದ ಸಂಬೋದಿಸುತ್ತಾರೆ
(ಬೇರೆ ಪದ ಲಭ್ಯವಿಲ್ಲ ). ದೇವಸ್ಥಾನದ ಗರ್ಭಗುಡಿಯಲ್ಲಿರುವ ಮೂರ್ತಿಯಲ್ಲಿ ಆಹ್ವಾನ
ಮಾಡಿದಾಗ ದೇವರ ಆಗಮನವಾದರೆ, ಗರ್ಭಿಣಿಯ ಗರ್ಭದಲ್ಲಿ ಭಗವಂತ
ಬಿಂಬರೂಪನಾಗಿ ನೆಲಸಿ ಜನಿಸುತ್ತಾನೆ. ಇಂತಹ ಭಗವಂತ ಅಜಃ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>96) ಸರ್ವೇಶ್ವರಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಯಾರು ತನ್ನನ್ನು ಭಕ್ತಿಯಿಂದ ಕರೆಯುತ್ತಾರೂ ಅಂತವರಿಗೆ ಸದಾಕಾಲ ಲಭ್ಯವಿರುವ, ಎಲ್ಲಾ ಈಶ್ವರರ-ಈಶ್ವರ ಸರ್ವೇಶ್ವರ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>97) ಸಿದ್ಧಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ಜಗತ್ತಿನಲ್ಲಿರುವ ಎಲ್ಲಾ ಶಾಸ್ತ್ರ ಹಾಗೂ ವೇದಗಳು ಸರ್ವ ಸಿದ್ಧನಾದ ಭಗವಂತನನ್ನು
ಹಾಗೂ ಅವನ ತತ್ವಗಳನ್ನು ತಿಳಿಸುತ್ತವೆ. ಈ ಎಲ್ಲಾ ವೇದ-ಶಾಸ್ತ್ರಗಳ ಮೂಲನಾಗಿರುವ,
ಭಕ್ತರ ಹೃದಯನಿವಾಸಿ, ಪರಮಪುರುಷಾರ್ಥರೂಪ, ಸದಾ ಏಕ ರೂಪನಾಗಿರುವ ಭಗವಂತ ಸಿದ್ಧಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>98) ಸಿದ್ಧಿಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಮಸ್ತ ಪುರುಷಾರ್ಥ ಸಿದ್ಧಿ ಯಾರಿಂದ ಆಗುತ್ತದೋ ಅವನು ಸಿದ್ಧಿ. ಸಮಸ್ತ ಕಾರ್ಯಗಳ ಸಿದ್ಧಿದಾಯಕನಾದ ಭಗವಂತ ಸಿದ್ಧಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>99) ಸರ್ವಾದಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎಲ್ಲವುದರ ಆದಿ, ಎಲ್ಲವುದರ ಮೊದಲು ಇರುವವ, ಹಾಗೂ ಎಲ್ಲವನ್ನೂ ಸ್ವೀಕರಿಸುವ, ಎಲ್ಲಕ್ಕೂ ಮೂಲ ಕಾರಣ ನಾದ ಭಗವಂತ ಸರ್ವಾದಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>100) ಅಚ್ಯುತಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎಲ್ಲವನ್ನೂ ಸ್ವೀಕರಿಸಿ, ಎಲ್ಲವನ್ನೂ ನಾಶಮಾಡಿ(ಪ್ರಳಯ), ಯಾವುದೇ ಚ್ಯುತಿ ಇಲ್ಲದೇ
ಅನಂತವಾಗಿ ಅಖಂಡವಾಗಿ ಇರುವ, ಎಂದೂ ಕುಂದದ ಗುಣ-ಕ್ರಿಯೆಗಳಿಂದ ನಿತ್ಯ
ಪೂರ್ಣನಾಗಿರುವವನು ಅಚ್ಯುತಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>101) ವೃಷಾಕಪಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲ್ನೋಟಕ್ಕೆ ವೃಶ+ಕಪಿ=ವೃಷಾಕಪಿ, ಅಂದರೆ ನಾವು ಬಾಯಾರಿ ಬಳಲಿದಾಗ ನಮ್ಮ
ಪೀಪಾಸವನ್ನು ತಣಿಸುವವ. (ವೃಶ ಎಂದರೆ ಮಳೆ ಸುರಿಸುವವನು, ಕಪಿ (ಕಂ+ಪಾಯತೆ) -ಅಂದರೆ
ನೀರು ಕುಡಿಸುವವನು).</span><br />
<span style="font-size: large;">ವೃಷಾ ಎಂದರೆ 'ಧರ್ಮ ಸ್ವರೂಪ', 'ನಮ್ಮ ಅಭೀಷ್ಟದ ಮಳೆ ಸುರಿಸುವವ', ಎನ್ನುವ
ಅರ್ಥವನ್ನೂ ಕೂಡ ಕೊಡುತ್ತದೆ. ಅಕಪಿ ಎಂದರೆ ದುಃಖ ನಿವಾರಕ ಎಂದರ್ಥ. ಆದ್ದರಿಂದ ವೃಷಾಕಪಿ
ಎಂದರೆ ನಮ್ಮ ಮೇಲೆ ಧರ್ಮದ ಮೂಲಕ ಅಭೀಷ್ಟದ ಮಳೆಗರೆದು, ನಮ್ಮ ಮನಸ್ಸಿನ ದುಃಖ
ದುಗುಡವನ್ನು ನಿವಾರಿಸಿ, ಪೂರ್ಣಾನಂದವನ್ನು ಕೊಟ್ಟು, ತಾನೂ ಪೂರ್ಣಾನಂದವನ್ನು
ಅನುಭವಿಸುವವನು ಎಂದರ್ಥ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>102) ಅಮೇಯಾತ್ಮಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನಮ್ಮ ಮನಸ್ಸು ಬುದ್ಧಿಗೆ ಒಂದು ಸೀಮೆ ಇದೆ. ಅದರಿಂದಾಚೆಗೆ ನಾವು ಗ್ರಹಿಸಲಾರೆವು.
ಭಗವಂತನನ್ನು ನಮ್ಮ ಬುದ್ಧಿಯಿಂದ ಅಳೆಯಲು ಅಸಾಧ್ಯ, ಅದ್ದರಿಂದ ಆತ ಅಮೇಯಾತ್ಮಾ.
ಭಗವಂತನನ್ನು ನಮಗೆ ತಿಳಿಯಲು ಅಸಾಧ್ಯವಾದರೂ ಕೂಡ, ಆತ ಅಣುವಿನಲ್ಲಿ ಅಣುವಾಗಿ ನಮ್ಮೊಳಗೇ
ತುಂಬಿದ್ದಾನೆ. ಆತ ಸೂಕ್ಷ್ಮಾತಿ ಸೂಕ್ಷ್ಮನೂ ಹೌದು. ನಮಗೆ ತಿಳಿದಿರುವುದು ಮಣ್ಣು,
ನೀರು, ಬೆಂಕಿ, ಗಾಳಿ, ಆಕಾಶ, ಹಾಗೂ ಈ ಪಂಚಭೂತಗಳಿಂದಾದ ವಸ್ತುಗಳು ಮಾತ್ರ. ಆದರೆ ಭಗವಂತ
ಇವೆಲ್ಲಕ್ಕಿಂತಲೂ ಬೇರೆ. ನಮ್ಮ ಜೀವಸ್ವರೂಪನಾದ ಭಗವಂತನ ಕಲ್ಪನೆ ನಮಗಿಲ್ಲ.
ಭಗವಂತನನ್ನು ನಮ್ಮ ಒಳಗಣ್ಣಿನಿಂದ ನೋಡುವ ಪ್ರಯತ್ನ ಮಾಡಬೇಕೇ ಹೊರತು, ಹೊರ ಪ್ರಪಂಚದಲ್ಲಿ
ಹುಡುಕಿ ಪ್ರಯೋಜನವಿಲ್ಲ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>103) ಸರ್ವಯೋಗವಿನಿಸ್ಸೃತಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಲ್ಲಿ ಯೋಗ ಎಂದರೆ ಸಂಬಂಧ ಅಥವಾ ಉಪಾಯ ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ನಾವು
ಎಲ್ಲಿ ಇರುತ್ತೇವೂ ಅದರ ಸಂಬಂಧದಲ್ಲಿರುತ್ತೇವೆ. ಭಗವಂತ ಎಲ್ಲಾಕಡೆ ಇದ್ದಾನೆ, ಆದರೆ
ಅವನು ಯಾವುದಕ್ಕೂ ಅಂಟಿಕೊಂಡಿಲ್ಲ. ಇದಕ್ಕೆ ಉತ್ತಮ ಉದಾಹರಣೆ ಎಂದರೆ ಆಕಾಶ. ಮಣ್ಣು,
ನೀರು, ಬೆಂಕಿ ಅಥವಾ ಗಾಳಿ ಇದನ್ನು ಮುಟ್ಟಿದಾಗ ಅಂಟಿಕೊಳ್ಳುತ್ತದೆ, ಆದರೆ ಆಕಾಶ
ಎಲ್ಲಾಕಡೆ ಇದ್ದರೂ ಕೂಡಾ, ಯಾವುದಕ್ಕೂ ಅಂಟಿಕೊಂಡಿಲ್ಲ. ಭಗವಂತ ಕೂಡ ಹೀಗೆ. ಎಲ್ಲಾಕಡೆ
ಇದ್ದರೂ ಕೂಡ ಯಾವುದನ್ನೂ ಅಂಟಿಸಿಕೊಳ್ಳದವನು. ಇಂತಹ ಭಗವಂತ ಸರ್ವಯೋಗವಿನಿಸ್ಸೃತಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ವಸುರ್ವಸುಮನಾಃ </b><b>ಸತ್ಯಃ </b><b>ಸಮಾತ್ಮಾ </b><b>ಸಂಮಿತಃ </b><b>ಸಮಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಅಮೋಘಃ ಪುಂಡರೀಕಾಕ್ಷೋ ವೃಷಕರ್ಮಾ ವೃಷಾಕೃತಿಃ</b><b> || 12 ||</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>104)</b><b> </b><b>ವಸುಃ</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನಿಘಂಟಿನಲ್ಲಿ ವಸು ಅನ್ನುವ ಪದಕ್ಕೆ ಸಿರಿ ಅಥವಾ ಸಂಪತ್ತು ಅನ್ನುವ ಅರ್ಥವಿದೆ.
ಸಾಮಾನ್ಯವಾಗಿ ಸಿರಿ-ಸಂಪತ್ತು ಅಂದಾಗ ನಮಗೆ ದುಡ್ಡಿನ ನೆನಪಾಗುತ್ತದೆ. ಆದರೆ
ಒಬ್ಬೊಬ್ಬರಿಗೆ ಒಂದೊಂದು ಸಂಪತ್ತು. ನಮಗೆ ಜೀವನದಲ್ಲಿ ಯಾವುದು ಸುಖ-ಸಂತೋಷವನ್ನು
ಕೊಡುತ್ತದೋ ಅದನ್ನು ಸಂಪತ್ತು ಎಂದು ತಿಳಿಯುತ್ತೇವೆ. ಕೆಲವರಿಗೆ ಮಣ್ಣು ಸಂಪತ್ತಾಗಿ
ಕಾಣಿಸಿದರೆ ಇನ್ನು ಕೆಲವರಿಗೆ ಹೆಣ್ಣು-ಹೊನ್ನು ಸಂಪತ್ತು ಎನ್ನುವ ಭ್ರಮೆ ಇರುತ್ತದೆ.
ಆದರೆ ನಿಜವಾದ ಸಂಪತ್ತು ಯಾವುದು? ಯಾವುದನ್ನು ಹಂಚುವುದರಿಂದ ಬೆಳೆಯುತ್ತಾ ಹೋಗಿ
ಸಾವಿರ-ಸಾವಿರ ವರ್ಷಗಳ ತನಕ ಅಜರಾಮರವಾಗಿ ಉಳಿಯುತ್ತದೋ, ಅದು ನಿಜವಾದ ಸಂಪತ್ತು. ಅದೇ
ಜ್ಞಾನ. ಯಾವ್ಯಾವುದೋ ವ್ಯರ್ಥವಾದ ಜ್ಞಾನ ಸಂಪತ್ತಲ್ಲ. ಯಾವುದು
ನಮ್ಮನ್ನು ಉದ್ಧಾರ ಮಾಡುವ ಶಕ್ತಿಯೋ, ಅದರ ಜ್ಞಾನ ನಿಜವಾದ ಸಂಪತ್ತು. ಆದ್ದರಿಂದ
ಜಗತ್ತಿನಲ್ಲಿ ಅತ್ಯಂತ ದೊಡ್ಡ ಸಂಪತ್ತು ಭಗವಂತನ ಜ್ಞಾನ. ಇಂತಹ ಅಪರಿಮಿತ ಸಿರಿಯಾದ
ಭಗವಂತ ವಸುಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>105) ವಸುಮನಾಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಲ್ಲಿ ವಸುಗಳು ಎಂದರೆ ಭಗವಂತನನ್ನು ಅರಿತವರು. ಮುಖ್ಯವಾಗಿ ದೇವತೆಗಳು ಹಾಗೂ ಯಾರು
ತನ್ನ ಹೃದಯದಲ್ಲಿ ಭಗವಂತ ವಾಸವಾಗಿದ್ದಾನೆ ಎಂದು ತಿಳಿದಿದ್ದಾರೋ ಅವರು ವಸುಗಳು.
ಪರಿಶುದ್ಧವಾದ ಮನಸ್ಸುಳ್ಳವರನ್ನೂ ಕೂಡಾ ವಸುಗಳು ಎನ್ನುತ್ತಾರೆ. ಆದ್ದರಿಂದ
ಪರಿಶುದ್ಧವಾದ, ಸತ್ವಗುಣದಿಂದ, ಅನನ್ಯವಾಗಿ ಪ್ರಾರ್ಥಿಸುವ
'ವಸುಗಳಿಗೆ' ಕಾಣಿಸಿಕೊಳ್ಳುವ ಭಗವಂತ ವಸುಮನಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>106) ಸತ್ಯಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸತ್ಯ ಅನ್ನುವ ಪದಕ್ಕೆ ಅನೇಕ ಅರ್ಥಗಳಿವೆ. ಸರ್ವಸೃಷ್ಟ, ಸರ್ವ ನಿಯಾಮಕ, ಸರ್ವ
ಸ್ಥಿತಿ ಕಾರಣ , ಸರ್ವ ಸಂಹಾರಕ ಇತ್ಯಾದಿ. ಅದೇ ರೀತಿ ಸತ್ ಅಂದರೆ
ಜ್ಞಾನ-ಅಜ್ಞಾನ-ಬಂಧ-ಮೋಕ್ಷ. ಆದ್ದರಿಂದ ಸತ್ಯಃ ಎಂದರೆ ಸೃಷ್ಟಿಪ್ರದ, ಸ್ಥಿತಿಪ್ರದ,
ಸಂಹಾರಪ್ರದ, ನಿಯಾಮಕ, ಜ್ಞಾನಪ್ರದ, ಅಜ್ಞಾನಪ್ರದ, ಬಂಧಪ್ರದ ಮತ್ತು
ಮೋಕ್ಷಪ್ರದನಾದ ಭಗವಂತ. ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಸಂಹಾರ ನಿಯಾಮಕನಾಗಿ,
ಜ್ಞಾನಾಜ್ಞಾನ-ಬಂದ-ಮೋಕ್ಷಗಳಿಗೆ ಕಾರಣನಾಗಿರುವ, ಸದ್ಗುಣ ಸ್ವರೂಪ
ಜ್ಞಾನಾನಂದಮಯನಾದ ಭಗವಂತ 'ಸತ್ಯಃ'.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>107) ಸಮಾತ್ಮಾ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ 'ಸರ್ವೇಶು ಸಮಾತ್ಮಾ' ಎಂದರೆ ಸರ್ವರನ್ನು ಸಮಾನಾಗಿ ತಾರತಮ್ಯ ಇಲ್ಲದೆ ಕಾಣುವವನು.</span><br />
<span style="font-size: large;">ಈ ಪ್ರಪಂಚ ಒಂದು ತೋಟವಿದ್ದಂತೆ ಹಾಗೂ ಭಗವಂತ ಒಬ್ಬ ತೋಟಗಾರ. ಈ ಜೀವರು ಬೀಜಗಳು!
ಬೀಜವನ್ನು ಮನೆಯೋಳಗಿಟ್ಟರೆ ಅದು ಫಲ ಕೊಡಲಾರದು, ಅದನ್ನು ಉತ್ತಿ-ಬಿತ್ತಿ ಪಾಲಿಸಿದಾಗ ಆ
ಚಿಕ್ಕ ಬೀಜ ಹೆಮ್ಮರವಾಗಿ ಬೆಳೆಯುತ್ತದೆ ಮತ್ತು ತನ್ನ ಗುಣ ಸ್ವಭಾವದಂತೆ ಫಲವನ್ನು
ಕೊಡುತ್ತದೆ. ಹುಣಸೆ ಹಣ್ಣು ಹುಳಿಯಾಗಿರುವುದಕ್ಕೆ ತೋಟಗಾರ ಕಾರಣನಲ್ಲ, ಅದರ ಗುಣ ಸ್ವಭಾವ
ಕಾರಣ. ಅದೇ ರೀತಿ ಈ ಪ್ರಪಂಚದಲ್ಲಿ ಬೇರೆ ಬೇರೆ ರೀತಿಯ ಜನರನ್ನು ಕಾಣುತ್ತೇವೆ. ಭಗವಂತ
ಒಬ್ಬ ತೋಟಗಾರನಂತೆ ಪ್ರತಿಯೊಬ್ಬರನ್ನು ಪಾಲಿಸಿ ಪೋಷಿಸುತ್ತಾನೆ. ಜೀವರು ಭಗವಂತನ
ಕೃಪೆಯಿಂದ ತನ್ನ ಜೀವ ಸ್ವಭಾವದಂತೆ, ತನ್ನ ಕರ್ಮಫಲದಂತೆ ಬೆಳೆಯುತ್ತಾರೆ. ಭಗವಂತ
ಜೀವರಿಗೆ ಕೊಡುವುದು ಶಿಕ್ಷೆ ಅಲ್ಲ ಶಿಕ್ಷಣ. ಭಗವಂತ ತನ್ನ ಎಲ್ಲಾ ಅವತಾರಗಳಲ್ಲಿ
ಎಲ್ಲಾ ಕ್ರಿಯೆಗಳಲ್ಲಿ ಸಮಾತ್ಮ, ಅದರಲ್ಲಿ ಅಂತರವಿಲ್ಲ. ಭಗವಂತ ಅಖಂಡ. ಅಭಿವ್ಯಕ್ತ
ಮಾತ್ರ ಬೇರೆ ಬೇರೆಯಾಗಿ ಕಾಣುತ್ತದೆ. ಎಲ್ಲರಲ್ಲೂ ಇರುವ ಬಿಂಬ ಒಂದೇ, ಆದರೆ ಪ್ರತಿಬಿಂಬ
ಬೇರೆ ಬೇರೆ. ಇರುವೆ ಒಳಗೆ ಇರುವ ಬಿಂಬ ರೂಪಿ ಭಗವಂತನಿಗೂ ಆನೆಯೊಳಗಿರುವ ಬಿಂಬ ರೂಪಿ
ಭಗವಂತನಿಗೂ ಯಾವುದೇ ರೀತಿ ವ್ಯತ್ಯಾಸವಿಲ್ಲ, ಅಭಿವ್ಯಕ್ತ ಮಾತ್ರ ಬೇರೆ ಬೇರೆ. ಇಂತಹ
ಭಗವಂತ ಸಮಾತ್ಮಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>108) ಸಂಮಿತಃ (ಅಸಂಮಿತಃ )</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲೆ ಹೇಳಿದಂತೆ ಭಗವಂತ ಸಮಾತ್ಮಾ ಎಂದು ಎಲ್ಲಾ ಜ್ಞಾನಿಗಳು ಬಲ್ಲರು ಆದ್ದರಿಂದ ಆತ
ಸಂಮಿತ. ಅವನು ಎಲ್ಲಾ ಕಡೆ ಸಮನಾಗಿದ್ದರೂ ಕೂಡ ಆತನಿಗೆ ಸಮನಾದವರು ಇನ್ನೊಬ್ಬರಿಲ್ಲ
ಆದ್ದರಿಂದ ಆತ ಅಸಂಮಿತ ಕೂಡ ಹೌದು!!</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>109) ಸಮಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಮಃ ಅನ್ನುವ ಶಬ್ದ ಎಲ್ಲರೂ ಎಲ್ಲಾ ಭಾಷೆಗಳಲ್ಲಿ ಉಪಯೋಗಿಸುವ ಸರ್ವೇಸಾಮಾನ್ಯ ಶಬ್ದ.
ಆದರೆ ಇದು ಭಗವಂತನ ನಾಮ ಎಂದು ಹೆಚ್ಚಿನವರಿಗೆ ತಿಳಿದಿಲ್ಲ. ಸಮ ಎಂದರೆ ಎಲ್ಲರನ್ನು ಏಕ
ರೂಪದಲ್ಲಿ ನೋಡುವವ ಎನ್ನುವುದು ಎಲ್ಲರಿಗೂ ಹೊಳೆಯುವ ಅರ್ಥ. ಈ ಪದವನ್ನು ಒಡೆದರೆ 'ಸ'
ಮತ್ತು 'ಮ' ಎನ್ನುವ ಅಪೂರ್ವ ಅರ್ಥವುಳ್ಳ ಸಂಕ್ಷಿಪ್ತ (Abbreviation) ಪದ ಕಾಣ
ಸಿಗುತ್ತದೆ. ಸ ಎಂದರೆ ಸಾರ, ಮ ಎಂದರೆ ಜ್ಞಾನ ಅಥವಾ ಆನಂದ. ಆದ್ದರಿಂದ ಸಮ ಎಂದರೆ
ಜ್ಞಾನಾನಂದ ಸ್ವರೂಪ ಎಂದರ್ಥ. ಈ ರೀತಿ ಪದಗಳನ್ನು ಒಡೆದಾಗ ವಿಶಿಷ್ಟ ಅರ್ಥ ಕೊಡುವ
ಅಪೂರ್ವ ಭಾಷೆ ಸಂಸ್ಕೃತ. ನೀವು ಕೆಲವು ಆಮಂತ್ರಣ ಪತ್ರಿಕೆಯಲ್ಲಿ 'ಸ-ಕುಟುಂಬ'
ಅನ್ನುವ ಪದವನ್ನು ನೋಡಿರಬಹುದು. ಇಲ್ಲಿ 'ಸ' ಎಂದರೆ ಸಹಿತ ಎಂದರ್ಥ. ಇನ್ನು 'ಮಃ'
ಎಂದರೆ ಮಾತೆ, ಮಾತು, ವಾಚ್ಯ, ಮಾನ ಅಥವಾ ಪ್ರಮಾಣ ಎನ್ನುವ ಹಲವು ಅರ್ಥವನ್ನು
ಕೊಡುತ್ತದೆ. ಆದ್ದರಿಂದ ಸಮಃ ಎಂದರೆ ಸಮಸ್ತ ವೇದವಾಚ್ಯ, ಸಮಸ್ತ ಶಬ್ದ ವಾಚ್ಯ
ಎಂದಾಗುತ್ತದೆ. ಇಂತಹ ಭಗವಂತನ ನಿಜವಾದ
ಅನುಭವವಾಗದೆ ಅವನನ್ನು ಯಾವ ಯುಕ್ತಿಯಿಂದ ತಿಳಿಯಲು ಅಸಾಧ್ಯ. ಒಮ್ಮೆ ಭಗವಂತನನ್ನು ತಿಳಿದ
ಮೇಲೆ ಎಲ್ಲಾ ಯುಕ್ತಿಗಳು ಆತನನ್ನೇ ಹೇಳುತ್ತವೆ. ಇಂತಹ ಭಗವಂತ ಯಾವಾಗಲೂ ಮಾತೆ
ಲಕ್ಷ್ಮೀದೇವಿ ಸಮೇತನಾಗಿ ಇರುತ್ತಾನೆ. ಈ ಎಲ್ಲಾ ಕಾರಣದಿಂದಾಗಿ ಭಗವಂತ ಸಮಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>110) ಅಮೋಘಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೋಘ ಎಂದರೆ ವ್ಯರ್ಥ, ಅಮೋಘ ಎಂದರೆ ವ್ಯರ್ಥವಲ್ಲದ್ದು. ಯಾರ ಸಂಕಲ್ಪ
ವ್ಯರ್ಥವಾಗುವುದಿಲ್ಲವೋ ಅವನು ಅಮೋಘ. ಭಗವಂತನ ಸಂಕಲ್ಪ ಎಂದೂ ವ್ಯರ್ಥವಾಗಲಾರದು. ಆತನ
ಸಂಕಲ್ಪವನ್ನು ಯಾರಿಂದಲೂ ಬದಲಿಸಲು ಅಸಾಧ್ಯ. ಭಗವಂತ ಈ ಪ್ರಪಂಚವನ್ನು ಏಕೆ ಸೃಷ್ಟಿ
ಮಾಡಿದ? ಅವನಿಗೆ ಇದರಿಂದ ಏನು ಪ್ರಯೋಜನ? ಈ ಪ್ರಪಂಚ ಭಗವಂತನಿಗೆ ಮೋಘ(ವ್ಯರ್ಥ), ಆದರೆ
ನಮಗೆ ಅಮೋಘ! ಈ ಪ್ರಪಂಚವನ್ನು ಭಗವಂತ ಎಲ್ಲಾ ಜೀವರಿಗಾಗಿಯೇ ಸೃಷ್ಟಿ ಮಾಡಿರುವುದು. ಇಂತಹ
ಭಗವಂತ ಅಮೋಘ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>111) ಪುಂಡರೀಕಾಕ್ಷಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಮರಕೋಶದಲ್ಲಿ ಪುಂಡರೀಕಾಕ್ಷ ಎಂದರೆ ಬಿಳಿ ತಾವರೆಯಂತಹ ಕಣ್ಣುಳ್ಳವನು ಎಂದಿದೆ,
ಆದರೆ ಪುಂಡರೀಕಾಕ್ಷ ಎಂದರೆ ಕೆಂದಾವರೆಯಂತಹ ಕಣ್ಣುಳ್ಳವನು ಎಂದರ್ಥ. ಭಗವಂತನ ಕಣ್ಣು
ಯಾವಾಗಲೂ ಕೆಂದಾವರೆ ಎಸಳಿನಂತೆ ಅರಳಿ ನಳನಳಿಸುತ್ತಿರುತ್ತದೆ. ಸಾಮಾನ್ಯವಾಗಿ ನಮಗೆ
ಅತ್ಯಂತ ಸಂತೋಷವಾದಾಗ ನಮ್ಮ ಕಣ್ಣು ಅರಳುತ್ತವೆ. ಆದರೆ ಭಗವಂತ ಸದಾ ಸಂತೋಷದ ಬುಗ್ಗೆ.
ಭಗವಂತನ ಕೈಯಲ್ಲಿರುವ ನಾಲ್ಕು ಆಯುಧಗಳಲ್ಲಿ ಪದ್ಮ ಕೂಡಾ ಒಂದು. ಈ ನಾಲ್ಕು ಆಯುಧಗಳು
(ಚಕ್ರ, ಶಂಖ, ಗಧಾ, ಪದ್ಮ) ಕ್ರಮವಾಗಿ ಧರ್ಮ, ಅರ್ಥ, ಕಾಮದ ನಿಯಂತ್ರಣ ಹಾಗೂ
ಮೋಕ್ಷದ ಸಂಕೇತ ವನ್ನು ಸೂಚಿಸುತ್ತವೆ. ಆದ್ದರಿಂದ ಪುಂಡರೀಕ ಎಂದರೆ ಮೋಕ್ಷಪ್ರದಾಯಕ.
ಭಗವಂತನ ಹೊಕ್ಕುಳಿಂದ ಪದ್ಮಕೋಶ ರೂಪದ ಈ ಬ್ರಹ್ಮಾಂಡ ರಚನೆಯಾಗಿದೆ, ಆತ ಅದನ್ನು ತನ್ನ
ಹೃದಯಕಮಲದಲ್ಲಿ ತುಂಬಿಕೊಂಡಿದ್ದಾನೆ. ಇಂತಹ ಭಗವಂತ ಪುಂಡರೀಕಾಕ್ಷ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>112) ವೃಷಕರ್ಮಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನ ಈ ನಾಮವನ್ನು ವಿಶ್ಲೇಷಿಸುವ ಮೊದಲು ಭಗವದ್ಗೀತೆಯ ಈ ಕೆಳಗಿನ ಶ್ಲೋಕವನ್ನು ಒಮ್ಮೆ ನೋಡೋಣ . </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಯದಾಯದಾ ಹಿ ಧರ್ಮಸ್ಯ ಗ್ಲಾನಿರ್ಭವತಿ ಭಾರತ |</span><br />
<span style="font-size: large;">ಅಭ್ಯುತ್ಥಾನಮಧರ್ಮಸ್ಯ ತದಾऽऽತ್ಮಾನಾಂ ಸೃಜಾಮ್ಯಹಮ್ | (ಅ 4- ಶ್ಲೋ 7)</span><br />
<span style="font-size: large;">ಪರಿತ್ರಾಣಾಯ ಸಾಧೂನಾಂ ವಿನಾಶಾಯಚ ದುಷ್ಕೃತಾಮ್ |</span><br />
<span style="font-size: large;">ಧರ್ಮಸಂಸ್ಥಾಪನಾರ್ಥಾಯ ಸಂಭವಾಮಿ ಯುಗೇಯುಗೇ|| (ಅ 4- ಶ್ಲೋ 8)</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧರ್ಮನಾಶವಾದಾಗ, ಧರ್ಮದ ಉದ್ಧಾರಕ್ಕಾಗಿ, ಸಜ್ಜನರನ್ನು ರಕ್ಷಿಸಿ, ದುಷ್ಟರನ್ನು
ಶಿಕ್ಷಿಸಿ, ಧರ್ಮ ಸ೦ಸ್ಥಾಪನೆ ಮಾಡುಲು ಪದೇ ಪದೇ ಅವತರಿಸಿಬರುತ್ತೇನೆ ಎನ್ನುವುದು ಈ
ಶ್ಲೋಕದ ಮುಖ್ಯಾರ್ಥ.</span><br />
<span style="font-size: large;">ವೃಷ ಅಂದರೆ ಧರ್ಮ. ವೃಷಕರ್ಮಾ ಎಂದರೆ ಧರ್ಮಕ್ಕಾಗಿ ಕರ್ಮ ಮಾಡುವ ಭಗವಂತ. ಧರ್ಮ
ಸ೦ಸ್ಥಾಪನೆಗಾಗಿ ಪದೇ ಪದೇ ಅವತರಿಸಿಬರುವುದು ಭಗವಂತನ ಕರ್ಮ. ಈ ರೀತಿ ಅವತರಿಸಿ ಬಂದು
ಭಕ್ತಕೋಟಿಯ ಅಭೀಷ್ಟವನ್ನು ಪೂರೈಸಿ ಧರ್ಮದ ರಕ್ಷಣೆ ಮಾಡುವ ಶ್ರೇಷ್ಠ ಭಗವಂತ ವೃಷಕರ್ಮಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>113) ವೃಷಾಕೃತಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲೆ ಹೇಳಿದಂತೆ ಭಗವಂತ ಅವತರಿಸಿ ಬರುತ್ತಾನೆ. ಈ ರೀತಿ ಧರ್ಮದ ರಕ್ಷಣೆಗಾಗಿ ನಾನಾ
ಆಕೃತಿಯಲ್ಲಿ ಧರೆಗಿಳಿದು ಬರುವ ಭಗವಂತ ವೃಷಾಕೃತಿ. ಆತ ಧರಿಸುವ ಎಲ್ಲಾ ಆಕೃತಿಗಳು ಆತನ
ಭಕ್ತಕೋಟಿಯ ಅಭೀಷ್ಟಕ್ಕೆ ತಕ್ಕನಾಗಿರುತ್ತದೆ. ಈ ರೀತಿ
ಭಕ್ತರ ಕೋರಿಕೆಯಂತೆ ವಿಶಿಷ್ಟ ಆಕೃತಿಯನ್ನು ಧರಿಸುವ ಭಗವಂತ ವೃಷಾಕೃತಿಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ರುದ್ರೋ ಬಹುಶಿರಾ ಬಭ್ರುರ್ವಿಶ್ವಯೋನಿಃ ಶುಚಿಶ್ರವಾಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಅಮೃತಃ ಶಾಶ್ವತಃ ಸ್ಥಾಣುರ್ವರಾರೋಹೋ ಮಹಾತಪಾಃ</b><b> || 13 ||</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>114) ರುದ್ರಃ</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ರುದ್ರ ಎಂದರೆ ಮೇಲ್ನೋಟಕ್ಕೆ ದುಃಖ ಕೊಡುವವನು, ಸುಡುವವನು ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ.</span><br />
<span style="font-size: large;">ವೇದಗಳಲ್ಲಿರುವ ರುದ್ರಸೂಕ್ತಗಳಿಗೆ ಸಾಯಣರು ಅರ್ಥ ಬರೆಯುವಾಗ, ರುದ್ರ ಎಂದರೆ
ಅಗ್ನಿ ಎಂದು
ಬರೆಯುತ್ತಾರೆ. ಮುಟ್ಟಿದರೆ ಕಣ್ಣೀರು ಬರುವುದು ಪಂಚಭೂತಗಳಲ್ಲಿ ಅಗ್ನಿಯಿಂದ ಮಾತ್ರ.
ಆದ್ದರಿಂದ ಅಗ್ನಿ ಕೂಡ ರುದ್ರ. ಆದರೆ ಭಗವಂತ ಏಕೆ ದುಃಖ ಕೊಡುತ್ತಾನೆ? ಭಗವಂತ ದುಃಖ
ಕೊಡುವುದು ಪಾಪಿಗಳಿಗೆ ಮಾತ್ರ. ದುಃಖ ಕೊಡುವ ಉದ್ದೇಶ ಶಿಕ್ಷಣ.</span><br />
<span style="font-size: large;">ಇನ್ನು ಈ ಪದವನ್ನು ಒಡೆದು ನೋಡಿದಾಗ ರುಕ್+ದ್ರಾ, ಇಲ್ಲಿ 'ರುಕ್' ಎಂದರೆ ಭವರೋಗ,
ಹಾಗೂ 'ದ್ರಾ' ಎಂದರೆ ನಾಶಕ ಅಥವಾ ಪಾರುಮಾಡುವವನು ಎಂದರ್ಥ . ಆದ್ದರಿಂದ ರುದ್ರ ಎಂದರೆ
ಭವರೋಗ ನಾಶಕ. ಈ ನಾಮವನ್ನು ನಾವು ರುತ್+ದ್ರಾ ಎಂದೂ ಒಡೆದು ಅರ್ಥೈಸಬಹುದು. ಇಲ್ಲಿ
ರುತ್ ಎಂದರೆ ದುಃಖ. ಆದ್ದರಿಂದ ರುದ್ರ ಅಂದರ ದುಃಖನಾಶಕ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>115) ಬಹುಶಿರಾಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">‘ಸಹಸ್ರ ಶೀರ್ಷಾ ಪುರುಷಃ | ಸಹಸ್ರಾಕ್ಷಃ ಸಹಸ್ರಪಾತ್ ಎಂದು ಭಗವಂತನನ್ನು
ಪುರುಷಸೂಕ್ತದಲ್ಲಿ ವರ್ಣಿಸಿದ್ದಾರೆ. ಇಲ್ಲಿ ಬಹುಶಿರ ಎಂದರೆ ಸಹಸ್ರ-ಸಹಸ್ರ
ಶಿರಸ್ಸನ್ನು ಹೊಂದಿರುವವನು ಎಂದರ್ಥ. ಈ ಹಿಂದೆ ಹೇಳಿದಂತೆ ಭಗವಂತ ಬಿಂಬ ರೂಪಿಯಾಗಿ
ಪ್ರತಿಯೊಂದೂ ಜೀವರಲ್ಲಿ ತುಂಬಿದ್ದಾನೆ. ಆದ್ದರಿಂದ ಆತ ಬಹುಶಿರಾ.</span><br />
<span style="font-size: large;">ತಲೆಯನ್ನು ಐದು ಶ್ರೀಗಳು (ಚಕ್ಷು-ಕಣ್ಣು,
ಶ್ರೋತ್ರ-ಕಿವಿ, ಮನಃ-ಮನಸ್ಸು , ವಾಕ್-ಮಾತು, ಪ್ರಾಣ-ಉಸಿರು)
ಆಶ್ರಿಸಿರುವುದರಿಂದ ಅದನ್ನು ಶಿರಸ್ಸು ಎನ್ನುತ್ತಾರೆ. ಭಗವಂತ ಸರ್ವಾಶ್ರಯದಾತ
ಆದ್ದರಿಂದ ಆತ ಬಹುಶಿರಾ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>116) ಬಭ್ರುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ನಾಮ ಭಗವಂತನ ಚಿದಾನಂದ ಸ್ವರೂಪವನ್ನು ಹೇಳುತ್ತದೆ. ಭಗವಂತ ಉದಿಸುವ ಸೂರ್ಯನಂತೆ
ನಸುಗೆಂಪು ಬಣ್ಣದವನು, ಆತ ನೀಲಮೇಘಶ್ಯಾಮ. ಸಾಮಾನ್ಯವಾಗಿ ದೇವಸ್ತಾನಗಳಲ್ಲಿ ಮೂರ್ತಿ
ಕಪ್ಪಗಿದ್ದು (ನೀಲ), ಪ್ರಭಾವಳಿ ಚಿನ್ನದಿಂದ ಮಾಡಿರುತ್ತಾರೆ. ಇಲ್ಲಿ ನೀಲ
ಅಘಾದತೆಯನ್ನು, ಅನಂತತೆಯನ್ನು ಸೂಚಿಸುತ್ತದೆ. ನಸುಗೆಂಪು ಜ್ಞಾನಾನಂದದ ಸಂಕೇತ. ಬಭ್ರು
ಎನ್ನುವುದು ಬಲಸ್ವರೂಪ(ಬ), ಪೂರ್ಣಕಾಮ(ಭ್ರು-ಸರ್ವ ಕಾಮನೆಗಳನ್ನು
ಈಡೇರಿಸುವವನು), ಎನ್ನುವ ಅರ್ಥವನ್ನೂ ಕೊಡುತ್ತದೆ. ಇಂತಹ ಅಗಾಧ, ಅನಂತ, ಜ್ಞಾನಾನಂದಮಯ,
ಬಲಸ್ವರೂಪ ಮತ್ತು ಪೂರ್ಣಕಾಮನಾದ ಭಗವಂತ ಬಭ್ರು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>117) ವಿಶ್ವಯೋನಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಂಸ್ಕೃತದಲ್ಲಿ ಯೋನಿ ಎಂದರೆ ಕಾರಣ ಕರ್ತ. ಇಡೀ ವಿಶ್ವಕ್ಕೆ ಕಾರಣಪುರುಷನಾದ ಭಗವಂತ ವಿಶ್ವಯೋನಿ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>118) ಶುಚಿಶ್ರವಾಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶ್ರವಸ್ಸು ಎಂದರೆ ಕೀರ್ತಿ. ಭಗವಂತ ಪುಣ್ಯಕೀರ್ತಿ. ಪವಿತ್ರವಾದ
ಕೀರ್ತಿಯುಳ್ಳ ಭಗವಂತನನ್ನು ಎಲ್ಲರೂ ಕೀರ್ತನೆ ಮಾಡುತ್ತಾರೆ. ಭಗವಂತನ ಗುಣ ಕೀರ್ತನ
ಶ್ರವಣದಿಂದ ನಾವು ಪವಿತ್ರವಾಗುತ್ತೇವೆ. ಇಂತಹ ಪವಿತ್ರವಾದ ಹಾಗೂ ನಮ್ಮನ್ನು ಪವಿತ್ರ
ಮಾಡುವ ಭಗವಂತ ಶುಚಿಶ್ರವಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>119 ) ಅಮೃತಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಮೃತಃ ಅಂದಾಗ ನಮಗೆ ತಕ್ಷಣ ಹೊಳೆಯುವುದು 'ಎಂದೆಂದೂ ಸಾವಿಲ್ಲದವರು' ಎನ್ನುವ ಅರ್ಥ.
ಸಾಮಾನ್ಯವಾಗಿ ಸಂಸ್ಕೃತದಲ್ಲಿ ಮನುಷ್ಯರನ್ನು ಮರ್ತ್ಯರು ಎಂದು ಕರೆಯುತ್ತಾರೆ. ಅಂದರೆ
ಒಂದು ದಿನ ಸಾಯುವವರು ಎಂದರ್ಥ. ಈ ಸಾವಿನಲ್ಲಿ ನಾಲ್ಕು ವಿಧ.</span><br />
<span style="font-size: large;">೧. ಸ್ವರೂಪ ನಾಶ. ಅಂದರೆ ಮಣ್ಣಿನಿಂದ ಮಾಡಿದ ಮಡಿಕೆ ಕೈಜಾರಿ ಬಿದ್ದಾಗ ಅದರ ಸ್ವರೂಪವಾದ ಆಕಾರ ನಾಶವಾಗುತ್ತದೆ.</span><br />
<span style="font-size: large;">೨. ದೇಹ ನಾಶ. ಅಂದರೆ ನಮ್ಮ ದೇಹದಿಂದ ಪ್ರಾಣ ಪಕ್ಷಿ ಹಾರಿ ಹೋದಮೇಲೆ ನಮ್ಮ ದೇಹ ನಾಶವಾಗುತ್ತದೆ.</span><br />
<span style="font-size: large;">೩. ದುಃಖ ಪ್ರಾಪ್ತಿ. ದುಃಖ ಕೂಡಾ ಒಂದು ರೀತಿಯ ಸಾವು.</span><br />
<span style="font-size: large;">೪. ಅಪೂರ್ಣತೆ (Imperfection is death)</span><br />
<span style="font-size: large;">ಆದರೆ ಭಗವಂತ ಈ ನಾಲ್ಕು ರೀತಿಯ ನಾಶವಿಲ್ಲದ ನಿತ್ಯ ಸ್ವರೂಪ. ಆದ್ದರಿಂದ ಆತ ಅಮೃತ.
ಉಪನಿಷತ್ತುಗಳು ಹೇಳುವಂತೆ ಭಗವಂತನಿಗೆ ಮೂರು ಸ್ಥಾನಗಳಿವೆ. ಅಮೃತ, ಕ್ಷೇಮ ಹಾಗೂ ಅಭಯ.
ಇಂತಹ ಅಮೃತ ಸ್ಥಾನದಲ್ಲಿರುವ ಭಗವಂತ ಅಮೃತಃ.</span><br />
<span style="font-size: large;">ದೇವತೆಗಳ ಆಯಸ್ಸು ಅತೀ ದೀರ್ಘ, ಅದರಲ್ಲೂ ವಾಯುದೇವರ ಮತ್ತು ಚತುರ್ಮುಖನ ಆಯಸ್ಸು
ಮತ್ತೂ ದೀರ್ಘ. ಈ ರೀತಿ ಪ್ರಾಣದೇವರಿಗೆ, ಚತುರ್ಮುಖನಿಗೆ, ದೇವತೆಗಳಿಗೆ,
ಮುಕ್ತಿ ಪಡೆದ ಜೀವರಿಗೆ, ಅಮರತ್ವವನ್ನು ಕರುಣಿಸಿದ, ಲಕ್ಷ್ಮೀ ಪತಿ ಭಗವಂತ ಅಮೃತಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>120) ಶಾಶ್ವತಸ್ಥಾಣು</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶಾಶ್ವತ ಎಂದರೆ ಎಂದೆಂದೂ ಬದಲಾವಣೆ ಹೊಂದದೆ, ಒಂದೇ ರೀತಿಯಾಗಿ ಇರುವವನು ಎಂದರ್ಥ.
ಸ್ಥಾಣು ಎಂದರೆ ಸ್ಥಿರ. ನಮಗೆ ಬಾಲ್ಯ, ಯವ್ವನ, ಪ್ರೌಢ ಹಾಗೂ ವೃದ್ದಾಪ್ಯ, ಹೀಗೆ ಒಂದು
ರೂಪದಲ್ಲಿ ಅನೇಕ ಬದಲಾವಣೆಗಳಿವೆ. ಆದರೆ ಭಗವಂತ ಬಿಂಬ ರೂಪನಾಗಿ ಎಲ್ಲರ
ಒಳಗೂ-ಹೊರಗೂ ತುಂಬಿದ್ದರೂ ಸಹ, ಆತನಿಗೆ ಯಾವುದೇ ತರಹದ ವಿಕಾರವಿಲ್ಲ. ಅವನು ಶಾಶ್ವತ
ಮತ್ತು ಸ್ಥಿರ(ಸ್ಥಾಣು).</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>121) ವರಾರೋಹಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಯಾರು ತನ್ನ ಸಾಧನೆ ಮೂಲಕ ಮೋಕ್ಷಕ್ಕೆ ಅರ್ಹರಾಗುತ್ತಾರೋ, ಅಂತವರನ್ನು
ಮೇಲಕ್ಕೆತ್ತುವವ ವರಾರೋಹ. ವರಂ-ಆರೋಹತಿ, ಅಂದರೆ ಯಾರು ಯಾವ ಪದವಿಗೆ ಅರ್ಹರೋ,
ಅಂತವರನ್ನು ಆ ಪದವಿಗೇರಿಸುವವ. ಬ್ರಹ್ಮನಿಗೆ ಸತ್ಯಲೋಕದ ಪದವಿ, ಇಂದ್ರನಿಗೆ ದೇವ ಲೋಕದ
ಪದವಿಯನ್ನು ಕರುಣಿಸಿ, ಸ್ವತಃ ತಾನು ಲಕ್ಷ್ಮಿ ಸಮೇತನಾಗಿ ನಿತ್ಯಲೋಕದ ಅಧಿಪತಿ
ಎನಿಸಿರುವ ಭಗವಂತ ವರಾರೋಹ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>122) ಮಹಾತಪಾಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಯಾವುದೇ ವಿಷಯವನ್ನು ಆಳವಾಗಿ ಚಿಂತಿಸಿ ತಿಳಿಯುವುದು ತಪಸ್ಸು. ಪ್ರತಿಯೊಬ್ಬರ
ಆವಿಷ್ಕಾರ ಅವರ ತಪಸ್ಸಿನ ಫಲ. ತಪಸ್ಸಿಗೆ ವೇಷ ಮುಖ್ಯವಲ್ಲ, ಆದರೆ ಆಳವಾದ
ಚಿಂತನೆ ಅತ್ಯಗತ್ಯ. ಕಾಮ-ಕ್ರೋಧಗಳನ್ನು ಗೆದ್ದು, ಪ್ರಶಾಂತಚಿತ್ತದಿಂದ, ವಿಷಯವನ್ನು
ಆಳವಾದ ಚಿಂತನೆ ಮೂಲಕ ತಿಳಿದುಕೊಳ್ಳುವುದು ನಿಜವಾದ ತಪಸ್ಸು.
ಸಾಮಾನ್ಯವಾಗಿ ಕಾಮವನ್ನು ಗೆಲ್ಲುವುದು ಸುಲಭ. ಆದರೆ ಕ್ರೋಧವನ್ನು ಗೆಲ್ಲುವುದು
ತುಂಬಾ ಕಷ್ಟ. ನಮಗೆ ಕೋಪ ಬರಲು ಕಾರಣ ನಮ್ಮಲ್ಲಿ ಹುದುಗಿರುವ ಅಪೇಕ್ಷೆ, ಕಳೆದು
ಕೊಳ್ಳುತ್ತೇನೆ ಎನ್ನುವ ಭಯ. ಮಹಾನ್ ಋಷಿ ಮುನಿಗಳು ಕೋಪವನ್ನು ಗೆಲ್ಲಲಿಲ್ಲ. ಉದಾಹರಣೆಗೆ
ವಿಶ್ವಾಮಿತ್ರ . ಮೇನಕೆಯ ಪ್ರೇಮ ಪಾಶದಿಂದ ಹೊರಬಂದ ವಿಶ್ವಾಮಿತ್ರ ಪುನಃ ತಪಸ್ಸು
ಮಾಡುತ್ತಾನೆ. ಆಗ ರಂಬೆ ಆತನ ತಪಸ್ಸನ್ನು ಕೆಡಿಸಲು ಬರುತ್ತಾಳೆ. ಸಿಟ್ಟಿಗೆದ್ದ
ವಿಶ್ವಾಮಿತ್ರ "ನೀನು ಕಲ್ಲಾಗು" ಎಂದು ಆಕೆಗೆ ಶಾಪ ಕೊಡುತ್ತಾನೆ.. ಇಲ್ಲಿ ಆತ ಕಾಮಕ್ಕೆ
ಸಮಾನಾದ ಕ್ರೋಧವನ್ನು ಗೆಲ್ಲದೆ ಸೋಲುತ್ತಾನೆ . ಭಗವಂತ ನಿಜವಾದ ತಪಸ್ಸು ಹೇಗಿರಬೇಕು
ಎನ್ನುವುದನ್ನು ಸ್ವತಃ ಲೋಕಕ್ಕೆ ತೋರಿಸಿರುವ ಘಟನೆ ನಮಗೆ ತಿಳಿದಿದೆ. ಧರ್ಮ ಮತ್ತು
ಮೂರ್ತಿಯ ಮಕ್ಕಳಾದ ನರ-ನಾರಾಯಣರ ದೀರ್ಘ ತಪಸ್ಸು, ಎಲ್ಲಾ ಋಷಿ-ಮುನಿಗಳಿಗೆ ಒಂದು ಅಮೂಲ್ಯ
ದೃಷ್ಟಾಂತ. ನರ-ನಾರಾಯಣರ ತಪಸ್ಸನ್ನು ಕೆಡಿಸಲು ಬಂದ ತಿಲೋತ್ತಮೆಯನ್ನು, ಆದರದಿಂದ
ಸತ್ಕರಿಸಿದ ನಾರಾಯಣ, ತನ್ನ ತೊಡೆಯಿಂದ ಉರ್ವಶಿಯನ್ನು ಸೃಷ್ಟಿ ಮಾಡಿ, ಇಂದ್ರನಿಗೆ
ಕಾಣಿಕೆಯಾಗಿ ಕಳುಹಿಸುತ್ತಾನೆ. ಕಾಮ ಮತ್ತು ಕ್ರೋಧವನ್ನು ಸಂಪೂರ್ಣ ಗೆದ್ದು, ತಪಸ್ಸಿನ
ಮೂಲಕ ನಾವು ಕಂಡುಕೊಳ್ಳುವ ಪರಬ್ರಹ್ಮ ಶಕ್ತಿಯಾದ ಭಗವಂತ ಮಹಾತಪಾಃ.</span><br />
<span style="font-size: large;">ತಪಸ್ಸಿನ ಅಭಿಮಾನಿ ದೇವತೆ ಶಿವ(ಹರ). ಹರಿ-ಹರ ಶಕ್ತಿಗಳು ಹಾಲಿನಲ್ಲಿ ಬೆಣ್ಣೆ
ಇರುವಂತೆ. ಶಿವ ಶಕ್ತಿ ಭಗವಂತನ ಹೃದಯದಿಂದ ಆವಿಷ್ಕಾರವಾಗಿರುವುದು. ಇಂತಹ ಭಗವಂತನನ್ನು
ಮಹಾತಪಾ ಎನ್ನುತ್ತೇವೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಸರ್ವಗಃ ಸರ್ವವಿದ್ಭಾನುರ್ವಿಷ್ವಕ್ಸೇನೋ ಜನಾರ್ದನಃ |</b></span><br />
<span style="font-size: large;"><b>ವೇದೋ ವೇದವಿದವ್ಯಂಗೋ ವೇದಾಂಗೋ ವೇದವಿತ್ ಕವಿಃ || 14 ||</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>123) ಸರ್ವಗಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸರ್ವಗಃ ಎಂದರೆ ಎಲ್ಲಾ ಕಡೆ ಇರುವ, ಪರಿಪೂರ್ಣ ಜ್ಞಾನವುಳ್ಳ, ಎಲ್ಲವನ್ನೂ ತಿಳಿದಿರುವ, ಕೊನೆಗೆ ಎಲ್ಲವನ್ನೂ ಸಂಹಾರ ಮಾಡುವ ಭಗವಂತ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>124) ಸರ್ವವಿದ್ಭಾನುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸರ್ವವಿತ್+ಭಾನು. ಇಲ್ಲಿ ಸರ್ವವಿತ್ ಎಂದರೆ ಎಲ್ಲವನ್ನೂ ಪಡೆದ ಸತ್ಯಸಂಕಲ್ಪ
ಆಪ್ತಕಾಮ. ಭಾನು ಎಂದರೆ ಎಲ್ಲಾ ಬೆಳಕನ್ನು ಬೆಳಗಿಸುವ ಮೂಲ ಕಾರಣನಾದ ಸೂರ್ಯ.
ಸರ್ವವಿದ್ಭಾನುಃ ಎಂದರೆ ಸತ್ಯಸಂಕಲ್ಪ ಹಾಗೂ ಎಲ್ಲಾ ಬೆಳಕನ್ನು ಪ್ರೇರೇಪಿಸುವ ಮೂಲ
ಬೆಳಕು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>125) ವಿಷ್ವಕ್ಸೇನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನ ಕಣ್ಣು ತಪ್ಪಿಸಿ ಏನನ್ನೂ ಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ. ಆತನ ಸೇನೆ ಪ್ರಪಂಚದ ಮೂಲೆ
ಮೂಲೆಗಳಲ್ಲಿ, ಅಂಡಾಂಡ-ಪಿಂಡಾ೦ಡಗಳಲ್ಲಿ, ಇಡೀ ಬ್ರಹ್ಮಾಂಡದಲ್ಲಿ ವ್ಯಾಪಿಸಿ ನಿಂತಿದೆ.
ಭಗವಂತ ನಮ್ಮ ಹೃತ್ಕಮಲದಲ್ಲಿ ನೆಲೆಸಿದ್ದಾನೆ, ಹಾಗೂ ಆತನ ಸುತ್ತ ಅವನ ಪರಿವಾರ
ದೇವತೆಗಳು ವ್ಯಾಪಿಸಿದ್ದಾರೆ. ಕಣ್ಣಿನಲ್ಲಿ ಸೂರ್ಯ, ಕಿವಿಯಲ್ಲಿ ಚಂದ್ರ ,
ಮೂಗಿನಲ್ಲಿ ವಾಯು, ನಾಲಿಗೆಯಲ್ಲಿ ವರುಣ, ಬಾಯಲ್ಲಿ ಅಗ್ನಿ, ಕೈಯಲ್ಲಿ ಇಂದ್ರ,
ಕಾಲಲ್ಲಿ ಜಯಂತ, ಹೀಗೆ ಸಮಸ್ತ ಇಂದ್ರಿಯಗಳಲ್ಲಿ ಭಗವಂತನ ಸೇನೆ ತುಂಬಿದೆ. ಪಂಚಭೂತಗಳಿಂದ
ಮತ್ತು ಪಂಚ ಕೋಶಗಳಿಂದ (ಅನ್ನಮಯ ಕೋಶ, ಪ್ರಾಣಮಯ ಕೋಶ ,ವಿಜ್ಞಾನಮಯ ಕೋಶ, ಮನೋಮಯ ಕೋಶ
ಹಾಗೂ ಆನಂದಮಯ ಕೋಶ) ಆದ ನಮ್ಮ ದೇಹದಲ್ಲಿ ನೆಲೆಸಿರುವ ಎಲ್ಲಾ ದೇವತೆಗಳನ್ನು,
ಪುಂಡರೀಕಾಕ್ಷನಾಗಿ, ಲಕ್ಷ್ಮಿ ಜೊತೆಗಿದ್ದು, ಆ ಭಗವಂತ ನಿಯಂತ್ರಿಸುತ್ತಿರುತ್ತಾನೆ.
ಸೂರ್ಯಮಂಡಲದಲ್ಲಿದ್ದು, ಸೂರ್ಯ ಕಿರಣದೊಂದಿಗೆ ಈ ಬ್ರಹ್ಮಾಂಡದಲ್ಲಿ
ವ್ಯಾಪಿಸಿರುವ ಭಗವಂತನನ್ನು ವಿಷ್ವಕ್ಸೇನ ಎನ್ನುತ್ತಾರೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>126) ಜನಾರ್ದನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಜನ+ಅರ್ದನ-ಜನಾರ್ದನ. ಇಲ್ಲಿ ಅರ್ದನ ಎಂದರೆ ಕೊನೆಗೊಳಿಸುವವನು ಎನ್ನುವ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. </span><br />
<span style="font-size: large;">'ಜನ' ಅನ್ನುವ ಪದಕ್ಕೆ ಅನೇಕ ಅರ್ಥಗಳಿವೆ.</span><br />
<span style="font-size: large;">೧. ಜನ ಎಂದರೆ ದುರ್ಜನ. ಜನಾರ್ದನ ಎಂದರೆ ದುರ್ಜನ ನಾಶಕ.</span><br />
<span style="font-size: large;">೨. ಜನ ಎಂದರೆ ಜನನ ಉಳ್ಳವರು. ಜನಾರ್ದನ ಎಂದರೆ ಜನನ ಮುಕ್ತಗೊಳಿಸುವವನು ಅಂದರೆ ಮುಕ್ತಿಪ್ರದಾಯಕ.</span><br />
<span style="font-size: large;">೩. ಜನ ಎಂದರೆ ದೇಹ. ಜನಾರ್ದನ ಎಂದರೆ ಜೀವರಿಗೆ ದೇಹದಿಂದ ಮುಕ್ತಿ ಕೊಡುವವನು.</span><br />
<span style="font-size: large;">೪. ಜನ ಎಂದರೆ ಸಜ್ಜನ. ಜನಾರ್ದನ ಎಂದರೆ ಸಜ್ಜನರ ಪ್ರಾರ್ಥನೆ ಸ್ವೀಕರಿಸಿ ಅವರ ಅಭೀಷ್ಟವನ್ನು ಪೂರೈಸುವವನು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>127) ವೇದಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಸಮಸ್ತ ವೇದಗಳಿಂದ ಪ್ರತಿಪಾದ್ಯನಾದವನು. ಅವನು ಆನಾದಿನಿತ್ಯ, ಎಲ್ಲವನ್ನೂ
ತಿಳಿದವನು, ಎಲ್ಲವನ್ನು ನಮಗೆ ತಿಳಿಯುವಂತೆ ಮಾಡುವವನು, ನಮಗೆ ಜ್ಞಾನದ ಜೊತೆಗೆ
ಸ್ಮರಣಶಕ್ತಿ ದಯಪಾಲಿಸುವ ಭಗವಂತ ವೇದಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>128) ವೇದವಿತ್</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಗೀತೆಯಲ್ಲಿ ತಾನೇ ಹೇಳುವಂತೆ, ಆತ ಮಾತ್ರ ವೇದದ ಸಂಪೂರ್ಣ
ಅರ್ಥವನ್ನು ತಿಳಿದವನು. ವೇದಗಳಲ್ಲಿ ಭಗವಂತನ ಅನಂತ ಗುಣಗಳನ್ನು ಹೇಳಿದ್ದಾರೆ. ಆದರೆ
ನಮಗೆ ಎಲ್ಲವೂ ಅರ್ಥವಾಗುವುದಿಲ್ಲ. ಏಕೆಂದರೆ ನಮ್ಮ ಬುದ್ಧಿ ಸೀಮಿತ ಮತ್ತು
ಅನುಭವವಿಲ್ಲದೆ ಯಾವುದೂ ಅರ್ಥವಾಗುವುದಿಲ್ಲ. ವೇದಮಂತ್ರಗಳಿಗೆ ಕನಿಷ್ಠ ಮೂರು
ಅರ್ಥಗಳಿವೆ. ಆದರೆ ಎಲ್ಲವನ್ನೂ ತಿಳಿದವನು ಕೇವಲ ಭಗವಂತನೊಬ್ಬನೆ. ಸಾಮಾನ್ಯರಾದ ನಾವು
ನಮ್ಮ ಜೀವಿತ ಕಾಲದಲ್ಲಿ ವೇದದ ಅಲ್ಪ-ಸ್ವಲ್ಪ ಅರ್ಥವನ್ನು ಮಾತ್ರ ತಿಳಿಯಲು ಸಾಧ್ಯ. ಈ
ರೀತಿ ವೇದದ ಸಂಪೂರ್ಣ ಅರ್ಥವನ್ನು ತಿಳಿದ ಭಗವಂತ ವೇದವಿತ್.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>129) ಅವ್ಯಂಗಃ .</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೇಲ್ನೋಟಕ್ಕೆ ಅವ್ಯಂಗ ಎಂದರೆ ಪರಿಪೂರ್ಣವಾದ ಅಂಗ ಎಂದರ್ಥ. ಇಲ್ಲಿ ವ್ಯಂಗ ಎಂದರೆ
ವಿಕಲಾಂಗ. ಭಗವಂತನ ಒಂದೊಂದು ಅಂಗವೂ ಅವನ ಸ್ವರೂಪ, ಆದ್ದರಿಂದ ಆತ ಅವ್ಯಂಗ. ಇನ್ನು
'ಅವಿ' ಎಂದರೆ ಸೂರ್ಯ, 'ಅವಿಹಿ' ಎಂದರೆ ಅಗ್ನಿ. ಸೂರ್ಯ ಆಕಾಶದಲ್ಲಿ , ವಾಯು
ಉಸಿರಿನಲ್ಲಿ ಹಾಗೂ ಅಗ್ನಿ ಭೂಮಿಯಲ್ಲಿ ಭಗವಂತನ ಮೂರು ಜ್ಯೋತಿರ್ಮಯ ಸ್ವರೂಪಗಳು. ಹಿಂದೆ
ಋಷಿಗಳು ಸಾಮಾನ್ಯವಾಗಿ ಭಗವಂತನನ್ನು ಸೂರ್ಯನಲ್ಲಿ ಉಪಾಸನೆ ಮಾಡುತ್ತಿದ್ದರು. ಅಗ್ನಿ
ಮುಖೇನ ಉಪಾಸನೆ ಸರ್ವೇ ಸಾಮಾನ್ಯ. ಆದ್ದರಿಂದ ಗಾಯತ್ರಿ ಹೀಗೆ ಹೇಳುತ್ತದೆ:</span><br />
<span style="font-size: large;">ಓಂ ಭೂರ್ಭುವಃ ಸ್ವಃ | ತತ್ಸವಿತುರ್ವರೇಣ್ಯಂ |</span><br />
<span style="font-size: large;">ಭರ್ಗೋ ದೇವಸ್ಯ ಧೀಮಹಿ ಧಿಯೋ ಯೋನಃ ಪ್ರಚೋದಯಾತ್ ||</span><br />
<span style="font-size: large;">ಹೀಗೆ ಮೂರು ರೂಪದಲ್ಲಿ ಜಗತ್ತನ್ನು ರಕ್ಷಣೆ ಮಾಡುವ ಭಗವಂತ ಅವ್ಯಂಗಃ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>130) ವೇದಾಂಗಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವೇದಗಳ ಅಂಗಗಳು ಯಾರನ್ನು ಪ್ರತಿಪಾದಿಸುತ್ತವೆಯೋ ಅವನು ವೇದಾಂಗ. ಈಗ ವೇದದ ಆರು</span><br />
<span style="font-size: large;">ಮುಖ್ಯ ಅಂಗಗಳನ್ನು ನೋಡೋಣ.</span><br />
<span style="font-size: large;">೧. ಶಿಕ್ಷಾ : ಶಿಕ್ಷಾ ಎಂದರೆ ಶಿಕ್ಷಣ. ನಮ್ಮ ಧ್ವನಿಯಿಂದ ನಮ್ಮ
ಅನುಭವದಿಂದ ವೇದಮಂತ್ರಗಳನ್ನು ಉಚ್ಚರಿಸುವುದು ಹೇಗೆ ಎಂದು ತಿಳಿಸುವ
ಶಾಸ್ತ್ರ-ಶಿಕ್ಷಾ. ಸಂಸ್ಕೃತದಲ್ಲಿ ನಾವು ಉಚ್ಛಾರವನ್ನು ಸ್ವಲ್ಪ ತಪ್ಪಾಗಿ
ಹೇಳಿದರೆ ಅದು ವ್ಯತಿರಿಕ್ತ ಅರ್ಥವನ್ನು ಕೊಡುತ್ತದೆ. ಉದಾಹರಣೆಗೆ ಫಲ ಮತ್ತು ಪಲ.
ಇಲ್ಲಿ ಫಲ ಎಂದರೆ ಹಣ್ಣು, ಪಲ ಎಂದರೆ ಮಾಂಸ. ಆದ್ದರಿಂದ ನಾವು ತುಂಬಾ ಎಚ್ಚರವಾಗಿ
ವೇದಮಂತ್ರಗಳನ್ನು ಉಚ್ಚರಿಸಬೇಕು. ಇದಕ್ಕಾಗಿ ತಪ್ಪನ್ನು ಕ್ಷಮಿಸುವಂತೆ ಪ್ರಾಯಶ್ಚಿತ
ಮಂತ್ರವನ್ನು ಜಪದ ಕೊನೆಗೆ ಹೇಳುತ್ತೇವೆ.</span><br />
<span style="font-size: large;">ಸ್ವರ ವರ್ಣ ಲೋಪ ದೋಷ ಪ್ರಾಯಶ್ಚಿತ್ತಾರ್ಥಂ ನಾಮತ್ರಯಮಂತ್ರಜಪಂ ಕರಿಷ್ಯೇ-ಎಂದು ಹೇಳಿ, ಈ ಕೆಳಗಿನಂತೆ ಮೂರು ಬಾರಿ ಹೇಳುತ್ತೇವೆ.</span><br />
<span style="font-size: large;">| ಅಚ್ಯುತಾಯ ನಮಃ | ಅನಂತಾಯ ನಮಃ | ಗೋವಿಂದಾಯ ನಮಃ |</span><br />
<span style="font-size: large;">|ಅಚ್ಯುತಾನಂತ ಗೋವಿಂದೇಭ್ಯೋ ನಮಃ | .</span><br />
<span style="font-size: large;">೨. ಕಲ್ಪ: ಕಲ್ಪ ಯಾವ ಮಂತ್ರವನ್ನು ಯಾವ ವಿಧಾನದಲ್ಲಿ ಉಪಯೋಗಿಸಿ ಆರಾಧನೆ ಮಾಡಬೇಕು ಎನ್ನುವುದನ್ನು ತಿಳಿಸುತ್ತದೆ.</span><br />
<span style="font-size: large;">೩. ವ್ಯಾಕರಣ: ಶಬ್ದವನ್ನು ಸರಿಯಾಗಿ ಉಚ್ಛಾರ ಮಾಡುವುದಕ್ಕೆ ಬೇಕಾದ ಅಂಶಗಳನ್ನು ವ್ಯಾಕರಣ ತಿಳಿಸುತ್ತದೆ.</span><br />
<span style="font-size: large;">೪. ನಿರುಕ್ತ: ಶಬ್ದವನ್ನು ಒಡೆದಾಗ ಅದು ಯಾವ ಯಾವ ಧಾತುವಿನಿಂದ ಹುಟ್ಟಿದೆ, ಅದರ ಅರ್ಥ ವಿಸ್ತಾರ ಏನು ಎನ್ನುವುದನ್ನು ನಿರುಕ್ತ ತಿಳಿಸುತ್ತದೆ.</span><br />
<span style="font-size: large;">೫. ಜ್ಯೋತಿಷ: ಜ್ಯೋತಿಷ -ಪುಣ್ಯ ಕರ್ಮ ಮಾಡಲು ಯಾವ ಕಾಲ ಹೆಚ್ಚು ಪ್ರಾಶಸ್ತ್ಯವಾದ
ಕಾಲ ಎಂದು ತಿಳಿಸುತ್ತದೆ. ವಾತಾವರಣದಲ್ಲಿ ಕೆಲವೊಮ್ಮೆ ಪ್ರತಿಬಂಧಕ ಶಕ್ತಿಗಳಿರುತ್ತವೆ
ಹಾಗೂ ಇನ್ನು ಕೆಲವೊಮ್ಮೆ ಅನುಕೂಲಕರ ಶಕ್ತಿಗಳಿರುತ್ತವೆ. ವಾತಾವರಣದಲ್ಲಿ ಅನುಕೂಲಕರ
ಶಕ್ತಿಗಳಿರುವಾಗ ಮಾಡಿದ ಕರ್ಮ ಕೈಗೂಡುತ್ತದೆ. ಇದನ್ನು ತಿಳಿಸುವ ಶಾಸ್ತ ಜ್ಯೋತಿಷ.</span><br />
<span style="font-size: large;">೬. ಛಂದಸ್ಸು: ಭಗವಂತನ ಗುಣಗಾನ ಮಾಡುವ ಮಂತ್ರಗಳು ಶೃತಿಬದ್ಧವಾಗಿ, ಲಯಬದ್ಧವಾಗಿ ಹೇಗೆ ಹೇಳಬೇಕು ಎನ್ನುವುದನ್ನು ಛಂದಸ್ಸು ತಿಳಿಸುತ್ತದೆ.</span><br />
<span style="font-size: large;">ಆದ್ದರಿಂದ ಈ ಮೇಲಿನ ಆರು ಅಂಶಗಳು ವೇದದಲ್ಲಿ ಯಾರಿಗೋಸ್ಕರ ಇವೆಯೋ ಅವನು ವೇದಾಂಗಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>131) ವೇದವಿತ್</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ನಾಮ ಒಂದೇ ಶ್ಲೋಕದಲ್ಲಿ ಎರಡನೇ ಬಾರಿ ಬಂದಿದೆ. ಇಲ್ಲಿ ವೇದ ಎಂದರೆ ಜ್ಞಾನ ಹಾಗೂ
ವಿತ್ ಎಂದರೆ ಜ್ಞಾನಿ. ಭಗವಂತ ಜ್ಞಾನವುಳ್ಳವನೂ ಹೌದು, ಹಾಗೂ ಜ್ಞಾನ
ಸ್ವರೂಪನೂ ಹೌದು. ಜ್ಞಾನವೂ ಅವನೇ, ಜ್ಞಾನಿಯೂ ಅವನೇ. ವೇದವನ್ನು ನಮಗೆ ಋಷಿ-ಮುನಿಗಳ
ಮೂಲಕ ಕೊಟ್ಟವನು ಮತ್ತು ವೇದಗಳಿಂದ ಪ್ರತಿಪಾದ್ಯನಾದವನು ವೇದವಿತ್.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>132) ಕವಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನಾವು ದೇವರ ಪೂಜೆ ಪ್ರಾರಂಭದಲ್ಲಿ ಗಣಪತಿ ಸ್ತೋತ್ರ ಹೇಳುತ್ತೇವೆ.</span><br />
<span style="font-size: large;">"ಗಣಾನಾಂ ತ್ವಾ ಗಣಪತಿಂ ಹವಾಮಹೇ, ಕವಿಂ ಕವೀನಾಂ ಉಪಮಶ್ರಮವಸ್ತಮಂ" ಎನ್ನುವ ಗಣಪತಿ
ಸ್ತೋತ್ರದಲ್ಲಿ ಗಣಪತಿಯನ್ನು ಕವಿಗಳ ಕವಿ ಎಂದು ವರ್ಣಿಸಿದ್ದಾರೆ. ಅದೇ ರೀತಿ "ಗಣಗಳಲ್ಲಿ
ಶ್ರೇಷ್ಠನಾದ, ಕವಿಗಳ ಕವಿಯಾದ ನೀನು ನನ್ನಲ್ಲಿ ಬಂದು ಕೂಡು" ಎಂದು
ಪೂಜೆ ಪ್ರಾರಂಭದಲ್ಲಿ ಹೇಳುತ್ತೇವೆ. ಏನಿದರ ಅರ್ಥ? ಭಗವಂತನನ್ನು ಗಣಪತಿ ಎಂದು ಕರೆಯಲು
ಕಾರಣವೇನು? ಪೂಜೆಯನ್ನು ಗಣಪತಿ ಸ್ತೋತ್ರದಿಂದ ಯಾಕೆ ಪ್ರಾರಂಭಿಸಬೇಕು?</span><br />
<span style="font-size: large;">ಗಣಪತಿ ಆಕಾಶ ತತ್ವ ದೇವತೆ. ಆತ ಜೀವಗಣ, ಇಂದ್ರಿಯಗಣ, ಜ್ಞಾನಗಣ ಮತ್ತು ಭೂತಗಣ. ಇಡೀ
ವಿಶ್ವ ಆಕಾಶದಿಂದ ಪ್ರಾರಂಭವಾಗುತ್ತದೆ. ಗಣಪತಿ ಪಂಚಭೂತಗಳ ಒಡೆಯ. ಪಂಚಭೂತಗಳಿಂದಾದ ಈ
ನಮ್ಮ ದೇಹ ಮತ್ತು ಇಂದ್ರಿಯಗಳ ಅದಿಪತಿ ಆತ. ಇಂದ್ರಿಯಗಳ ಒಡೆಯನಾದ ಆತನನ್ನು ಮೊದಲು
ಸ್ಮರಿಸಿ, "ಬಾರಯ್ಯ , ನನ್ನ ಇಂದ್ರಿಯಗಳಲ್ಲಿ ಕುಳಿತು, ನನ್ನ ಕೈಯಿಂದ ನಿನ್ನ
ಪೂಜೆಯನ್ನು ಮಾಡುವಂತೆ, ನನ್ನ ಕಣ್ಣಿನಿಂದ ನಿನ್ನನ್ನು ನೋಡುವಂತೆ, ನನ್ನ
ಬಾಯಿಯಿಂದ ನಿನ್ನ ಗುಣಗಾನ ಮಾಡುವಂತೆ ಮಾಡು. ಎಂದು ಪ್ರಾರ್ಥಿಸಿ ಕೊಳ್ಳುತ್ತೇವೆ.</span><br />
<span style="font-size: large;">ಭಗವಂತ ಅನಾದಿಕವಿ ಹಾಗೂ ಚತುರ್ಮುಖ ಬ್ರಹ್ಮ ಆದಿಕವಿ. ಇಲ್ಲಿ ಕವಿ ಎಂದರೆ ಎಲ್ಲವನ್ನೂ ಬಲ್ಲವನು (omniscient) ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;">ಇದಲ್ಲದೆ ಇನ್ನೂ ಅನೇಕ ಅರ್ಥ ಕವಿ ಎನ್ನುವ ಪದಕ್ಕಿದೆ. ಶಬ್ದ ಸೃಷ್ಟಿಮಾಡುವವನು,
ಶಬ್ದಾರ್ಥ ಸಂಬಂಧ ತಿಳಿದವನು, ಶಬ್ದಗಳಿಗೆ ಹೊಸ ಆಯಾಮ ಕೊಡುವವನು ಇತ್ಯಾದಿ.
ಜನಸಾಮಾನ್ಯರಾದ ನಾವು ದೈನಂದಿನ ಕಾರ್ಯದಲ್ಲಿ ಅನೇಕ ಶಬ್ದಗಳನ್ನು ಅರ್ಥ ತಿಳಿಯದೇ
ಉಪಯೋಗಿಸುತ್ತೇವೆ. ನಮ್ಮ ಈಗಿನ ಶಿಕ್ಷಣ ಪದ್ದತಿ ಕೂಡ ಇದಕ್ಕೆ ಮೂಲ ಕಾರಣ.
ಉದಾಹರಣೆಗೆ ಪತ್ರ ಬರೆಯುವಾಗ, "ನಾನು ಕ್ಷೇಮ, ನಿಮ್ಮ ಯೋಗ-ಕ್ಷೇಮದ ಬಗ್ಗೆ ತಿಳಿಸಿ"
ಎಂದು ಬರೆಯುತ್ತೇವೆ. ಇಲ್ಲಿ ಯೋಗ-ಕ್ಷೇಮ ಎಂದರೆ ಏನು ಎನ್ನುವುದು ನಮ್ಮಲ್ಲಿ
ಹೆಚ್ಚಿನವರಿಗೆ ತಿಳಿದೇ ಇಲ್ಲ!! ಇಲ್ಲದ್ದನ್ನು ಪಡೆಯುವುದು ಯೋಗ (ಅಪ್ರಾಪ್ತಂ
ಪ್ರಾಪ್ತಿಹೀ ಯೋಗಃ ). ಪಡೆದದ್ದನ್ನು ಉಳಿಸಿಕೊಳ್ಳುವುದು ಕ್ಷೇಮ. ಶಬ್ದದ ಅಂತರಾಳದ
ಅರ್ಥವನ್ನು ಅರಿತು ಮಾತನಾಡುವವರು ಕವಿಗಳು. ಭಗವಂತ ಕವಿಗಳ ಕವಿ, ಸರ್ವನಾಮರೂಪಾತ್ಮಕನಾದ
ಸರ್ವಜ್ಞ. ಸಂಸ್ಕೃತದ ಏಕಾಕ್ಷರ ಕೋಶದಲ್ಲಿ ನೋಡಿದರೆ ಆ ,ಕ, ಯ, ಪ್ರ, ವಿ, ಸಂ,
ಭೂ, ಮಾ, ಸಾ , ಹಾ .. ಇತ್ಯಾದಿ ಏಕಾಕ್ಷರಗಳು ಭಗವಂತನ ಗುಣವನ್ನು ವರ್ಣಿಸುತ್ತವೆ.
ಇಲ್ಲಿ 'ಕ' ಎಂದರೆ ಆನಂದ, 'ವ' ಎಂದರೆ ಜ್ಞಾನ, 'ವಿ' ಎಂದರೆ ವಿಶಿಷ್ಟವಾದ ಜ್ಞಾನ.
ಆದ್ದರಿಂದ ಕವಿ ಎಂದರೆ 'ವಿಶಿಷ್ಟವಾದ ಜ್ಞಾನಾನಂದ ಸ್ವರೂಪ'.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಲೋಕಾಧ್ಯಕ್ಷಃ ಸುರಾಧ್ಯಕ್ಷೋ ಧರ್ಮಾಧ್ಯಕ್ಷಃ ಕೃತಾಕೃತಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಚತುರಾತ್ಮಾ</b><b> </b><b>ಚತುರ್ವ್ಯೂಹಶ್ಚತುರ್ದಂಷ್ಟ್ರಶ್ಚತುರ್ಭುಜಃ.</b><b> || 15 ||</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ಶ್ಲೋಕದಲ್ಲಿ ಭಗವಂತನನ್ನು ಅಧ್ಯಕ್ಷ ಎನ್ನುತ್ತಾರೆ. ಇಲ್ಲಿ ಅಧ್ಯಕ್ಷ ಎಂದರೆ
ಎಲ್ಲರನ್ನೂ ನೋಡುವವ, ಎಲ್ಲರ ಮೇಲೆ ನಿಗಾ ಇರಿಸುವವ,
ಪ್ರತಿಯೊಂದು ಕ್ರಿಯೆಯನ್ನು ನಿರ್ವಹಿಸುವವ ಎಂದರ್ಥ.<b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>133)</b><b> </b><b>ಲೋಕಾಧ್ಯಕ್ಷಃ</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಲೋಕಾಧ್ಯಕ್ಷ. ಇಲ್ಲಿ ಲೋಕ ಎಂದರೆ ಈ ಭೂಲೋಕ, ಈ ಬ್ರಹ್ಮಾಂಡ, ಈ ಪಿಂಡಾ೦ಡ. ಆತ ಎಲ್ಲವುದರ ಅಧ್ಯಕ್ಷ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>134) ಸುರಾಧ್ಯಕ್ಷಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸುರರು ಎಂದರೆ ದೇವತೆಗಳು. ಈ ಬ್ರಹ್ಮಾಂಡ
ಹಾಗೂ ಪಿಂಡಾ೦ಡದಲ್ಲಿ ಅನೇಕ ದೇವತೆಗಳಿದ್ದಾರೆ. ಈ ಹಿಂದೆ ಹೇಳಿದಂತೆ, ನಮ್ಮ ದೇಹದ ಒಳಗೆ
ಹಾಗೂ ಹೊರಗೆ ದೇವತೆಗಳು ಭಗವಂತನ ನಿಯಮದಂತೆ ಎಲ್ಲವನ್ನು ನಿಯಂತ್ರಿಸುತ್ತಿರುತ್ತಾರೆ.
ದೇಹದ ಹೊರಗೆ ಸೂರ್ಯ ಬೆಳಕಿನ ದೇವತೆಯಾದರೆ, ಆತನೇ ದೇಹದಲ್ಲಿ ಕಣ್ಣಿನ ದೇವತೆ.
ಸೋಮ ದೇಹದ ಹೊರಗೆ ಶಬ್ದದ ದೇವತೆ ಹಾಗೂ ದೇಹದಲ್ಲಿ ಕಿವಿಯ ದೇವತೆ. ವರುಣ ನೀರಿನ ದೇವತೆ
ಹಾಗೂ ಬಾಯಲ್ಲಿ ನೀರೂರಿಸುವ ನಾಲಗೆಯ ಅಭಿಮಾನಿ ದೇವತೆ. ಇದೇ ರೀತಿ ಅಗ್ನಿ-ಮಾತಿನ,
ಇಂದ್ರ-ಕೈಯ, ಇಂದ್ರನ ಮಗ ಯಜ್ಞ-ಕಾಲಿನ, ಯಮ-ಮಲಮೂತ್ರ ವಿಸರ್ಜನಾಂಗದ ಮತ್ತು ದಕ್ಷ
ಸಂತಾನಕ್ಕೆ ಸಂಬಂಧಪಟ್ಟ ಅಂಗದ ದೇವತೆ. ಇವರಲ್ಲದೆ ಇಂದ್ರ ಮತ್ತು ಕಾಮರು ಮನಸ್ಸಿನ,
ಗರುಡ-ಶೇಷ-ರುದ್ರರು ಮನಸ್ಸು-ಬುದ್ಧಿ-ಅಹಂಕಾರದ ದೇವತೆಗಳು.
ಸರಸ್ವತಿ-ಭಾರತಿ-ಪಾರ್ವತಿಯರು ವಾಕ್ ದೇವಿಯರು. ಇನ್ನು ಬ್ರಹ್ಮ-ವಾಯು ಚಿತ್ತದ
ದೇವತೆಗಳು. ಈ ರೀತಿ ದೇಹದ ಪ್ರತಿಯೊಂದು ಇಂದ್ರಿಯ ನಿರ್ವಹಣೆ ಒಬ್ಬೊಬ್ಬ ದೇವತೆಗಳ
ಅಧೀನ. ಇಂತಹ ಸುರರ ಅದಿಪತಿಯಾದ ಭಗವಂತ ಸುರಾಧ್ಯಕ್ಷ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>135) ಧರ್ಮಾಧ್ಯಕ್ಷಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನ ಪ್ರತೀ ಅವತಾರ ಈ ಭೂಮಿಯಲ್ಲಿ ಧರ್ಮಸಂಸ್ಥಾಪನೆಗಾಗಿ ಆಗಿದೆ. ಇಡೀ ಲೋಕವನ್ನು
ಧಾರಣೆ ಮಾಡಿ ಈ ಭೂಮಿಯಲ್ಲಿ ಧರ್ಮ ಸಂಸ್ಥಾಪನೆ ಮಾಡಿದ ಭಗವಂತ ಧರ್ಮಾಧ್ಯಕ್ಷ.
ಇನ್ನು ಆದಿಶೇಷ ಮತ್ತು ಪ್ರಾಣದೇವರನ್ನೂ ಕೂಡ ಧರ್ಮ ಎನ್ನುತ್ತಾರೆ. ದೇಹದ ಒಳಗೆ
ಪ್ರಾಣಶಕ್ತಿಯಾಗಿ, ದೇಹದ ಹೊರಗೆ ವಾತಾವರಣದಲ್ಲಿ ತುಂಬಿರುವ ಪ್ರಾಣದೇವರು, ಭೂಮಿಯ
ಆಕರ್ಷಣ ಶಕ್ತಿಯಾದ(Gravity) ಸಂಕರ್ಷಣ(ಶೇಷ). ಇವರಿಬ್ಬರ ಮುಖಾಂತರ ಈ ಭೂಮಿಯನ್ನು
ಧಾರಣೆ ಮಾಡಿರುವ ಭಗವಂತ ಧರ್ಮಾಧ್ಯಕ್ಷ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>136) ಕೃತಾಕೃತಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎರಡು ತದ್ವಿರುದ್ದ ಅರ್ಥವಿರುವ ಪದಗಳಿಂದ ಈ ನಾಮವಾಗಿದೆ. ಒಂದು ಕೃತ(ಕರ್ತ) ಹಾಗೂ
ಇನ್ನೊಂದು ಅಕೃತ (ಅಕರ್ತ). ಭಗವಂತ ಸೃಷ್ಟಿಕರ್ತ, ಆದರೆ ಆತನಿಗೆ ಯಾವುದೇ ಪುಣ್ಯ ಪಾಪಗಳ
ಲೇಪವಿಲ್ಲ. ಎಲ್ಲವನ್ನೂ ಮಾಡುವವ ಆತ, ಆದರೆ ಯಾವುದರ ಲೇಪವೂ
ಅವನಿಗಿಲ್ಲ. ನಮ್ಮೊಳಗಿದ್ದು, ನಮ್ಮಿಂದ ಎಲ್ಲವನ್ನೂ ಮಾಡಿಸಿ,
ಪುಣ್ಯ-ಪಾಪಗಳಿಗೆ ನಮ್ಮನ್ನು ಭಾದ್ಯರನ್ನಾಗಿ ಮಾಡಿ, ತಾನು ನಿರ್ಲಿಪ್ತನಾಗಿ ದೂರ
ನಿಲ್ಲುವ ಭಗವಂತ ಕೃತಾಕೃತಃ. ಭಗವಂತನಿಗೆ ಸ್ವಯಂ ಕೃತದ ಅಗತ್ಯವಿಲ್ಲ, ಆದರೆ ಭಕ್ತರ
ಅಭಿಲಾಷೆಗಾಗಿ ಅವತಾರವನ್ನು ಧರಿಸುತ್ತಾನೆ, ಭಕ್ತರ ಅಭೀಷ್ಟವನ್ನು ಪೂರೈಸುತ್ತಾನೆ. ಇಂತಹ
ಭಗವಂತ ಕೃತಾಕೃತಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>137) ಚತುರಾತ್ಮಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನು ನಾಲ್ಕು ರೂಪಗಳಲ್ಲಿ ಈ ಜಗತ್ತನ್ನು ನಿಯಂತ್ರಿಸುತ್ತಾನೆ. ನಮ್ಮ
ಬದುಕಿನಲ್ಲಿ ಸಹಜವಾದ ಸ್ಥಿತಿ ಮೂರು. ಎಚ್ಚರ-ಕನಸು-ನಿದ್ದೆ. ಈ ಮೂರು ಸ್ಥಿತಿಗಳನ್ನು
ಎಲ್ಲರೂ ನಿರಂತರ ಅನುಭವಿಸುತ್ತಾರೆ. ಆದರೆ ಈ ಮೂರನ್ನೂ ಮೀರಿದ ನಾಲ್ಕನೇ ಸ್ಥಿತಿ ತುಂಬಾ
ಪ್ರಮುಖವಾದದ್ದು. ಅದೇ ತುರೀಯ ಸ್ಥಿತಿ.</span><br />
<span style="font-size: large;">೧.ಎಚ್ಚರ ನಿಯಂತ್ರಣಕ್ಕಾಗಿ ನಮ್ಮ ಆಜ್ಞಾಚಕ್ರದಲ್ಲಿ ವಿಶ್ವ ನಾಮಕನಾಗಿ ಕುಳಿತ ಭಗವಂತ ಓಂಕಾರದ ಮೊದಲ ಅಕ್ಷರನಾಮಕ (ಆ-ಆಪ್ತಿ) ವಿಶ್ವಾತ್ಮ.</span><br />
<span style="font-size: large;">೨.ವಿಶುದ್ಧಿಚಕ್ರದ ತುದಿಯಲ್ಲಿ ಕಿರುನಾಲಿಗೆಯ ಕೆಳಗೆ ಇಂದ್ರಯೋನಿಯಲ್ಲಿ,
ಎಚ್ಚರಾವಸ್ಥೆಯಲ್ಲಿ ಸೆರೆ ಹಿಡಿದ ಪಡಿಯಚ್ಚನ್ನು, ನಾವು ಮಲಗಿದ್ದಾಗ ನಮಗೆ ಕನಸಿನ
ಮೂಲಕ ತೋರಿಸುವ ಭಗವಂತ ತೈಜಸಾತ್ಮ.</span><br />
<span style="font-size: large;">೩.ಮನಸ್ಸಿನ ನಿಯಂತ್ರಣದಿಂದ ಆಚೆಗೆ ಇರುವ ನಿದ್ರಾವಸ್ಥೆಯನ್ನು ನಿಯಂತ್ರಿಸುವ ಭಗವಂತ ಪ್ರಾಜ್ಞಾತ್ಮ.</span><br />
<span style="font-size: large;">೪.ನಮ್ಮ ಎಚ್ಚರ-ಕನಸು ಮನಸ್ಸಿನ ವ್ಯವಹಾರವಾದರೆ, ನಿದ್ದೆ ಮನಸ್ಸಿನ
ನಿಯಂತ್ರಣವಿಲ್ಲದೆ, ಆತ್ಮವೇ ತನ್ನನ್ನು ತಾನು ಅನುಭವಿಸುವ ಸ್ಥಿತಿ. ಎಚ್ಚರದಲ್ಲೂ,
ಕನಸಿನಲ್ಲೂ, ಎಲ್ಲಾ ಸ್ಥಿತಿಯಲ್ಲೂ, ಮನಸ್ಸಿನ ಹತೋಟಿಯನ್ನು ದಾಟಿನಿಲ್ಲುವ ನಾಲ್ಕನೇ
ಸ್ಥಿತಿ ತುರೀಯಾವಸ್ಥೆ. ಈ ಸ್ಥಿತಿಯಲ್ಲಿ ನಾವು ನಮ್ಮನ್ನು ಬಂಧಿಸಿದ ಆ ಹದಿನೈದು
ಬೇಲಿಗಳನ್ನು ದಾಟಿ ನಿಂತು, ಜ್ಞಾನಾನಂದಮಯವಾದ ನಮ್ಮ ಸ್ವರೂಪವನ್ನು ನೋಡುತ್ತೇವೆ. ಈ
ಸ್ಥಿತಿಯಲ್ಲಿ ನಾವು ಕೇವಲ ಪ್ರತಿಬಿಂಬ ಎನ್ನುವ ಸತ್ಯವನ್ನು ತಿಳಿಯುತ್ತೇವೆ, ಹಾಗೂ
ಮೂಲಬಿಂಬ ಭಗವಂತ ಎನ್ನುವ ಸತ್ಯದ ಅರಿವಾಗುತ್ತದೆ. ಈ ಸ್ಥಿತಿಯಲ್ಲಿ ನಾವು ದೇವರನ್ನು
ನೋಡಬಹುದು ಹಾಗೂ ದೇವರಲ್ಲಿ ಮಾತನಾಡಬಹುದು. ನಮ್ಮ ಸ್ವರೂಪ ದೃಷ್ಟಿಯಿಂದ ಭಗವಂತನನ್ನು
ಕಾಣುವ ಈ ನಾಲ್ಕನೇ ಸ್ಥಿತಿಯನ್ನು ತುರೀಯಾವಸ್ಥೆ ಎನ್ನುತ್ತೇವೆ.</span><br />
<span style="font-size: large;">ಈ ರೀತಿ ವಿಶ್ವ, ತೈಜಸ, ಪ್ರಾಜ್ಞ, ತುರೀಯ, ಈ ನಾಲ್ಕು ಸ್ಥಿತಿಗಳಲ್ಲಿ ನಮ್ಮನ್ನು ನಿಯಂತ್ರಿಸುವ ಭಗವಂತ ಚತುರಾತ್ಮಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇದಲ್ಲದೆ ಪ್ರಪಂಚದ ಅನುಭವಕ್ಕಾಗಿ ನಾಲ್ಕು ಬಗೆಯ ದೇಹವನ್ನು ಭಗವಂತ ಜೀವರಿಗೆ ಕರುಣಿಸಿದ್ದಾನೆ.</span><br />
<span style="font-size: large;">೧. ಕಣ್ಣಿಗೆಕಾಣುವ ಪಂಚ ಭೂತಗಳಿಂದಾದ ಸ್ಥೂಲ ಶರೀರ.</span><br />
<span style="font-size: large;">೨. ಕಣ್ಣಿಗೆ ಕಾಣದ ಸೂಕ್ಷ್ಮ ಶರೀರ (Arial body). ಸೂಕ್ಷ್ಮ ಶರೀರ ಸ್ಥೂಲ ದೇಹವನ್ನು ತ್ಯೆಜಿಸಿದಾಗ ಮಾನವನ ಸ್ಥೂಲ ಶರೀರ ಸಾಯುತ್ತದೆ.</span><br />
<span style="font-size: large;">೩. ಸೃಷ್ಟಿಗೆ ಮೊದಲು ಅನಾದಿಯಾಗಿ ಬಂದ ಲಿಂಗರೂಪಿ ಶರೀರ.</span><br />
<span style="font-size: large;">೪. ಸ್ವರೂಪಭೂತವಾದ ಶರೀರ.</span><br />
<span style="font-size: large;">ಈ ರೀತಿ ಪ್ರಪಂಚದ ಅನುಭವಕ್ಕಾಗಿ ಸ್ಥೂಲ, ಸೂಕ್ಷ್ಮ, ಲಿಂಗ ಹಾಗೂ ಸ್ವರೂಪ ಎನ್ನುವ ನಾಲ್ಕು ಬಗೆಯ ಶರೀರವನ್ನು ಕೊಟ್ಟ ಭಗವಂತ ಚತುರಾತ್ಮಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಜೀವ ಸೃಷ್ಟಿಯಲ್ಲಿ ಚತುರ್ವಿಧ.</span><br />
<span style="font-size: large;">೧. ಜರಾಯುಜ: ಗರ್ಭದಲ್ಲಿ ಸಂಪೂರ್ಣ ಬೆಳವಣಿಗೆಯಾಗಿ ಹುಟ್ಟುವುದು (ಉದಾ: ಮನುಷ್ಯ ,ಹಸು ಇತ್ಯಾದಿ)</span><br />
<span style="font-size: large;">೨. ಅಂಡಜ: ಮೊಟ್ಟೆಯ ರೂಪದಲ್ಲಿ ಭೂಮಿಗೆ ಬಂದು, ನಂತರ
ಮೊಟ್ಟೆಗೆ ಕಾವು ಕೊಟ್ಟಾಗ ಸಂಪೂರ್ಣ ಬೆಳೆದು, ಮೊಟ್ಟೆಯೊಡೆದು ಹುಟ್ಟುವುದು (ಉದಾ:
ಕೋಳಿ, ಕಾಗೆ ಇತ್ಯಾದಿ)</span><br />
<span style="font-size: large;">೩. ಸ್ವೇದಜ: ನೀರಿನ ಪಸೆ, ಬೆವರಿನಿಂದ ಹುಟ್ಟುವುದು (ಉದಾ: ವೈರಸ್, ಬ್ಯಾಕ್ಟೀರಿಯ ಇತ್ಯಾದಿ).</span><br />
<span style="font-size: large;">೪. ಉದ್ಬಿಜ : ಬೀಜ ರೂಪದಲ್ಲಿದ್ದು, ಬೀಜ ಒಡೆದು ಬೆಳೆಯುವವು (ಉದಾ: ವೃಕ್ಷ)</span><br />
<span style="font-size: large;">ಈ ರೀತಿ ಅಂಡಜ-ಸ್ವೇದಜ-ಉದ್ಬಿಜ ಮತ್ತು ಜರಾಯುಜ ಎನ್ನುವ ನಾಲ್ಕು ಬಗೆಯಲ್ಲಿ ಜೀವಜಾತದ ಸೃಷ್ಟಿ ಮಾಡುವ ಭಗವಂತ ಚತುರಾತ್ಮಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>138) ಚತುರ್ವ್ಯೂಹಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ನಾಲ್ಕು ವ್ಯೂಹ(ಗುಂಪು ಅಥವಾ ಸಮುದಾಯ)ದಿಂದ ಉಪಾಸ್ಯನಾಗಿದ್ದಾನೆ.</span><br />
<span style="font-size: large;">೧. ಸೃಷ್ಟಿಗೆ ಕಾರಣನಾದ ಪ್ರದ್ಯುಮ್ನ,</span><br />
<span style="font-size: large;">೨. ಸ್ಥಿತಿಗೆ ಕಾರಣನಾದ ಅನಿರುದ್ಧ,</span><br />
<span style="font-size: large;">೩. ಸಂಹಾರಕ್ಕೆ ಕಾರಣನಾದ ಸಂಕರ್ಷಣ,</span><br />
<span style="font-size: large;">೪. ಮೋಕ್ಷಪ್ರದನಾದ ವಾಸುದೇವ.</span><br />
<span style="font-size: large;">ಜೀವವು ಮೊದಲು ಅನಿರುದ್ಧನನ್ನು ಸೇರಿ ಅನ್ನಮಯಕೋಶದಿಂದ ಸಂಬಂಧವನ್ನು
ಕಳಚಿಕೊಳ್ಳುತ್ತದೆ. ನಂತರ ಪ್ರದ್ಯುಮ್ನನನ್ನು ಸೇರಿ ಮನೋಮಯ ಕೋಶದ ಸಂಬಂಧವನ್ನು
ಕಳಚಿಕೊಂಡು, ಸಂಕರ್ಷಣನಿಂದ ವಿಜ್ಞಾನಮಯಕೋಶದ ಬಿಡುಗಡೆಯನ್ನು ಪಡೆದು, ಕೊನೆಗೆ
ವಾಸುದೇವನನ್ನು ಸೇರಿ ಸ್ವಯಂ ಆನಂದಮಯನಾಗುತ್ತಾನೆ. ಈ ರೀತಿ ವಾಸುದೇವ, ಸಂಕರ್ಷಣ,
ಪ್ರದ್ಯುಮ್ನ ಹಾಗೂ ಅನಿರುದ್ಧ ಎನ್ನುವ ನಾಲ್ಕು
ವ್ಯೂಹಗಳಿಂದ ಉಪಾಸ್ಯನಾದ ಭಗವಂತ ಚತುರ್ವ್ಯೂಹ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಪ್ರಪಂಚದಲ್ಲಿ ನಾಲ್ಕು ವರ್ಣದ ಸೃಷ್ಟಿಗೆ ಕಾರಣಕರ್ತ. ಇಲ್ಲಿ ವರ್ಣ ಎಂದರೆ
ಜಾತಿ ಅಲ್ಲ. ಜಾತಿ ಪದ್ಧತಿ ಜನರಿಂದ ಬಂದ ಪದ್ಧತಿ. ಆದರೆ ವರ್ಣ ಭಗವಂತನ ಸೃಷ್ಟಿ.
ನಾಲ್ಕು ವರ್ಣವನ್ನು ನಾವು ಪ್ರಪಂಚದ ಎಲ್ಲಾ ಭಾಗದಲ್ಲಿ ಕಾಣಬಹುದು. ಅವುಗಳೆಂದರೆ:
ಬ್ರಾಹ್ಮಣ, ಕ್ಷತ್ರಿಯ, ವೈಶ್ಯ ಮತ್ತು ಶೂದ್ರ.</span><br />
<span style="font-size: large;">೧. ಬ್ರಾಹ್ಮಣ: ಅಧ್ಯಯನ, ಅಧ್ಯಾಪನ ಮತ್ತು ಸಂಶೋಧನೆ ಮಾಡುವ ಜ್ಞಾನಿಗಳು (Intellects)</span><br />
<span style="font-size: large;">೨. ಕ್ಷತ್ರಿಯ: ರಕ್ಷಣೆ ಮತ್ತು ವ್ಯವಸ್ಥಾಪಕ ಗುಣ ಇರುವವರು (Defence & Administrators)</span><br />
<span style="font-size: large;">೩. ವೈಶ್ಯ: ಉತ್ಪಾದನೆ ಮತ್ತು ವಿತರಣೆಯಲ್ಲಿ ಚಾಣಾಕ್ಷರು (Production and Sale)</span><br />
<span style="font-size: large;">೪. ಶೂದ್ರ: ಶುಶ್ರೂಷೆ ಅಥವಾ ಸೇವೆಯಲ್ಲಿ ಚಾಣಾಕ್ಷರು (Service)</span><br />
<span style="font-size: large;">ಈ ಮೇಲಿನ ನಾಲ್ಕು ವರ್ಣಗಳನ್ನು ಒಂದೇ ಕುಟುಬದಲ್ಲಿ ನೋಡಬಹುದು. ಹಾಗೂ ಅವರವರ ಜೀವ
ಗುಣಕ್ಕೆ ಸರಿಹೊಂದುವ ಕೆಲಸವನ್ನು ಮಾಡುವವರು ಶೀಘ್ರ ಯಶಸ್ಸನ್ನು ಕಾಣುತ್ತಾರೆ. ಈ
ರೀತಿ ಈ ಪ್ರಪಂಚ ನಡೆಯಲು ಅನಿವಾರ್ಯವಾಗಿ ಬೇಕಾಗುವ ನಾಲ್ಕು ವರ್ಣಗಳನ್ನು
ನಿರ್ಮಿಸಿದ ಭಗವಂತ ಚತುರ್ವ್ಯೂಹ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>139) ಚತುರ್ದಂಷ್ಟ್ರ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವದ್ಗೀತೆಯ ವಿಶ್ವರೂಪ ದರ್ಶನದಲ್ಲಿ ಅರ್ಜುನನು ಹೇಳುವಂತೆ:</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ದಂಷ್ಟ್ರಾಕರಾಳಾನಿ ಚ ತೇ ಮುಖಾನಿ ದೃಷ್ಟ್ವೈವ ಕಾಲಾನಲಸನ್ನಿಭಾನಿ |</span><br />
<span style="font-size: large;">ದಿಶೋ ನ ಜಾನೇ ನ ಲಭೇ ಚ ಶರ್ಮ ಪ್ರಸೀದ ದೇವೇಶ ಜಗನ್ನಿವಾಸ || 11.25 ||</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಂದರೆ “ಪ್ರಳಯ ಕಾಲದ ಬೆಂಕಿಯಂತೆ ಕೋರೆದಾಡೆಗಳ ಅಬ್ಬರದ ನಿನ್ನ ಮೋರೆಗಳನ್ನು
ಕಂಡದ್ದೇ ದಿಕ್ಕು ತಿಳಿಯದಾಗಿದೆ, ನೆಮ್ಮದಿ ಇಲ್ಲವಾಗಿದೆ. ಓ ಸಗ್ಗಿಗರೊಡೆಯನೆ, ಜಗದ
ಆಸರೆಯೇ, ದಯೆ ತೋರು”.ಇಲ್ಲಿ ಯುದ್ಧನಿರತ ಕೌರವಸೇನೆ ಭಗವಂತನ ಕೋರೆದಾಡೆಗಳ ಮಧ್ಯೆ
ಸಿಕ್ಕಿ ನುಚ್ಚು ನೂರಾಗುವುದನ್ನು ಕಂಡ
ಅರ್ಜುನ, ತಾನು ಕೇವಲ ನೆಪಮಾತ್ರ ಎನ್ನುವುದನ್ನು ಅರ್ಥ ಮಾಡಿಕೊಳ್ಳುತ್ತಾನೆ. ಇಲ್ಲಿ
ದಂಷ್ಟ್ರ ಎಂದರೆ ಕೋರೆದಂತ ಉಳ್ಳವನು ಎಂದರ್ಥ. ಚತುರ್ದಂಷ್ಟ್ರ ಎಂದರೆ ನಾಲ್ಕು ಕೋರೆ
ಹಲ್ಲುಗಳಿರುವವನು ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;">ಭಗವಂತನು ವರಾಹ ಅವತಾರಿಯಾಗಿ ಹಿರಣ್ಯಾಕ್ಷನನ್ನು ಹಾಗೂ ನರಸಿಂಹ ಅವತಾರಿಯಾಗಿ ಹಿರಣ್ಯಕಶಿಪು-ವನ್ನು
ತನ್ನ ಕೋರೆ ಹಲ್ಲುಗಳಿಂದ ಸಂಹಾರ ಮಾಡಿದವನು. ನಮ್ಮೊಳಗೆ ಕೂಡಾ ಈ ಹಿರಣ್ಯಕಶಿಪು
ಮತ್ತು ಹಿರಣ್ಯಾಕ್ಷರಿದ್ದಾರೆ!! ಇಲ್ಲಿ ಹಿರಣ್ಯ ಎಂದರೆ ಚಿನ್ನ, ಅಂದರೆ ದುಡ್ಡು ಅಥವಾ
ಸಂಪತ್ತು. ಯಾವಾಗಲೂ ದುಡ್ಡಿನ ಮೇಲೆ ಕಣ್ಣನ್ನಿಟ್ಟು,
ಅದರಿಂದಾಚೆಗೆ ಏನನ್ನೂ ಯೋಚಿಸದೆ, ದುಡ್ಡಿನ ಆಸೆಯಲ್ಲಿ ಇರುವ ಮನುಷ್ಯನ ಗುಣವೇ
ಆತನಲ್ಲಿರುವ ಹಿರಣ್ಯಾಕ್ಷ. ಇನ್ನು ಒಮ್ಮೆ ದುಡ್ಡು ಬಂದಿತು, ಅದನ್ನು ತನ್ನ
ತಲೆದಿಂಬನ್ನಾಗಿ(ಕಶಿಪು) ಇಟ್ಟು-ಕೊಂಡು ದುಡ್ಡಿನ ಲೋಭದಲ್ಲಿ ಮುಳುಗುವ, ಹಾಗೂ ತಮ್ಮ
ಲೋಭಕ್ಕೆ ಅಡ್ಡಿ ಆದಾಗ, ಕ್ರೋಧಗೊಳ್ಳುವ ಮನುಷ್ಯ ಗುಣವೇ
ಆತನಲ್ಲಿರುವ ಹಿರಣ್ಯಕಶಿಪು. ನಮ್ಮಲ್ಲಿರುವ ಈ ಕಾಮ-ಕ್ರೋಧ-ಲೋಭವನ್ನು ಸಂಹಾರ
ಮಾಡಬಲ್ಲ ಭಗವಂತ ಚತುರ್ದಂಷ್ಟ್ರ. </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>140) ಚತುರ್ಭುಜಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಾಮಾನ್ಯವಾಗಿ ದೇವರ ಮೂರ್ತಿಗಳಲ್ಲಿ ನಾವು ನಾಲ್ಕು ಕೈ ಹಾಗೂ ನಾಲ್ಕು ಆಯುಧವನ್ನು
ನೋಡುತ್ತೇವೆ. ಉದಾಹರಣೆಗೆ ವಿಷ್ಣು- ಶಂಖ, ಚಕ್ರ, ಗಧಾ, ಪದ್ಮಧಾರಿ. ಹಾಗೇ ಗಣಪತಿ- ಪಾಶ,
ದಂತ, ಅಂಕುಶ ಮತ್ತು ಅಭಯಧಾರಿ. ಏನಿದು ? ಏನಿದರ ಅರ್ಥ?</span><br />
<span style="font-size: large;">೧. ಚಕ್ರ: ಚಕ್ರ 'ಧರ್ಮದ' ಸಂಕೇತ. ಅಧರ್ಮವನ್ನು ಸಂಹಾರಮಾಡುವ, ನಿರಂತರ ತಿರುಗುವ ವಿಷ್ಣು ಚಕ್ರ, ಸಂಹಾರಶಕ್ತಿ ಮಾತೆ ದುರ್ಗೆಯ ಸಂಕೇತ. </span><br />
<span style="font-size: large;">೨. ಶಂಖ: ಧರ್ಮದ ಪಂಚಾಂಗದಲ್ಲಿ ನಮ್ಮ ಬದುಕು ಸಮೃದ್ಧಿಯಾಗಿರುವ 'ಅರ್ಥದ' ಸಂಕೇತ.</span><br />
<span style="font-size: large;">೩. ಗಧಾ: ಭಗವಂತನ ಗಧೆ ಸ್ವಚ್ಚಂದ 'ಕಾಮದ ನಿಯಂತ್ರಣದ' ಸಂಕೇತ.</span><br />
<span style="font-size: large;">೪. ಪದ್ಮ: 'ಶಾಂತಿಯ ಮತ್ತು ಮೋಕ್ಷದ' ಸಂಕೇತ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇದೇ ರೀತಿ ಗಣಪತಿಯನ್ನು ನೋಡಿದರೆ:</span><br />
<span style="font-size: large;">೧. ಪಾಶ: ನಮ್ಮ ಬದುಕಿಗೆ ಬೇಕಾದ ಧರ್ಮದ ಬಿಗಿ (ಪಾಶ).</span><br />
<span style="font-size: large;">೨. ದಂತ: ಸಂಪತ್ತಿನ ಜೊತೆಗೆ ಆತ್ಮ ಸಂಯಮ (ತನ್ನ ಧಾಡೆಯನ್ನು ಮುರಿದು ಹಿಡಿದಿರುವುದು).</span><br />
<span style="font-size: large;">೩. ಅಂಕುಶ: ಸ್ವಚ್ಚಂದ ಕಾಮಕ್ಕೆ ಅಂಕುಶ.</span><br />
<span style="font-size: large;">೪. ಅಭಯ: ಈ ಮೇಲಿನ ಮೂರನ್ನು ಪಾಲಿಸಿದರೆ ಮೋಕ್ಷದ ಅಭಯ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ವಿಷ್ಣುವಿನ ಕೈಯಲ್ಲಿನ ನಾಲ್ಕು ಆಯುಧಗಳನ್ನು ಇಪ್ಪತ್ನಾಲ್ಕು ವಿಧದಲ್ಲಿ ಇಡಲು
ಬರುತ್ತದೆ. ಚಕ್ರ(ಬಲ ಕೈ), ಶಂಖ ಗಧಾ ಪದ್ಮಧಾರಿ-ಜನಾರ್ದನ ಮೂರ್ತಿಯಾದರೆ, ಶಂಖ(ಬಲ ಕೈ)
ಚಕ್ರ ಗಧಾ ಪದ್ಮಧಾರಿ-ಕೇಶವ ಮೂರ್ತಿ. ಈ ರೀತಿ ವಿಷ್ಣುವಿನ ಇಪ್ಪತ್ನಾಲ್ಕು
ಮೂರ್ತಿಗಳಿವೆ. ಅವುಗಳೆಂದರೆ ೧) ಕೇಶವ ೨) ನಾರಾಯಣ ೩) ಮಾಧವ ೪) ಗೋವಿಂದ. ೫) ವಿಷ್ಣು
೬) ಮಧುಸೂದನ ೭) ತ್ರಿವಿಕ್ರಮ ೮) ವಾಮನ ೯) ಶ್ರೀಧರ ೧೦) ಹೃಷೀಕೇಶ ೧೧) ಪದ್ಮನಾಭ
೧೨) ದಾಮೋದರ ೧೩) ಸಂಕರ್ಷಣ ೧೪) ವಾಸುದೇವ ೧೫) ಪ್ರದ್ಯುಮ್ನ ೧೬) ಅನಿರುದ್ಧ ೧೭)
ಪುರುಷೋತ್ತಮ ೧೮) ಅಧೋಕ್ಷಜ ೧೯) ನಾರಸಿಂಹ ೨೦) ಅಚ್ಚುತ ೨೧) ಜನಾರ್ದನ ೨೨)
ಉಪೇಂದ್ರ ೨೩) ಹರಿ ೨೪) ಕೃಷ್ಣ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ರೀತಿ ವಿಶಿಷ್ಟವಾದ ನಾಲ್ಕು ಬಾಹುವುಳ್ಳ ಭಗವಂತನನ್ನು ಚತುರ್ಭುಜ
ಎನ್ನುತ್ತಾರೆ. ಭುಜ ಎನ್ನುವುದಕ್ಕೆ ಭೋಜನ ಎನ್ನುವ ಅರ್ಥ ಕೂಡಾ ಇದೆ. ನಾಲ್ಕು ವಿಧದಲ್ಲಿ
ತಿನ್ನುವವನು ಹಾಗೂ ತಿನ್ನಿಸುವವನು ಚತುರ್ಭುಜ. ಭಗವಂತನು ಗೀತೆಯಲ್ಲಿ ಹೇಳಿರುವಂತೆ-</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಹಂ ವೈಶ್ವಾನರೋ ಭೂತ್ವಾ ಪ್ರಾಣಿನಾಂ ದೇಹಮಾಶ್ರಿತಃ |</span><br />
<span style="font-size: large;">ಪ್ರಾಣಾಪಾನಸಮಾಯುಕ್ತಃ ಪಚಾಮ್ಯನ್ನಂ ಚತುರ್ವಿಧಮ್ || 15.14 ||</span><br />
<span style="font-size: large;">ಇಲ್ಲಿ 'ಪಚಾಮ್ಯನ್ನಂ ಚರ್ತುವಿಧಮ್' ಎಂದರೆ ನಾಲ್ಕು ಬಗೆಯ ಅನ್ನವನ್ನು ಅರಗಿಸುವೆ"
ಎಂದರ್ಥ. ಅನ್ನವೆಂದರೆ ಎಲ್ಲಾ ರೀತಿಯ 'ಆಹಾರ’. "ಪ್ರಾಣಿನಾಂ ದೇಹಮಾಶ್ರಿತಃ" ಎಂದರೆ
'ಪ್ರಾಣಿ’ಗಳು ತಿನ್ನಬಲ್ಲ ಆಹಾರ ಎಂದರ್ಥ. ಪ್ರಾಣಿಗಳ ಅಹಾರವನ್ನು ನಾಲ್ಕು
ವಿಧಗಳಲ್ಲಿ ವಿಂಗಡಿಸಬಹುದು- ಭಕ್ಷ್ಯ, ಭೋಜ್ಯ, ಲೇಹ್ಯ ಮತ್ತು ಚೋಷ್ಯ.</span><br />
<span style="font-size: large;">ಭಕ್ಷ್ಯ = ಅಗಿದು, ಕಡಿದು ತಿನ್ನಲು ಯೋಗ್ಯವಾದುದು (ತಿನ್ನುವುದು)</span><br />
<span style="font-size: large;">ಭೋಜ್ಯ = ಅಗಿಯದೆಯೇ, ನವಣಿಸಿ ತಿನ್ನಲು ಯೋಗ್ಯವಾದುದು (ಉಣ್ಣುವುದು).</span><br />
<span style="font-size: large;">ಲೇಹ್ಯ = ನೆಕ್ಕಿ ತಿನ್ನಲು ಯೋಗ್ಯವಾದುದು.</span><br />
<span style="font-size: large;">ಚೋಷ್ಯ = ಕುಡಿಯಲು ಯೋಗ್ಯವಾದುದು.</span><br />
<span style="font-size: large;">ಈ ನಾಲ್ಕು ವಿಧದ ’ಅನ್ನ’ವನ್ನು ಸೇವಿಸುವ ಎಲ್ಲಾ ಜೀವಿಗಳ
ಜಠರದಲ್ಲಿ ಅಗ್ನಿಯ ರೂಪದಲ್ಲಿದ್ದು, ನಾಲ್ಕು ಬಗೆಯ ಅನ್ನವನ್ನು ಮೂರು ಬಗೆಯಲ್ಲಿ
ವಿಭಾಗಮಾಡಿ, ದೇಹಕ್ಕೆ ಉಣಬಡಿಸಿ ನಮಗೆ ಬದುಕಲು ವ್ಯವಸ್ಥೆ ಮಾಡಿಸುವವನು ಚತುರ್ಭುಜ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಎಲ್ಲಾ ಆಹಾರ ಮಣ್ಣು-ನೀರು-ಬೆಂಕಿಯಿಂದ ಆಗಿರುತ್ತದೆ. ಆಹಾರದ ಮಣ್ಣಿನ ಸೂಕ್ಷ್ಮ ಭಾಗ
ಮೆದುಳಿಗೆ, ಮಧ್ಯ ಭಾಗ ಮಾಂಸ-ಚರ್ಮಕ್ಕೆ, ಹಾಗೂ ಸ್ಥೂಲ ಭಾಗ
ಮಲವಾಗಿ ವಿಸರ್ಜನೆಯಾಗುತ್ತದೆ. ಅದೇ ರೀತಿ ನೀರಿನ ಸೂಕ್ಷ್ಮ ಭಾಗ ಉಸಿರಾಗಿ, ಮಧ್ಯ ಭಾಗ
ನೆತ್ತರಾಗಿ ಹಾಗೂ ಸ್ಥೂಲ ಭಾಗ ಮೂತ್ರವಾಗಿ ವಿನಿಯೋಗವಾಗುತ್ತದೆ. ಇನ್ನು ಬೆಂಕಿಯ
ಸೂಕ್ಷ್ಮ ಭಾಗ ವಾಕ್ ಶಕ್ತಿಯಾಗಿ, ಮಧ್ಯ ಭಾಗ ಅಸ್ಥಿಮಜ್ಜೆಯಾಗಿ , ಸ್ಥೂಲ ಭಾಗ ಹಲ್ಲು
ಮತ್ತು ಅಸ್ಥಿಯಾಗಿ ವಿನಿಯೋಗವಾಗುತ್ತದೆ. ಈ ರೀತಿ, ಚಿನ್ನದ ಗಣಿಯಿಂದ ಚಿನ್ನವನ್ನು
ಬೇರ್ಪಡಿಸುವುದಕ್ಕಿಂತ ಕಠಿಣವಾದ ಈ ಕಾರ್ಯವನ್ನು ನಮ್ಮೊಳಗಿದ್ದು ವ್ಯವಸ್ಥಿತ
ರೀತಿಯಲ್ಲಿ ಮಾಡಿ , ನಾಲ್ಕು ಬಗೆಯ ಆಹಾರವನ್ನು ಮೇಲಿನ ಮೂರು ರೀತಿಯಲ್ಲಿ ವಿನಿಯೋಗ
ಮಾಡುವ ಭಗವಂತ ಚತುರ್ಭುಜ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಭ್ರಾಜಿಷ್ಣುರ್ಭೋಜನಂ ಭೋಕ್ತಾ ಸಹಿಷ್ಣುರ್ಜಗದಾದಿಜಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಅನಘೋ ವಿಜಯೋ ಜೇತಾ ವಿಶ್ವಯೋನಿಃ</b><b> </b><b>ಪುನರ್ವಸುಃ</b><b> || 16 ||</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>141)</b><b> </b><b>ಭ್ರಾಜಿಷ್ಣುಃ</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭ್ರಾಜಿಷ್ಣು ಎಂದರೆ ಬೆಳಕಿನ ಪುಂಜವಾಗಿ ಪ್ರಕಾಶಿಸುವವನು ಎಂದರ್ಥ. ಗೀತೆಯಲ್ಲಿ ಕೃಷ್ಣ ಹೇಳುವಂತೆ:</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಆದಿತ್ಯಾನಾಮಹಂ ವಿಷ್ಣುರ್ಜ್ಯೋತಿಷಾಂ ರವಿರಂಶುಮಾನ್ ।</span><br />
<span style="font-size: large;">ಮರೀಚಿರ್ಮರುತಾಮಸ್ಮಿ ನಕ್ಷತ್ರಾಣಾಮಹಂ ಶಶೀ ||ಅ-೧೦, ಶ್ಲೋ-೨೧||</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಂದರೆ ರವಿಯಲ್ಲಿ ರವಿಯಾಗಿ ಪ್ರತೀ ಕಿರಣದಲ್ಲಿ ನಾನಿದ್ದೇನೆ ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇನ್ನು ಈ ಪದವನ್ನು ಒಡೆದರೆ ಭ್ರಾ+ವಿಷ್ಣು, ಇಲ್ಲಿ 'ಭ್ರಾ' ಎಂದರೆ 'ಭರಣ'.
ಆದ್ದರಿಂದ ಭ್ರಾಜಿಷ್ಣು ಎಂದರೆ ಎಲ್ಲವನ್ನೂ ಧರಿಸಿದವನು, ಈ ಪದವನ್ನು
ಮುಂದಕ್ಕೆ ಒಡೆದರೆ, ಭ+ಆಜಿ+ಷ್ಣು. ಇಲ್ಲಿ ‘ಆಜಿ’ ಎಂದರೆ ಯುದ್ಧ, ‘ಭ’ ಎಂದರೆ
ಗೆಲ್ಲುವಂತೆ ಮಾಡುವವನು, ‘ಷ್ಣು’ ಎಂದರೆ ಎಲ್ಲರ ಒಳಗೆ ನಿಂತು ಪ್ರೇರಣೆ ಮಾಡುವವ.
ಆದ್ದರಿಂದ ಭ್ರಾಜಿಷ್ಣು ಎಂದರೆ , ನಾವು ನಮ್ಮ ಒಳಗೇ ಇರುವ
ವೈರಿಗಳಾದ ಕಾಮ, ಕ್ರೋಧ, ಮದ, ಮತ್ಸರ, ಇತ್ಯಾದಿ
ವೈರಿಗಳ ವಿರುದ್ಧ ಹೋರಾಟದಲ್ಲಿ ನಮಗೆ ಗೆಲುವನ್ನು ತಂದು ಕೊಡುವವನು. ಇದು ನಮಗೆ ಭಗವಂತ
ಕೊಡುವ ಶಿಕ್ಷಣ. ದೇವತೆಗಳು ನಮ್ಮನ್ನು ಪರೀಕ್ಷೆಗೆ ಒಡ್ಡಿ ನಮಗೆ ಶಿಕ್ಷಣ ಕೊಡುತ್ತಾರೆ.
ಇಂತಹ ಪರೀಕ್ಷೆಯಲ್ಲಿ ನಾವು ಉತ್ತೀರ್ಣರಾಗಿ ಹೊರಬರಲು ಭಗವಂತ ನಮಗೆ ಸದಾ ಸಹಕಾರವನ್ನು
ಕೊಡುತ್ತಾನೆ. ಆದ್ದರಿಂದ ಇದು ಶಿಕ್ಷೆ ಅಲ್ಲ ಶಿಕ್ಷಣ. ಇಂತಹ ಭಗವಂತ ಭ್ರಾಜಿಷ್ಣು</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>142) ಭೋಜನಂ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಅನ್ನವೂ ಹೌದು, ಉಣ್ಣುವವನೂ ಹೌದು!!</span><br />
<span style="font-size: large;">ಗೀತೆಯಲ್ಲಿ ಹೇಳುವಂತೆ:</span><br />
<span style="font-size: large;">ಬ್ರಹ್ಮಾರ್ಪಣಂ ಬ್ರಹ್ಮಹವಿಃ, ಬ್ರಹ್ಮಾಗ್ನೌಬ್ರಹ್ಮಣಾ ಹುತಮ್ |</span><br />
<span style="font-size: large;">ಬ್ರಹ್ಮೈವತೇನ ಗಂತವ್ಯಂ, ಬ್ರಹ್ಮಕರ್ಮ ಸಮಾಧಿನಾ ||ಅ-೪,ಶ್ಲೋ-೨೪||</span><br />
<span style="font-size: large;">ಅಂದರೆ ಅರ್ಪಣವೂ ಭಗವಂತ, ಅರ್ಪಿಸುವ ಹವಿಸ್ಸೂ ಭಗವಂತ. ಭಗವಂತನ ಸನ್ನಿಧಾನವಿಲ್ಲದ
ಯಾವ ವಸ್ತುವೂ ಇಲ್ಲ. ಅನ್ನವೂ ಭಗವಂತ, ಅನ್ನವನ್ನು ತಿನ್ನುವವನೂ ಭಗವಂತ. ನಮಗೆ
ತಿನ್ನುವ ಯೋಗ ಬಂದಿದ್ದೂ ಭಗವಂತನಿಂದ. ಈ ರೀತಿ ಎಲ್ಲರಿಗೂ ಆನಂದವನ್ನು ಕೊಡುವ(ಭೋಜಯತಿ)
ಭಗವಂತನನ್ನು</span><br />
<span style="font-size: large;">ಭೋಜನಂ ಎನ್ನುತ್ತಾರೆ.</span><br />
<span style="font-size: large;">Note: ಇಲ್ಲಿ ಅನ್ನ ಎಂದರೆ ಅಕ್ಕಿಯಿಂದ ಮಾಡಿದ ಅನ್ನ ಮಾತ್ರವಲ್ಲ. ಸಂಸ್ಕೃತದಲ್ಲಿ ಅನ್ನ ಎಂದರೆ ತಿನ್ನುವಂತಹ ವಸ್ತು (Eatables) ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>143) ಭೋಕ್ತಾ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭೋಕ್ತಾ ಎಂದರೆ ಆಹಾರವನ್ನು ಸ್ವೀಕರಿಸುವವ. ಜಗತ್ತಿನ ಎಲ್ಲಾ ಸಾರವನ್ನೂ ಸ್ವೀಕರಿಸುವವ.</span><br />
<span style="font-size: large;">ಗೀತೆಯಲ್ಲಿ ಹೇಳುವಂತೆ:</span><br />
<span style="font-size: large;">ಅಹಂ ಹಿ ಸರ್ವಯಜ್ಞಾನಾಂ ಭೋಕ್ತಾ ಚ ಪ್ರಭುರೇವ ಚ | (ಅ-೯ ಶ್ಲೋ ೨೪)</span><br />
<span style="font-size: large;">ಯಜ್ಞದಲ್ಲಿ ನಾವು ಮಾಡುವ ಎಲ್ಲಾ ಆಹುತಿಯನ್ನು ಸ್ವೀಕರಿಸುವವ ಆ ಭಗವಂತ. ಆದ್ದರಿಂದ
ಆತ ಯಜ್ಞ, ಯಜ್ಞಪುರುಷ, ಯಜ್ಞಭಾವನ, ಯಜ್ಞಭೋಕ್ತ. ನಾವು ದೇವರಿಗೆ ಅರ್ಪಿಸುವ
ನೈವೇದ್ಯ/ಹವಿಸ್ಸನ್ನು ನಮಗೆ ಕೊಟ್ಟವನೂ ಅವನೇ ಸ್ವೀಕರಿಸುವವನೂ ಅವನೇ. ಹೀಗೆ ಆನಂದ
ಭೋಕ್ತ ನಾದ ಭಗವಂತನನ್ನು ನಾವು ಭೋಕ್ತಾ ಎನ್ನುವ ನಾಮದಿಂದ ಉಪಾಸನೆ ಮಾಡುತ್ತೇವೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>144) ಸಹಿಷ್ಣುಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸಹಿಷ್ಣು ಎಂದರೆ ಸಹನೆ ಉಳ್ಳವನು ಎಂದರ್ಥ. ಯಾವುದಕ್ಕೂ ಮಣಿಯದ, ತಾಕತ್ತಿದ್ದರೂ
ಇನ್ನೊಬ್ಬರ ತಪ್ಪನ್ನು ಕ್ಷಮಿಸುವ, ಮಹತ್ತಾದ ಗುಣ ಸಹಸ್ಸು. ನಾವು ಮಾಡುವ ಕಾರ್ಯದ
ಹಿಂದಿನ ಭಾವ ಪಾಪ ಅಥವಾ ಪುಣ್ಯಗಳನ್ನು ನಿರ್ಧರಿಸುತ್ತದೆ. ಸಾಮಾಜಿಕವಾಗಿ ಕಾಣುವ ಕೆಟ್ಟ
ಕೆಲಸವನ್ನು ಮಾಡಿದ ನಮ್ಮ ಭಾವಕ್ಕನು- ಗುಣವಾಗಿ, ನಮ್ಮನ್ನು ಭಗವಂತ ಕ್ಷಮಿಸಿ, ಪಾಪದ
ಲೇಪದಿಂದ ವಿಮುಕ್ತನಾಗಿಸುತ್ತಾನೆ. ಭಗವಂತ 'ಸರ್ವ ಭಕ್ತಾಪರಾಧ ಸಹಿಷ್ಣು'
ಆತನ ಕ್ಷಮಾಗುಣಕ್ಕೆ ಅಜಾಮಿಳನ ಕಥೆ ಉತ್ತಮ ದೃಷ್ಟಾಂತ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಜಾಮಿಳ ಒಬ್ಬ ಬ್ರಾಹ್ಮಣ. ಸರಳ, ಮಿತಭಾಷಿ, ಸಾತ್ತ್ವಿಕ, ವಿದ್ವಾಂಸನಾಗಿದ್ದ .
ಗುರು, ಅತಿಥಿ, ಹಿರಿಯರ ಸೇವೆ ಮಾಡುತ್ತಿದ್ದ. ತನ್ನ ಕೈ
ಹಿಡಿದ ಹೆಂಡತಿಯನ್ನೂ ಪ್ರೀತಿಸುತ್ತಿದ್ದ. ಒಂದು ದಿನ ಆತ ಕಾಡಿನಲ್ಲಿ ಸುಂದರಿಯಾದ
ಒಬ್ಬಳು ಹೆಣ್ಣನ್ನು, ಅರೆನಗ್ನ ಸ್ಥಿತಿಯಲ್ಲಿ ನೋಡಿ ಆಕರ್ಷಣೆಗೊಳಪಟ್ಟ.
ತನ್ನ ಹೆಂಡತಿ ಮತ್ತು ತಂದೆ ತಾಯಿಯರನ್ನು ಮರೆತು, ತಾನು ಕಂಡ ಕಾಡಿನ ಹುಡುಗಿಯ
ಸಂಗದಲ್ಲಿ, ಲೋಕವನ್ನು ಮರೆತ. ಆಕೆಯನ್ನು ಸಂತೋಷಪಡಿಸಲು ಮಾಡಬಾರದ
ಕೆಲಸವನ್ನೆಲ್ಲಾ ಮಾಡಿದ. ಕುಡುಕನಾದ, ಕಳ್ಳತನ ಮಾಡಿದ ಜೂಜಾಡಿದ.
ಕಾಡಿನಲ್ಲಿ ಆಕೆಯೊಂದಿಗೆ ಸಂಸಾರ ಬೆಳೆಯಿತು, ಮಕ್ಕಳಾದವು. ಕೊನೆಯ ಮಗನ ಹೆಸರು
'ನಾರಾಯಣ'. ಒಂದು ರಾತ್ರಿ ಅಜಾಮಿಳನಿಗೆ ಘೋರ ರೂಪದ ಯಮದೂತರೇ ಕಣ್ಣೆದುರು ನಿಂತಂತಾ-
ಯಿತು. ಅವರ ಕೈಯಲ್ಲಿ ಯಮಪಾಶ! ಅಜಾಮಿಳನಿಗೆ ನಿಜಕ್ಕೂ ಭಯವಾಯಿತು. ತನ್ನ ಮಗ
ನಾರಾಯಣನನ್ನು ಕೂಗಿ ಕರೆದ! - ಆಗ ಮಗನ ಬದಲು ಪ್ರತ್ಯಕ್ಷರಾದ ವಿಷ್ಣು
ದೂತರು, ಹಳಿತಪ್ಪಿ ಚಲಿಸುತ್ತಿದ್ದ ಆತನನ್ನು ಪುನಃ ಸರಿಯಾದ ದಾರಿಯಲ್ಲಿ ತಂದು ಉದ್ಧಾರ
ಮಾಡುತ್ತಾರೆ. ನಂತರದ ದಿನಗಳಲ್ಲಿ ಆತ ಮಹಾತ್ಮನಾಗಿ ಬದುಕುತ್ತಾನೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನಮ್ಮಲ್ಲಿ ಸಾತ್ವಿಕತೆ ಮತ್ತು ಜ್ಞಾನ ಅನೇಕ ಜನ್ಮಗಳ ಫಲದಿಂದ ಬಂದಿರುತ್ತದೆ. ಯಾವೊದೋ
ಕೆಟ್ಟ ಕಾರಣದಿಂದ ನಾವು ದಾರಿತಪ್ಪಿದಾಗ, ಕರುಣಾಮಯನಾದ ಭಗವಂತ ನಮ್ಮನ್ನು ಶಿಕ್ಷಿಸುವ
ಬದಲು ಕ್ಷಮಿಸಿ ಉದ್ಧಾರ ಮಾಡುತ್ತಾನೆ. ಎಂತಹ ತಪ್ಪನ್ನೂ ಕೂಡ ಕ್ಷಮಿಸುವ
ಕಾರುಣ್ಯಮೂರ್ತಿ ಆ ಭಗವಂತ. ಆತ ನಮಗೆ ಕೊಡುವ ದುಃಖ ತಾಯಿ ತನ್ನ ಮಗುವನ್ನು ತಿದ್ದಲು
ಕೊಡುವ ಶಿಕ್ಷೆಯಂತೆ. ಆತನ ಶಿಕ್ಷೆ ಕಾರುಣ್ಯದ ರಕ್ಷೆ. ಆತ ಯಾರನ್ನೂ
ದ್ವೇಷಿಸುವುದಿಲ್ಲ. ಎಲ್ಲರ ಅಪರಾಧವನ್ನೂ ಸಹಿಸುವ ಭಗವಂತ ಸಹಿಷ್ಣು.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>145) ಜಗದಾದಿಜಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಜಗದಾದಿಜ ಎಂದರೆ ಸೃಷ್ಟಿಯ ಮೊದಲು ಇದ್ದವ ಹಾಗೂ ಜಗತ್ತನ್ನು ಸೃಷ್ಟಿಸುವ ಮೊದಲು
ಚತುರ್ವ್ಯೂಹ ಮೂರ್ತಿಗಳಾದ ವಾಸುದೇವ, ಸಂಕರ್ಷಣ, ಪ್ರದ್ಯುಮ್ನ ಹಾಗೂ ಅನಿರುದ್ಧ ಎನ್ನುವ
ನಾಲ್ಕು ರೂಪದಲ್ಲಿ ತನ್ನನ್ನು ತಾನು ಸೃಷ್ಟಿ ಮಾಡಿಕೊಂಡವ. ಇಲ್ಲಿ
ಸೃಷ್ಟಿಯಾಗುವುದು ಎಂದರೆ ಇದ್ದದ್ದು ಕಾಣುವ ರೂಪ- ತಳೆಯುವುದು . ಭಗವಂತ ಮೊದಲು
ಪುರುಷನಾಮಕ ರೂಪವನ್ನು ಧರಿಸಿ , ನಂತರ ಮಹಾತತ್ವದ ಸೃಷ್ಟಿ ಮಾಡಿದ. ಆನಂತರ ಅಹಂಕಾರ
ತತ್ವ(ಶಿವ)ದ ಸೃಷ್ಟಿಯಾಯಿತು. ಅಹಂಕಾರ ತತ್ವದಿಂದ ಪಂಚಭೂತಗಳ ಸೃಷ್ಟಿಯಾಯಿತು.
ಪಂಚಭೂತಗಳಿಂದ ಪ್ರಪಂಚ ಪುರುಷನ ಸೃಷ್ಟಿ ಹಾಗೂ ಬ್ರಹ್ಮಾಂಡ ಸೃಷ್ಟಿಯಾಯಿತು.
ಬ್ರಹ್ಮಾಂಡದಿಂದ ಪಿಂಡಾಂಡ ಸೃಷ್ಟಿಯಾಯಿತು. ಭಗವಂತ ಒಂದೊಂದು ಪಿಂಡಾಂಡದಲ್ಲಿ ಬಿಂಬ
ರೂಪಿಯಾಗಿ ನೆಲೆಸಿದ.</span><br />
<span style="font-size: large;">ಸೂಕ್ಷ್ಮ ಸೃಷ್ಟಿ ಭಗವಂತನ ನಾಭಿ ಕಮಲ. ಈ ಸೂಕ್ಷ್ಮ ಪ್ರಪಂಚವನ್ನು ಚತುರ್ಮುಖ
ಮಹಾತತ್ವದಿಂದ ವಿಸ್ತಾರಗೊಳಿಸಿ, ಸ್ಥೂಲ ಪ್ರಪಂಚ ಸೃಷ್ಟಿ ಮಾಡಿದ. ಮಹಾತತ್ವದಿಂದ ಅಹಂಕಾರ
ತತ್ವದ ಒಡೆಯನಾಗಿ ಶಿವ ಬಂದ. ಶಿವನಿಂದ ಅಹಂಕಾರ ತತ್ವದ ಮೂರು ರೂಪಗಳ ಸೃಷ್ಟಿಯಾಯಿತು.
ಅವುಗಳೆಂದರೆ: ೧. ಸಾತ್ವಿಕ ಅಹಂಕಾರ ತತ್ವ ೨.ರಾಜಸ ಅಹಂಕಾರ ತತ್ವ ೩.ತಾಮಸ ಅಹಂಕಾರ
ತತ್ವ. ಸಾತ್ವಿಕ ಮತ್ತು ರಾಜಸ ಅಹಂಕಾರ ತತ್ವದಿಂದ ಪಂಚ ಜ್ಞಾನೇಂದ್ರಿಯ, ಪಂಚ
ಕರ್ಮೇಂದ್ರಿಯ ಹಾಗೂ ಅದರ ತತ್ವಾಭಿಮಾನಿ ದೇವತೆಗಳ ಸೃಷ್ಟಿಯಾಯಿತು. ತಾಮಸ
ಅಹಂಕಾರತತ್ವದಿಂದ ಪಂಚ ಭೂತಗಳ ಹಾಗೂ ಅದರ ತತ್ವಾಭಿಮಾನಿ ದೇವತೆಗಳ ಸೃಷ್ಟಿಯಾಯಿತು. ಈ
ರೀತಿ ನಮಗೆ ಕಾಣುವ ಈ ಪ್ರಪಂಚ ಸೃಷ್ಟಿಯಾಯಿತು.</span><br />
<span style="font-size: large;">ಈ ಜಗತ್ತಿಗೆ ಮೂಲ ಕಾರಣನಾಗಿ ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಸಂಹಾರಗಳಿಗೆ ಕಾರಣನಾಗಿರುವ ಎಲ್ಲರ ಜನಕನಾದ ಭಗವಂತ ಜಗದಾದಿಜ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>146) ಅನಘಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅಘ ಎಂದರೆ ಪಾಪ, ದುಃಖ, ವ್ಯಸನ ಇತ್ಯಾದಿ . ಇಲ್ಲಿ ವ್ಯಸನ ಎಂದರೆ ಚಾಳಿ ಅಥವಾ
ಚಟ. ಭಗವಂತನಿಗೆ ಯಾವ ಪಾಪದ ಲೇಪವೂ ಇಲ್ಲ. ಆತ ಸಂಹಾರ ಮಾಡುವುದು ಕಾರುಣ್ಯದಿಂದ
ಹೊರತು ದ್ವೇಷ- ದಿಂದಲ್ಲ. ಉದಾಹರಣೆಗೆ ಕೃಷ್ಣ ದ್ರೋಣಾಚಾರ್ಯರನ್ನು "ಅಶ್ವತ್ಥಾಮ
ಸತ್ತ" ಎಂದು ಧರ್ಮರಾಯನಲ್ಲಿ ಹೇಳಿಸಿ ಕೊಲ್ಲುತ್ತಾನೆ. ಇದರ ಹಿಂದಿರುವ ಕಾರುಣ್ಯ
ಅಪಾರವಾದದ್ದು. ದುರ್ಯೋದನನಂತಹ ದುಷ್ಟ, ಸಮಾಜಕಂಟಕ, ದ್ರೋಹಿಯ- ಅನ್ನದ ಋಣಕ್ಕೋಸ್ಕರ,
ಪ್ರತಿದಿನ ಹತ್ತು ಸಾವಿರ ಸೈನಿಕರನ್ನು ಸಾಯಿಸುತ್ತೇನೆ ಎಂದು ಪ್ರತಿಜ್ಞೆ
ಮಾಡಿದ್ದ ದ್ರೋಣರನ್ನು, ಪಾಪದ ಕಡಲಿನಿಂದ ರಕ್ಷಿಸಲು ಭಗವಂತ ಆತನನ್ನು ಸಾಯಿಸಿ
ರಕ್ಷಿಸುತ್ತಾನೆ. ಇಲ್ಲಿ ಭಗವಂತ ನಿರ್ವಿಕಾರ ಹಾಗೂ ನಿರ್ಲಿಪ್ತ. ಆತನಿಗೆ ಸಾಯಿಸುವುದು
ವ್ಯಸನವಲ್ಲ ಹಾಗೂ ದುಃಖ-ಪಾಪದ ಲೇಪ ಅವನಿಗಿಲ್ಲ. ಇಂತಹ ಭಗವಂತ ಅನಘ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>147) ವಿಜಯಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅರ್ಜುನನನ್ನು 'ವಿಜಯ'ಎಂದು ಕರೆಯುತ್ತಾರೆ.
ಹೆಚ್ಚು ಯುದ್ಧಗಳಲ್ಲಿ ಪಾಲ್ಗೊಂಡು ಕಪ್ಪ-ಕಾಣಿಕೆ ಸಂಗ್ರಹಿಸಿದ್ಧರಿಂದ ಆತನಿಗೆ
ಈ ಅನ್ವರ್ಥ ನಾಮ. ಸೂಕ್ಷ್ಮವಾಗಿ ನೋಡಿದರೆ ಅತೀ ಹೆಚ್ಚು ಸಂಪತ್ತು ಹಾಗೂ ಅತಿದೊಡ್ಡ ವಿಜಯ
ಪಾಂಡವರಿಗೆ ಭೀಮಸೇನ ಜರಾಸಂಧ ನನ್ನು ಜಯಿಸಿದಾಗ ಬಂದಿರುವುದು. ಆದರೂ ರೂಢಿಯಲ್ಲಿ
ಅರ್ಜುನನನ್ನು 'ವಿಜಯ', 'ಧನಂಜಯ' ಎಂದು ಕರೆಯುತ್ತಾರೆ. ಅರ್ಜುನನಲ್ಲಿ 'ನರ' ನಾಮಕ
ಭಗವಂತನ ಸನ್ನಿಧಾನವಿದ್ದದರಿಂದ, ಆಂಜನೇಯ ರೂಪಿ ಪ್ರಾಣದೇವರು
ಆತನ ರಥದ ದ್ವಜದಲ್ಲಿದ್ದದರಿಂದ, ಅರ್ಜುನ ವಿಜಯನಾದ. ಭಾಗವತದಲ್ಲಿ ಹೇಳುವಂತೆ ಅರ್ಜುನನ
ಹಾಗೂ ಭೀಮನ ಒಳಗೆ ಕುಳಿತು, ವಿಜಯ ಸಾರಥಿಯಾಗಿ, ಧರ್ಮ ಸಂಸ್ಥಾಪನೆ ಮಾಡಿದ ಭಗವಂತ
ನಿಜವಾದ ವಿಜಯ. ಪಾಂಡವರನ್ನು ಹೆಜ್ಜೆ ಹೆಜ್ಜೆಗೂ ವಿಜಯ ಪಥದತ್ತ ಕೊಂಡೊಯ್ದ ಭಗವಂತ ವಿಜಯ.</span><br />
<span style="font-size: large;">ಇಷ್ಟೇ ಅಲ್ಲದೆ, ರಾಮಾವತಾರದಲ್ಲಿ ರಾವಣ-ಕುಂಭಕರ್ಣರನ್ನು, ನರಸಿಂಹ ಅವತಾರಿಯಾಗಿ
ಹಿರಣ್ಯ- ಕಷಿಪುವನ್ನು, ವರಾಹ ಅವತಾರದಲ್ಲಿ ಹಿರಣ್ಯಾಕ್ಷನನ್ನು, ಹೀಗೆ ಅನೇಕ
ರಾಕ್ಷಸರನ್ನು ವಿಶಿಷ್ಟವಾದ ರೂಪದಲ್ಲಿ ಜಯಿಸಿದ ಭಗವಂತ ವಿಜಯ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>148 ) ಜೇತಾ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಜೇತೃ ಎಂದರೆ ಎಲ್ಲವನ್ನು ಗೆದ್ದವನು. ಮೇಲೆ ವಿಜಯ ನಾಮದಲ್ಲಿ ನೋಡಿದಂತೆ ಭಗವಂತ
ಎಲ್ಲರನ್ನೂ ಗೆದ್ದವನು. ಎಲ್ಲರನ್ನೂ ಗೆದ್ದು, ಎಲ್ಲರಿಗಿಂತ ಎತ್ತರದಲ್ಲಿದ್ದು,
ನಮ್ಮನ್ನು ಎತ್ತರಕ್ಕೇರಿಸುವ ಅರಿಗಳನ್ನು ಗೆದ್ದ ಭಗವಂತ ಜೇತಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>149) ವಿಶ್ವಯೋನಿಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಈ ನಾಮ ಹಿಂದೊಮ್ಮೆ ಬಂದಿದೆ. ಇಲ್ಲಿ 'ವಿ' , 'ಶ್ವ' ಎಂದರೆ ಹಕ್ಕಿಯ ಮೇಲೆ ಕೂರುವವ, ಹಾಗೂ ಯೋನಿ ಎಂದರೆ ಎಲ್ಲಕ್ಕೂ ಕಾರಣಕರ್ತ, ಜಗದ ಜನಕ ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;">ಗೀತೆಯಲ್ಲಿ ಹೇಳುವಂತೆ:</span><br />
<span style="font-size: large;">ಮಮ ಯೋನಿರ್ಮಹದ್ ಬ್ರಹ್ಮ ತಸ್ಮಿನ್ ಗರ್ಭಂ ದಧಾಮ್ಯಹಮ್ (ಅ-೧೪, ಶ್ಲೋ ೩)</span><br />
<span style="font-size: large;">ಬ್ರಹ್ಮ ಶಬ್ದ ವಾಚ್ಯಳಾದ ಚಿತ್ತ್ ಪೃಕೃತಿ ಯಾರ ಪತ್ನಿಯೋ, ಇಡೀ ವಿಶ್ವವು ಯಾರ
ಅಭಿವ್ಯಕ್ತಿಗೆ ಕಾರಣವೋ, ಅವನು ವಿಶ್ವಯೋನಿ. ಈ ರೀತಿ
ಮುಖ್ಯಪ್ರಾಣಾಂತರ್ಗತನಾದ ನಾರಾಯಣನನ್ನು ವಿಶ್ವಯೋನಿ ಎನ್ನುತ್ತಾರೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>150) ಪುನರ್ವಸುಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಇಲ್ಲಿ ವಸು ಎಂದರೆ ಸಂಪತ್ತು.
ಭಗವಂತ ಒಮ್ಮೆ ಬಡತನ ಕೊಟ್ಟರೆ ಪುನಃ ಸಂಪತ್ತನ್ನು ಕೊಡುತ್ತಾನೆ.
ದೇವತೆಗಳ ಸಂಪತ್ತನ್ನೆಲ್ಲಾ ಅಪಹಾರ ಮಾಡಿದ ಬಲಿಯನ್ನು ಸೋಲಿಸಿ, ದೇವತೆಗಳಿಗೆ ಅವರ
ಸಂಪತ್ತನ್ನು ಪುನಃ ಹಿಂತಿರುಗಿಸಿದ ಭಗವಂತ, ತಲೆಯನ್ನು ತನ್ನ ಪಾದ ಪೀಠವನ್ನಾಗಿ ಮಾಡಿದ
ಬಲಿಯನ್ನು ಮುಂದಿನ ಮನ್ವಂತರದಲ್ಲಿ ಇಂದ್ರನನ್ನಾಗಿ ಮಾಡಿದ.</span><br />
<span style="font-size: large;">ಹೀಗೆ ಒಮ್ಮೆ ಜ್ಞಾನವನ್ನು, ಇನ್ನೂಮ್ಮೆ ಅಜ್ಞಾನವನ್ನು, ಒಮ್ಮೆ ಸಂಪತ್ತನ್ನೂ,
ಇನ್ನೊಮ್ಮೆ ಬಡತನವನ್ನು ಕೊಟ್ಟು, ನಮ್ಮನ್ನು ಪರಿಣತರನ್ನಾಗಿ ಮಾಡುವ ಭಗವಂತ
ಪುನರ್ವಸುಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>ಉಪೇಂದ್ರೋ ವಾಮನಃ ಪ್ರಾಂಶುರಮೋಘಃ ಶುಚಿರೂರ್ಜಿತಃ</b><b> |</b></span><br />
<span style="font-size: large;"><b>ಅತೀಂದ್ರಃ ಸಂಗ್ರಹಃ ಸರ್ಗೋ ಧೃತಾತ್ಮಾ</b><b> </b><b>ನಿಯಮೋ ಯಮಃ</b><b> || 17 |</b><b>|</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>151) ಉಪೇಂದ್ರಃ</b><b> </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಉಪೇಂದ್ರ ಎನ್ನುವ ಭಗವಂತನ ನಾಮ ತುಂಬಾ ರೋಚಕವಾದ ಅರ್ಥವನ್ನು ಕೊಡುವ ನಾಮ.
ಹಿಂದೆ ನೋಡಿದಂತೆ(39ನೇ ನಾಮ ನೋಡಿ) ಅದಿತಿ-ಕಶ್ಯಪರ ಹನ್ನೆರಡು ಮಂದಿ
ಮಕ್ಕಳಲ್ಲಿ ಒಬ್ಬ ಇಂದ್ರ ಹಾಗೂ ಕೊನೆಯ ಮಗ ವಾಮನ ರೂಪಿ ಭಗವಂತ.
ಇಲ್ಲಿ ಇಂದ್ರನ ತಮ್ಮನಾಗಿ ಹುಟ್ಟಿದ ಭಗವಂತನನ್ನು ಉಪೇಂದ್ರ ಎನ್ನುತ್ತಾರೆ.
ಅಜಗನ್ಯಹ ಜಗನ್ಯಜಃ - ಅಂದರೆ ಯಾರಿಗೂ ಚಿಕ್ಕವನಲ್ಲ ಆದರೆ ಹುಟ್ಟಿನಲ್ಲಿ ಎಲ್ಲರಿಗಿಂತ
ಚಿಕ್ಕವ ವಾಮನ.</span><br />
<span style="font-size: large;">ಚತುರ್ಮುಖನ ಒಂದು ದಿನ ಅಂದರೆ 432 ಕೋಟಿ ವರ್ಷಗಳ ಹಗಲು(ಸೃಷ್ಟಿ) ಹಾಗೂ 432 ಕೋಟಿ
ವರ್ಷಗಳ ರಾತ್ರಿ (ಪ್ರಳಯ). ಈ 432 ಕೋಟಿ ವರ್ಷಗಳ ಹಗಲಿನಲ್ಲಿ 14
ಮನ್ವಂತರಗಳಿರುತ್ತವೆ. ಪ್ರತೀ ಮನ್ವಂತರಕ್ಕೆ ಒಬ್ಬ ಇಂದ್ರ. ಹಾಗೂ ಪ್ರತೀ ಮನ್ವಂತರಕ್ಕೆ
ಒಮ್ಮೆ ಸಂಪೂರ್ಣ ದೇವಗಣ ಬದಲಾಗುತ್ತದೆ. ಪ್ರತೀ ಮನ್ವಂತರದಲ್ಲಿ ಇಂದ್ರನಿಗೆ
ಸಹಾಯಕನಾಗಿ ಭಗವಂತ ಅವತರಿಸುತ್ತಾನೆ. ಹೀಗೆ ಇಂದ್ರನ ಬೆಂಬಲಕ್ಕಾಗಿ ಅವತರಿಸುವ
ಭಗವಂತನನ್ನು ಉಪೇಂದ್ರ ಎನ್ನುತ್ತಾರೆ. ಮೊದಲನೇ ಮನ್ವಂತರದಲ್ಲಿ ಭಗವಂತ ಸ್ವತಃ
ಇಂದ್ರನಾಗಿದ್ದದರಿಂದ ಅಲ್ಲಿ ಉಪೇಂದ್ರ ಕಾಣಸಿಗುವುದಿಲ್ಲ. ವೈವಸ್ವತ
ಮನ್ವಂತರದ ಉಪೇಂದ್ರರೂಪ ವಾಮನ. ಆದ್ದರಿಂದ, ಇಂದ್ರನಿಂದ ಬಲಿ ರಾಜ್ಯವನ್ನು
ಕಿತ್ತುಕೊಂಡಾಗ, ಮೂರು ಹೆಜ್ಜೆ ಭೂಮಿಯನ್ನು ದಾನವಾಗಿ ಕೇಳಿ, ಇಂದ್ರನ ಸಂಪತ್ತನ್ನೂ ಮರಳಿ
ಇಂದ್ರನಿಗೆ ಕೊಟ್ಟವ ಉಪೇಂದ್ರನಾದ ವಾಮನ ರೂಪಿ ಭಗವಂತ.</span><br />
<span style="font-size: large;">ಇನ್ನು ಉಪೇಂದ್ರ ಎನ್ನುವ ನಾಮದಲ್ಲಿ 'ಉಪ' ಎಂದರೆ 'ಉಪರಿ' ಅಂದರೆ
ಉತ್ಕೃಷ್ಟ ಎಂದರ್ಥ. ಈ ಸಂಸ್ಕೃತ ಶಬ್ದ ಇಂಗ್ಲೀಷಿನಲ್ಲಿ up ಅಥವಾ upper ಎಂದಾಯಿತು.
ಜರ್ಮನ್ ಭಾಷೆಯಲ್ಲಿ Über (Ueber ) ಎಂದಾಯಿತು. ಹಿಂದಿಯಲ್ಲಿ ऊपर ಎಂದಾಯಿತು.
ಎಲ್ಲಾ ಭಾಷೆಗಳ ಮೂಲ ಸಂಸ್ಕೃತ. ಉಪ ಎಂದರೆ ಎತ್ತರ ಎನ್ನುವ ಅರ್ಥವನ್ನು ಅನೇಕ ಕಡೆ
ಬಳಸುತ್ತೇವೆ. ಉದಾಹರಣೆಗೆ 'ಉಪನಿಷತ್ತು ' ಅಂದರೆ ನಮ್ಮನ್ನು ಎತ್ತರಕ್ಕೆ ಕೊಂಡೊಯ್ಯುವ
ಗ್ರಂಥ, 'ಉಪನಯನ' ಅಂದರೆ ಜ್ಞಾನಗಳಿಸಲು ಬೇಕಾದ, ಎತ್ತರಕ್ಕೆ ಏರುವ ಕ್ರಿಯೆ,
'ಉಪವಾಸ 'ಅಂದರೆ ಮನಸ್ಸನ್ನು ಎತ್ತರಕ್ಕೇರಿಸಲು ನಮ್ಮ ಹೊಟ್ಟೆಯನ್ನು ಖಾಲಿ ಇಡುವುದು,
ಇತ್ಯಾದಿ. ಆದ್ದರಿಂದ ಇಲ್ಲಿ ಉಪೇಂದ್ರ ಎಂದರೆ ಸ್ವರ್ಗದ ಒಡೆಯನಾದ ಇಂದ್ರನಿಗಿಂತ
ಮೇಲಿರುವ, ಮೂರುಲೋಕದ ಒಡೆಯನಾದ, ಬ್ರಹ್ಮಾಂಡ ನಾಯಕ ಭಗವಂತ ಎಂದರ್ಥ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>152) ವಾಮನಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಬಲಿ ಚಕ್ರವರ್ತಿಯನ್ನು ವಾಮನರೂಪಿ ಭಗವಂತ ಮೂರು
ಹೆಜ್ಜೆ ಭೂಮಿ ಕೇಳಿ, ಸೋಲಿಸಿ ಉದ್ಧಾರ ಮಾಡಿದ
ಕಥೆಯನ್ನು ನಾವು ಭಗವಂತನ ವಿಕ್ರಮೀ ಎನ್ನುವ ನಾಮ(75 ನೇ ನಾಮ)ದಲ್ಲಿ ನೋಡಿದ್ದೇವೆ.
ಇಲ್ಲಿ ವಾಮನ ಎಂದರೆ ಚಿಕ್ಕ ಗಾತ್ರದವ ಎಂದರ್ಥ. ಭಗವಂತ ಅಣುವಿಗಿಂತ ಅಣುವಾಗಿ ನಮ್ಮ
ಹೃದಯಕಮಲದಲ್ಲಿ ತುಂಬಿದ್ದಾನೆ.</span><br />
<span style="font-size: large;">'ವಾಮ' ಎಂದರೆ ಸೌಂದರ್ಯ. ವಾಮನ ಎಂದರೆ ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವವನು. ಸೌಂದರ್ಯದ
ಕೇಂದ್ರಬಿಂದು ಕಣ್ಣು. ಭಗವಂತನ ಸನ್ನಿಧಾನ ಕಣ್ಣಿನಲ್ಲಿರುತ್ತದೆ. ಎಷ್ಟೇ
ಸೌಂದರ್ಯವಿದ್ದರೂ, ಕಣ್ಣಿಲ್ಲದವ ಕುರೂಪಿಯಾಗಿರುತ್ತಾನೆ. ಈ ರೀತಿ
ಸೌಂದರ್ಯಸಾರಭೂತನಾದ ಭಗವಂತ ವಾಮನ. ಈ ಪದವನ್ನು ವಾ+ಅಮ+ನ ಎಂದು ಒಡೆದು
ಅರ್ಥೈಸಬಹುದು. ಇಲ್ಲಿ 'ವಾ' ಎಂದರೆ ಜ್ಞಾನ, 'ಅಮ' ಎಂದರೆ ಅಜ್ಞಾನ ಹಾಗೂ 'ನ' ಎಂದರೆ
ನಯತಿ. ಆದ್ದರಿಂದ ಜ್ಞಾನವನ್ನಾಗಲಿ, ಅಜ್ಞಾನವನ್ನಾಗಲಿ, ಅವರವರ ಯೋಗ್ಯತೆಗೆ ತಕ್ಕಂತೆ
ಕರುಣಿಸುವ, ಜ್ಞಾನಮೂರ್ತಿಯೂ, ಆನಂದಮೂರ್ತಿಯೂ, ಆದ ಭಗವಂತ ವಾಮನ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>153) ಪ್ರಾಂಶುಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಪ್ರಾಂಶುಃ ಎಂದರೆ ಪ್ರಕೃಷ್ಟವಾದ ಕಿರಣಗಳುಳ್ಳವ, ಹಾಗೂ ಎತ್ತರದಲ್ಲಿರುವವ ಎಂದರ್ಥ.
ಸೂರ್ಯನಲ್ಲಿ, ಚಂದ್ರನಲ್ಲಿ, ಎಲ್ಲಾ ಜೀವರಲ್ಲಿ, ಎಲ್ಲೆಲ್ಲೂ ತುಂಬಿರುವ ಭಗವಂತ
ಪ್ರಾಂಶುಃ. ಬಲಿ ಚಕ್ರವರ್ತಿ ಭಗವಂತನ ಈ ರೂಪವನ್ನು ತಿಳಿದ ಮರುಕ್ಷಣದಲ್ಲಿ ಭಗವಂತನ
ಪಾದಕಮಲಕ್ಕೆ ತಲೆಯೊಡ್ಡಿ ಶರಣಾಗುತ್ತಾನೆ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>154) ಅಮೋಘಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಮೋಘ ಎಂದರೆ ವ್ಯರ್ಥ ಎಂದರ್ಥ. ಭಗವಂತನ ಯಾವ ಕ್ರಿಯೆಯೂ ವ್ಯರ್ಥವಲ್ಲ ಅದು ಅಮೋಘ.
ಭಗವಂತನಿಗೆ ಅರ್ಪಿಸಿ ನಾವು ಮಾಡುವ ಯಾವ ಕೆಲಸವೂ ಎಂದೂ ವ್ಯರ್ಥವಲ್ಲ. ಗೀತೆಯಲ್ಲಿ
ಹೇಳುವಂತೆ:</span><br />
<span style="font-size: large;">ನೇಹಾಭಿಕ್ರ ಮನಾಶೋऽಸ್ತಿ ಪ್ರತ್ಯವಾಯೋ ನ ವಿದ್ಯತೇ (ಅ-೨ ಶ್ಲೋ-೪೦)</span><br />
<span style="font-size: large;">ಎಂದರೆ "ಭಗವದ್ಸಾಧನೆಯ ಒಂದು ತೊದಲು ಹೆಜ್ಜೆ ಕೂಡಾ ವ್ಯರ್ಥವಲ್ಲ" .</span><br />
<span style="font-size: large;">ನಾವು ಕೋಟ್ಯಾಧಿಪತಿಯಾಗಬೇಕು ಎಂದು ದೇವರನ್ನು ಮರೆತು, ಜೀವನ ಪರ್ಯಂತ ಸಾಧನೆ ಮಾಡಿ,
ಗಳಿಸಿದ ಹಣ ನಮ್ಮೊಂದಿಗೆ ಬರುವುದಿಲ್ಲ. ಆದರೆ ಭಗವಂತನ ಜ್ಞಾನ ಅಥವಾ ಭಗವಂತನನ್ನು
ತಿಳಿಯುವ ಇಚ್ಛೆ, ನಮ್ಮ ಮುಂದಿನ ಜನ್ಮದ ಮೆಟ್ಟಿಲಾಗಿ ನಮ್ಮೊಂದಿಗೆ ಬರುತ್ತದೆ. ನಾವು
ಮಾಡಿದ ಯಾವ ಕರ್ಮವಿರಲಿ, ಅದು ಒಳ್ಳೆಯದಾಗಿರಲಿ ಅಥವಾ ಕೆಟ್ಟದ್ದಾಗಿರಲಿ, ಅದು
ಮೋಘವಾಗದೆ, ಮುಂದಿನ ಜನ್ಮದಲ್ಲಿ ಫಲಿಸಿಯೇ ತೀರುವಂತೆ ನೋಡಿಕೊಳ್ಳುವ ಭಗವಂತ ಅಮೋಘಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>155) ಶುಚಿಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಶುಚಿಃ ಎಂದರೆ "Ever Pure", ದೋಷದ ಸ್ಪರ್ಶವೇ ಇಲ್ಲದೆ, ನಿರ್ಮಲವಾಗಿರುವ ಬೆಳಕಿನ ಪುಂಜ. ಭಗವಂತ ಬೆಂಕಿಯಂತೆ.</span><br />
<span style="font-size: large;">ಬೆಂಕಿಗೆ ಏನನ್ನೇ ಹಾಕಿ, ಅದು ಕೊಳೆಯಾಗುವುದಿಲ್ಲ. ಆದರೆ ನೀರು, ಗಾಳಿ
ಕೊಳೆಯಾಗುತ್ತದೆ. ಬೆಂಕಿಗೆ ಹಾಕಿದ ಕೊಳೆ ಕೂಡ ಶುಚಿಯಾಗುತ್ತದೆ. ಭಗವಂತ ಕೂಡ
ಅಗ್ನಿಯಂತೆ ಶುಚಿ. ಆತ ಸ್ವಯಂ ಬೆಳಕು ಹಾಗೂ ಎಲ್ಲರಿಗೂ ಬೆಳಕನ್ನು ಕೊಡುವವ.
ಅಧರ್ಮಿಗಳಿಗೆ 'ಶೋಚ' ಅಥವಾ 'ದುಃಖ' ಕೊಡುವವನೂ ಅವನೇ. ಇಂತಹ ಭಗವಂತ ಶುಚಿಃ..</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>156) ಊರ್ಜಿತಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತ ಎಲ್ಲವುದರಲ್ಲೂ ಪೂರ್ಣತೆ ಪಡೆದ, ಅನಂತವಾದ, ಅತ್ಯಂತ ಬಲಶಾಲಿ. ಆದ್ದರಿಂದ ಆತ ಊರ್ಜಿತಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>157) ಅತೀಂದ್ರಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಅತೀಂದ್ರ ಎಂದರೆ ಇಂದ್ರನನ್ನು ಮೀರಿನಿಂತವನು ಹಾಗೂ ಬ್ರಹ್ಮ- ವಾಯುವನ್ನೂ ಮೀರಿ
ನಿಂತವನು. ಇಂದ್ರ ಎಂದರೆ ಸರ್ವಸಮರ್ಥ. ಜಗತ್ತಿನಲ್ಲಿ ನಾವು ಯಾವುದನ್ನು ಸರ್ವಸಮರ್ಥ
ಎಂದು ತಿಳಿದಿದ್ದೇವೋ, ಆ ಎಲ್ಲಾ ಶಕ್ತಿಗಳನ್ನು ಮೀರಿನಿಂತ ಶಕ್ತಿಯಾದ ಭಗವಂತ
ಅತೀಂದ್ರ. ಇಂದ್ರ ಎಂದರೆ ದೇವೇಂದ್ರ ಕೂಡಾ ಹೌದು. ಭಗವಂತ ದೇವೇಂದ್ರನನ್ನು ಮೀರಿ ನಿಂತ
ಶಕ್ತಿ ಎಂದು ನಿರೂಪಿಸುವ ಕಥೆ, ಶ್ರೀ ಕೃಷ್ಣ ನಮಗೆ ಗೋವರ್ಧನ ಪರ್ವತ ಎತ್ತಿ
ತೋರಿಸಿಕೊಟ್ಟಿದ್ದಾನೆ. ಈ ರೀತಿ ಇಂದ್ರನನ್ನು, ಪ್ರಾಣ-ವಾಯುವನ್ನು, ಬ್ರಹ್ಮಾದಿ
ದೇವತೆಗಳನ್ನು ಮೀರಿನಿಂತ, ಓಂಕಾರ ನಾಮಕ ಭಗವಂತ ಅತೀಂದ್ರಃ .</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>158) ಸಂಗ್ರಹಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ನಮ್ಮ ಮನಸ್ಸಿನ ಶಕ್ತಿ ಸೀಮಿತ. ನಮಗೆ ಕೇವಲ ಸತ್ಯವನ್ನು ಮಾತ್ರ ಗ್ರಹಿಸುವ ಶಕ್ತಿ
ಇಲ್ಲ. ಕೆಲವೊಮ್ಮೆ ನಾವು ಅಸತ್ಯವನ್ನು ಸತ್ಯವನ್ನಾಗಿ ಗ್ರಹಿಸುತ್ತೇವೆ.
ಆದರೆ ಯಾವುದೇ ವಿಷಯವನ್ನು ನಿಶ್ಚಿತವಾಗಿ, ತದ್ವತ್ತಾಗಿ,
ವಿಪರೀತ ಜ್ಞಾನದ ಸ್ಪರ್ಶವಿಲ್ಲದೆ, ಯಥಾರ್ತವಾಗಿ ಗ್ರಹಿಸಬಲ್ಲ ಭಗವಂತ ಸಂಗ್ರಹಃ ನಮಗೆ
ಗ್ರಹಣ ಶಕ್ತಿಯನ್ನು ದಯಪಾಲಿಸಿದ, ನಾವು ಜಾರಿ ಬಿದ್ದಾಗ, ಕೈಹಿಡಿದು ನಮ್ಮನ್ನು
ಮೇಲಕ್ಕೆತ್ತಿ, ಆತ್ಮೀಯವಾಗಿ ಸ್ವೀಕರಿಸಿ, ಅಜ್ಞಾನವನ್ನು ತೊಲಗಿಸಿ, ಜ್ಞಾನವನ್ನು ಕೊಡುವ
ಭಗವಂತ ಸಂಗ್ರಹಃ . ಪ್ರಳಯ ಕಾಲದಲ್ಲಿ ಎಲ್ಲಾ ಜೀವರನ್ನು ತನ್ನ ಉದರದಲ್ಲಿ ಸಂಗ್ರಹಿಸಿ,
ಸೃಷ್ಟಿ ಕಾಲದಲ್ಲಿ ಪುನಃ ಆಯಾ ಜೀವಗಳ ಕರ್ಮಾನುಸಾರವಾಗಿ ಮರುಸೃಷ್ಟಿ ಮಾಡುವ ಭಗವಂತ
ಸಂಗ್ರಹಃ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>159) ಸರ್ಗಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಸರ್ಗ ಎಂದರೆ ಎಲ್ಲವನ್ನು ಸೃಷ್ಟಿಮಾಡುವ ಶಕ್ತಿ. ಸೃಷ್ಟಿ ಎಂದರೆ
ಸ್ವರೂಪೋತ್ಪತಿ. ಆಕಾಶದ ಸೃಷ್ಟಿ ಎಂದರೆ ಏನೂ ಇಲ್ಲದ ಆಕಾಶದಲ್ಲಿ ಎಲ್ಲವನ್ನು
ತುಂಬಿ ಹೊಸ ರೂಪ ಕೊಡುವುದು. ಕಾಲದ ಸೃಷ್ಟಿ ಎಂದರೆ,
ಕಾಲ ಎನ್ನುವ ಅಖಂಡವಾದದ್ದನ್ನು ಸೂರ್ಯ ಚಂದ್ರರ ಸೃಷ್ಟಿ ಮುಖೇನ,
ಅನೇಕ ಭಾಗಗಳನ್ನಾಗಿ ಮಾಡಿ ಹೊಸ ರೂಪ ಕೊಡುವುದು. ಹೀಗೆ ಇಡೀ ವಿಶ್ವದ ಸೃಷ್ಟಿಕರ್ತ ಭಗವಂತ
ಸರ್ಗಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>160) ಧೃತಾತ್ಮಾ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಧೃತಾತ್ಮಾ ಎಂದರೆ ಎಲ್ಲವನ್ನು ಧರಿಸಿದವನು ಎಂದರ್ಥ. ಆತ ಬಿಂಬ ರೂಪನಾಗಿ,
ಅನೇಕರೂಪಿಯಾಗಿ, ನಮ್ಮೊಳಗೇ ಇದ್ದಾನೆ. ಈ ದೇಹದ ಪಂಚ ಕೋಶಗಳಲ್ಲಿ, ಪಂಚ
ಜ್ಞಾನೇಂದ್ರಿಯಗಳಲ್ಲಿ, ಪಂಚ ಕರ್ಮೇಂದ್ರಿಯಗಳಲ್ಲಿ, ಪಂಚ ರೂಪನಾಗಿ ಭಗವಂತನಿದ್ದಾನೆ.</span><br />
<span style="font-size: large;">ಸಪ್ತ ಧಾತುಗಳಲ್ಲಿ ಸಪ್ತರೂಪನಾಗಿ, 360 ಅಸ್ಥಿಗಳಲ್ಲಿ , 72,000 ನಾಡಿಗಳಲ್ಲಿ,
ಅನಂತ ರೂಪನಾಗಿ ವ್ಯಾಪಿಸಿದ್ದಾನೆ. ಪ್ರತಿಯೊಂದು ಮಾನವ ಶರೀರದಲ್ಲೂ ಭಗವಂತನ ಅನಂತ
ರೂಪವಡಗಿದೆ. ಆದ್ದರಿಂದ ಇಂತಹ ದೇವಾಲಯವನ್ನು ಛಿದ್ರಗೊಳಿಸುವ ಆತ್ಮಹತ್ಯೆ ಮಹಾ ಪಾಪ.
ಜಗತ್ತಿನ ಇತರ ಜೀವ ಜಂತುಗಳಲ್ಲಿ ಭಗವಂತನಿದ್ದರೂ ಕೂಡಾ, ಪೂರ್ಣತೆ ಪಡೆಯದ ಇತರ
ಜೀವಗಳಿಗಿಂತ, ಮನುಷ್ಯನಲ್ಲಿ ಆತನ ಅಭಿವ್ಯಕ್ತ ಅತೀ ಹೆಚ್ಚು. ಈ ರೀತಿ ನಮ್ಮೊಳಗಿದ್ದು
ಎಲ್ಲಾ ದೇವತೆಗಳನ್ನು ಧಾರಣೆ ಮಾಡಿ, ಎಲ್ಲಾ ಕಡೆ ತುಂಬಿರುವ ಆ ಭಗವಂತ ಧೃತಾತ್ಮಾ.</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>161) ನಿಯಮಃ</b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಭಗವಂತನನ್ನು ತಿಳಿಯಬೇಕಾದರೆ ನಾವು ನಮ್ಮಲ್ಲಿ ಐದು ನಿಯಮಗಳನ್ನು
ಅಳವಡಿಸಿಕೊಳ್ಳಬೇಕು. ಅವುಗಳೆಂದರೆ: ಶೌಚ, ತಪಃ, ತೃಪ್ತಿಃ, ಸ್ವಾಧ್ಯಾಯ ಮತ್ತು
ಪುರುಷಾರ್ಚನ.</span><br />
<span style="font-size: large;">೧)ಶೌಚ : ಕೊಳಕು ತುಂಬಿದ ಮೈ, ಕೊಳಕು ತುಂಬಿದ ಮನಸ್ಸಿಗೆ ಎಂದೂ ಭಗವಂತ
ಗೋಚರಿಸುವುದಿಲ್ಲ. ನಮ್ಮ ದೇಹ-ಮನಸ್ಸು-ಮನೆ ಎಲ್ಲವೂ ಸ್ವಚ್ಛವಾಗಿರಬೇಕು. ನಾವು ನಮ್ಮ
ತಲೆ ಮೇಲೆ ಒಂದು ಕೊಡ ನೀರು ಹಾಕಿ ಕೊಂಡಾಗ ಮಡಿಯಾಗುವುದಿಲ್ಲ . ಭಗವಂತನ ನೆನಪಿಗೆ
ಪೋಷಕವಾದ ನಡೆ "ಮಡಿ". ನಿಜವಾದ ಮಡಿ ಎಂದರೆ ಏನೆಂದು ಈಗ ನೋಡೋಣ.</span><br />
<span style="font-size: large;">||ಅಥಃ ಪ್ರಾತಃ ಸಂಧ್ಯಾ|| ಅಪವಿತ್ರಃ ಪವಿತ್ರೋವಾ ಸರ್ವಾವಸ್ಥಾಂ ಗತೋಪಿವಾ |ಯಃ ಸ್ಮರೇತ್ ಪುಂಡರೀಕಾಕ್ಷಂ ಸ ಬಾಹ್ಯಾಭ್ಯಂತರಃ ಶುಚಿಃ ||</span><br />
<span style="font-size: large;">ಅಂದರೆ ನೀನು ಯಾವುದೇ ಸ್ಥಿತಿಯಲ್ಲಿರು, ಕೆಂದಾವರೆಯ ಅರಳಿದ ಎಸಳಿನಂತೆ,
ನಸುಗೆಂಪಾಗಿ, ಪ್ರೀತಿಯ ಕಾರುಣ್ಯದ ರಸಪೂರವನ್ನು ಹರಿಸುತ್ತಿರುವ, ಅರಳುಗಣ್ಣಿನ
ಭಗವಂತನನ್ನು ನೆನೆಸಿಕೂ. ಆತನ ರಸಧಾರೆ ನಿನ್ನ ಮೇಲೆ ಬೀಳುತ್ತಿದೆ ಎಂದು ಯೋಚಿಸು. ಆಗ
ನೀನು ಮಡಿಯಾಗುತ್ತೀಯ. ಈ ಸ್ಥಿತಿಯಲ್ಲಿ ನೀನು ಮೈಲಿಗೆಯಾಗಲು ಸಾಧ್ಯವಿಲ್ಲ. ನಿನ್ನನ್ನು
ಮುಟ್ಟಿದವರೂ ಕೂಡ ನಿನ್ನಿಂದ ಮಡಿಯಾಗುತ್ತಾರೆ! ನೀನು ಧರಿಸಿರುವ ಬಟ್ಟೆಯಾಗಲಿ, ಇತರ
ಯಾವುದೇ ವಸ್ತು ನಿನ್ನನ್ನು ಮೈಲಿಗೆ ಮಾಡಲಾರದು. ಭಗವಂತನ ಚಿಂತನೆ, ಭಗವಂತನ
ಪ್ರಜ್ಞೆಯನ್ನು ಜಾಗೃತಗೊಳಿಸುವ ನೆಡೆಯೇ 'ಮಡಿ'. ಭಗವಂತನಿಂದ ದೂರ ಸರಿಸುವ ಅಜ್ಞಾನವೇ
ಮೈಲಿಗೆ. ಇತರರನ್ನು ಮೈತ್ರಿಭಾವದಿಂದ ಕಾಣುವುದು. ಸಕಲವೂ ಪರಮಾತ್ಮನಸ್ವರೂಪವೇ ಎಂದು
ಭಾವಿಸುವುದು ಶೌಚ. ಈ ಮನಃಸ್ಥಿತಿಯಿಂದ ನಿಜವಾದ ಸುಖ ದೊರೆಯುವುದು.</span><br />
<span style="font-size: large;">೨) ತಪಃ : ನಮ್ಮ ದೇಹ ಮತ್ತು ಮನಸ್ಸಿನ ಖಯಾಲಿಗಳಿಗೆ ಒಳಗಾಗದೆ, ನಮ್ಮ ಇಷ್ಟಕ್ಕೆ
ತಕ್ಕಂತೆ ನಮ್ಮ ದೇಹ ಮನಸ್ಸನ್ನು ಮಣಿಸುವ ಕ್ರಿಯೆ ತಪಸ್ಸು. ಇವುಗಳ ಆಚರಣೆಯಿಂದ
ಅಶುದ್ಧಿ ನಾಶವಾಗಿ ಅಂತಃಕರಣವು ಶುದ್ಧವಾಗುತ್ತದೆ.</span><br />
<span style="font-size: large;">೩) ತೃಪ್ತಿಃ : ಇದ್ದದರಲ್ಲಿ ತೃಪ್ತಿಪಟ್ಟು, ಹರಿಯ ಚರಣದ ಅರಿವಿನಿಂದ ನಮ್ಮ ಪಾಲಿನ ಕರ್ಮ ನಾವು ಮಾಡುವುದು.</span><br />
<span style="font-size: large;">೪) ಸ್ವಾಧ್ಯಾಯ: ಅಂದರೆ ನಿರಂತರ ಅಧ್ಯಯನ. ವೈದಿಕಮಂತ್ರಗಳ ಅರ್ಥಾನುಸಂಧಾನದಿಂದ
ಸಿದ್ಧಿ ದೊರೆಯುತ್ತದೆ. ಮಂತ್ರರಹಸ್ಯ ಅರಿಯಲು ಸದ್ಗುರುವಿನ ಆಶ್ರಯ ಅವಶ್ಯ.
(ಸ್ವಾಧ್ಯಾಯಾದಿಷ್ಟದೇವತಾ ಸಂಪ್ರಯೋಗಃ).</span><br />
<span style="font-size: large;">೫) ಪುರುಷಾರ್ಚನ: ಬದುಕಿನ ಪ್ರತಿಯೊಂದು ಕ್ರಿಯೆಯೂ ಭಗವಂತನ ಆರಾಧನೆ, ಹರಿಯ ಪೂಜೆ
ಎನ್ನುವ ಎಚ್ಚರ, ಸಕಲಕ್ರಿಯಾದಿಗಳ ಫಲವನ್ನು ಅಪೇಕ್ಷಿಸದೇ ಈಶ್ವರನಲ್ಲಿ ಅರ್ಪಣೆ
ಮಾಡುವುದು ಪುರುಷಾರ್ಚನ </span><br />
<span style="font-size: large;">"ಕಾಮತೋಕಾಮತೋವಾಪಿ ಯತ್ಕರೋಮಿ ಶುಭಾಶುಭಂ |</span><br />
<span style="font-size: large;">ತತ್ಸರ್ವಂ ತ್ವಯಿ ವಿನ್ಯಸ್ಯ ತ್ವತ್ಪ್ರಯುಕ್ತಃ ಕರೋಮ್ಯಹಂ ||"</span><br />
<span style="font-size: large;">ಅಂದರೆ, ಆಸೆಯಿಂದಲೋ ಆಥವಾ ಆಸೆ ಇಲ್ಲದೆಯೋ ಯಾವ ಶುಭಾಶುಭ ಕರ್ಮಗಳನ್ನು
ಮಾಡುತ್ತೇವೆಯೋ ಅವೆಲ್ಲವನ್ನೂ ಅವನಲ್ಲಿ ಅರ್ಪಿಸಿ ಅವನ ಪ್ರಯುಕ್ತವೇ ಅಂದರೆ
ಭಗವಂತನಿಗಾಗಿಯೇ ನಾನು ಎಲ್ಲಾ ಕರ್ಮಗಳನ್ನೂ ಮಾಡುತ್ತೇನೆ ಎಂದು ಈಶ್ವರನಲ್ಲಿ ಕಾಯಾ,
ವಾಚಾ, ಮನಸಾ ಅರ್ಪಣೆ ಮಾಡುವುದು.</span><br />
<span style="font-size: large;">ಈ ರೀತಿ ಮೇಲಿನ ಐದು ನಿಯಮಗಳಿಂದ ತಿಳಿಯಲ್ಪಡುವವನು, ಹಾಗೂ ನಮ್ಮ ಅಭಿವೃದ್ಧಿಗಾಗಿ ಈ ಐದು ನಿಯಮಗಳನ್ನು ನಿಯಮಿಸಿದವನು ನಿಯಮಃ</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><b>162) ಯಮಃ </b></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">ಯಮಃ ಎಂದರೆ ಯಮನೊಳಗಿದ್ದು, ಪಾಪಿಗಳಿಗೆ ಶಿಕ್ಷೆ ಕೊಡುವವ, ಎಲ್ಲರನ್ನು
ನಿಯಂತ್ರಿಸುವವ ಎನ್ನುವುದು ಸಾಮಾನ್ಯ ಅರ್ಥ. ಯಮಃ
ಅನ್ನುವುದಕ್ಕೆ "ಯಮಗಳಿಂದ ವೇದ್ಯನಾದವನು" ಎನ್ನುವ ವಿಶೇಷ ಅರ್ಥವಿದೆ. ನಮ್ಮ
ಅಭಿವೃದ್ಧಿಗೊಸ್ಕರ, ಸಮಾಜದ ಸ್ವಾಸ್ಥ್ಯಕ್ಕೋಸ್ಕರ ನಾವು ಬಿಡಬೇಕಾದ ಐದು
ದುರ್ಗುಣಗಳನ್ನು ಯಮಗಳು ಎನ್ನುತ್ತಾರೆ. ಅವುಗಳೆಂದರೆ ೧) ಹಿಂಸೆ , ೨) ಸುಳ್ಳು
ಹೇಳುವುದು , ೩) ಕಳ್ಳತನ ಮಾಡುವುದು , ೪) ಅನಗತ್ಯ ಇನ್ನೊಬ್ಬರ ಮುಂದೆ ಕೈ ಚಾಚುವುದು
ಮತ್ತು ೫) ಅತಿ ಕಾಮುಕತೆ.</span><br />
<span style="font-size: large;">ಸಮಾಜಜೀವಿಯಾಗಿ ನಾವು ಅನುಸರಿಸಬೇಕಾದ ಐದು ನೀತಿ ಸಂಹಿತೆಗಳೆಂದರೆ: ೧) ಅಹಿಂಸಾ, ೨) ಸತ್ಯ, ೩) ಅಸ್ತೇಯ, ೪) ಬ್ರಹ್ಮಚರ್ಯ ಮತ್ತು ೫) ಅಪರಿಗ್ರಹ.</span><br />
<span style="font-size: large;">೧) ಅಹಿಂಸ: ಇನ್ನೊಬ್ಬರಿಗೆ ನೋವುಂಟುಮಾಡದಂತೆ ಬದುಕುವುದು.</span><br />
<span style="font-size: large;">೨) ಸತ್ಯ : ಸ್ವಾರ್ಥಕ್ಕೋಸ್ಕರ ಇನ್ನೊಬ್ಬರಿಗೆ ಸುಳ್ಳು ಹೇಳದೇ, ಪ್ರಾಮಾಣಿಕನಾಗಿ ಬದುಕುವುದು. ಆದರೆ ಇನ್ನೊಬ್ಬರ ಮನ ನೋಯಿಸುವ ಸತ್ಯ ನುಡಿಯಬಾರದು</span><br />
<span style="font-size: large;">೩) ಅಸ್ತೇಯ : ಕಳ್ಳತನ ಮಾಡದೇ ಇರುವುದು ನಮ್ಮ ನೀತಿಯಾಗಿರಬೇಕು.</span><br />
<span style="font-size: large;">೪) ಬ್ರಹ್ಮಚರ್ಯ: ಅತಿ ಕಾಮುಕನಾಗದೇ ಬದುಕುವುದು. ಇಲ್ಲಿ ಬ್ರಹ್ಮಚರ್ಯ ಎಂದರೆ
ಮಧುವೆಯಾಗದೇ ಇರುವುದು ಎನ್ನುವ ಅರ್ಥವಲ್ಲ. ಸಂಸಾರಿಯಾಗಿದ್ದು ಕೂಡಾ ಬ್ರಹ್ಮಚರ್ಯ
ಪಾಲಿಸಬಹುದು. ಆದರೆ ಕಾಮುಕನಾಗಿರಬಾರದು. </span><br />
<span style="font-size: large;">೫) ಅಪರಿಗ್ರಹ : ಎಂದರೆ ಈ ಜಡ ಶರೀರಕ್ಕೆ ಬೇಕಾದ ಭೋಗವಸ್ತುಗಳನ್ನು ಬಯಸದಿರುವುದು.
ನಮಗೆ ಬೇಕಾದ್ದನ್ನು ಇನ್ನೊಬ್ಬರಲ್ಲಿ ಒತ್ತಾಯ ಪೂರ್ವಕವಾಗಿ ಬಯಸದೇ, ಇನ್ನೊಬ್ಬರು
ಕೊಟ್ಟಿದ್ದರಲ್ಲಿ ತೃಪ್ತಿ ಪಡುವುದು.</span><br />
<span style="font-size: large;">ಈ ರೀತಿ ಐದು ಯಮಗಳೆಂಬ ನೀತಿ ಸಂಹಿತೆಯನ್ನು ಸೃಷ್ಟಿಸಿದ ಭಗವಂತ ಯಮಃ </span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;">To be continued. ....</span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span><br />
<span style="font-size: large;"><br /></span>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com6tag:blogger.com,1999:blog-4277510396610639127.post-74262084005293065462011-03-05T11:37:00.003+05:302011-03-12T17:46:47.702+05:30Srimad Bhagavadgeeta - Chapter 6<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSu0jT383pXCsBs3EY4kBaCUqxKph-ylgnqwXdnkCtVkNIvFeF2JliHTIn92s6L2AUxcLlHCUd7sjjGS7sC-HWrbCHhyXGxZXxslpYFx2x8ng4A3FgDJJngAGQPIaHRJk2qoRXn-dUe4Ng/s1600/krishna_arjuna.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 320px; height: 224px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSu0jT383pXCsBs3EY4kBaCUqxKph-ylgnqwXdnkCtVkNIvFeF2JliHTIn92s6L2AUxcLlHCUd7sjjGS7sC-HWrbCHhyXGxZXxslpYFx2x8ng4A3FgDJJngAGQPIaHRJk2qoRXn-dUe4Ng/s320/krishna_arjuna.jpg" alt="" id="BLOGGER_PHOTO_ID_5583166041496667458" border="0" /></a><span style="font-weight: bold;font-size:180%;" >Srimad Bhagavadgeeta - Chapter 6<o:p></o:p></span><div class="MsoNormal" style="font-weight: bold;font-family:Verdana,sans-serif;"><span style="font-size:180%;"><o:p> </o:p></span></div><div style="font-weight: bold;font-family:Verdana,sans-serif;" ><span style="font-size:130%;"> </span></div><div face="Verdana,sans-serif"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><a href="http://madhwabrahmanas.blogspot.com/2009/05/sri-bhagavad-geeta-shlokas.html">CHAPTER #1</a></div><div style="font-family: Verdana,sans-serif;"><a href="http://madhwabrahmanas.blogspot.com/2009/10/srimad-bhagavadgeeta-chapter-2.html">CHAPTER #2</a> </div><div style="font-family: Verdana,sans-serif;"><a href="http://madhwabrahmanas.blogspot.com/2010/03/srimad-bhagavadgeeta-chapter-3.html">CHAPTER #3</a> </div><div style="font-family: Verdana,sans-serif;"><a href="http://madhwabrahmanas.blogspot.com/2010/09/srimad-bhagavadgeeta-chapter-4.html">CHAPTER #4</a> </div><div style="font-family: Verdana,sans-serif;"><a href="http://madhwabrahmanas.blogspot.com/2010/11/srimad-bhagavadgeeta-chapter-5.html">CHAPTER #5</a> </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><b><span style="font-size:large;"><br />Chapter 6 - Atma samyama yOga </span></b></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">In this chapter Lord Krishna reveals that, of all the yogis, the foremost yogi is the one who worships the Supreme Lord with faith, with mind and heart centered in Him. To achieve this, the mind is required to be restrained from the lead of the senses or of its own wishes. This is possible only by samyama or centering the mind in the Lord. </div><div style="font-family: Verdana,sans-serif;"></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"></div><div style="color: red; font-family: Verdana,sans-serif;">Source:</div><div style="color: red; font-family: Verdana,sans-serif;"><br /></div><div style="color: red; font-family: Verdana,sans-serif;">S. Subba Rau, "The Bhagavad-Gita, Translation and commentaries in English, according to Sri Madhwacharya's bhashyas" Minerva Press, Madras (1906) </div><div style="color: red; font-family: Verdana,sans-serif;"><br /></div><div style="color: red; font-family: Verdana,sans-serif;"><br /></div><div style="color: red; font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><b>6.1 </b></div><div style="font-family: Verdana,sans-serif;"></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">श्री भगवान् उवाच :-</div><div style="font-family: Verdana,sans-serif;">अनाश्रितः कर्मफलं कार्यं कर्म करॊति यः ।</div><div style="font-family: Verdana,sans-serif;">सः संन्यासी च यॊगी च न निरग्निः न च अक्रियः ॥ ६.१ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-</div><div style="font-family: Verdana,sans-serif;">ಅನಾಶ್ರಿತಃ ಕರ್ಮಫಲಂ ಕಾರ್ಯಂ ಕರ್ಮ ಕರೋತಿ ಯಃ |</div><div style="font-family: Verdana,sans-serif;">ಸಃ ಸಂನ್ಯಾಸೀ ಚ ಯೋಗೀ ಚ ನ ನಿರಗ್ನಿಃ ನ ಚ ಅಕ್ರಿಯಃ || ೬.೧ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">shree bhagavAn uvAcha :-</div><div style="font-family: Verdana,sans-serif;">anAshritaH karmaphalaM kAryaM karma karOti yaH |</div><div style="font-family: Verdana,sans-serif;">saH saMnyAsI cha yOgI cha na niragniH na cha akriyaH || 6.1 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He is both yogin and sanyasin who not resorting to the fruit of action does what should be done, but not he who is without fire and without action</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">"not resorting to the fruit of action" = not actuated by the consequences of action</div><div style="font-family: Verdana,sans-serif;">"what should be done" = duties which devolve upon one by virtue of his birth and ashrama</div><div style="font-family: Verdana,sans-serif;">"not he who is without fire and without action" = the person who gives up the sacred fires and duties connected with them cannot be called either sanyasi or yogi </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.2 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यं संन्यासम् इति प्राहुः यॊगं तं विद्धि पाण्डव ।</div><div style="font-family: Verdana,sans-serif;">न हि असंन्यस्त सन्कल्पः यॊगी भवति कश्चन ॥ ६.२ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯಂ ಸಂನ್ಯಾಸಮ್ ಇತಿ ಪ್ರಾಹುಃ ಯೋಗಂ ತಂ ವಿದ್ಧಿ ಪಾಂಡವ |</div><div style="font-family: Verdana,sans-serif;">ನ ಹಿ ಅಸಂನ್ಯಸ್ತ ಸಂಕಲ್ಪಃ ಯೋಗೀ ಭವತಿ ಕಶ್ಚನ || ೬.೨ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yaM saMnyAsam iti prAhuH yOgaM taM viddhi pANDava |</div><div style="font-family: Verdana,sans-serif;">na hi asaMnyasta sankalpaH yOgee bhavati kashchana || 6.2 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">What they call as Sanyasa know that to be Yoga, O Pandava; because one who has not eschewed wishes cannot become a Yogi. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.3 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">आरुरुक्षॊः मुनॆः यॊगं कर्म कारणम् उच्यतॆ ।</div><div style="font-family: Verdana,sans-serif;">यॊग आरूढस्य तस्य एव शमः कारणम् उच्यतॆ ॥ ६.३ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಆರುರುಕ್ಷೋಃ ಮುನೇಃ ಯೋಗಂ ಕರ್ಮ ಕಾರಣಮ್ ಉಚ್ಯತೇ |</div><div style="font-family: Verdana,sans-serif;">ಯೋಗ ಆರೂಢಸ್ಯ ತಸ್ಯ ಏವ ಶಮಃ ಕಾರಣಮ್ ಉಚ್ಯತೇ || ೬.೩ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ArurukShOH munEH yOgaM karma kAraNam uchyatE |</div><div style="font-family: Verdana,sans-serif;">yOga ArUDhasya tasya eva shamaH kAraNam uchyatE || 6.3 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">In the case of the sage who seeks to accomplish the means of wisdom to the fullest extent, performance of duties is said to be the means; and in the case of the same sage when he has wholly accomplished the means of wisdom, concentration (contemplating and worshipping the Lord alone, and engaging in no other activity) is said to be the means. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.4 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यदा हि न इन्द्रिय-अर्थॆषु न कर्मसु अनुषज्जतॆ ।</div><div style="font-family: Verdana,sans-serif;">सर्व-संकल्प-संन्यासी यॊग आरूढः तदा उच्यतॆ ॥ ६.४ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯದಾ ಹಿ ನ ಇಂದ್ರಿಯ-ಅರ್ಥೇಷು ನ ಕರ್ಮಸು ಅನುಷಜ್ಜತೇ |</div><div style="font-family: Verdana,sans-serif;">ಸರ್ವ-ಸಂಕಲ್ಪ-ಸಂನ್ಯಾಸೀ ಯೋಗ ಆರೂಢಃ ತದಾ ಉಚ್ಯತೇ || ೬.೪ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yadA hi na indriya-arthEShu na karmasu anuShajjatE |</div><div style="font-family: Verdana,sans-serif;">sarva-saMkalpa-saMnyAsee yOga ArUDhaH tadA uchyatE || 6.4 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Just when he feels no attachment either for the objects of senses or for actions, and completely renounces all wish and thought, then he is called the one who has ascended yoga.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">To rise to the knowledge that thought, wish, etc are under the control of the Lord, and thereby to be free from attachment to actions, and to refrain without effort from the objects of the senses are the characteristics of the man who has ascended yoga. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.5 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">उद्धरॆत् आत्मना आत्मानं न आत्मानम् अवसादयॆत् ।</div><div style="font-family: Verdana,sans-serif;">आत्म एव हि आत्मनः बंधुः आत्म एव रिपुः आत्मनः ॥ ६.५ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಉದ್ಧರೇತ್ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ನ ಆತ್ಮಾನಮ್ ಅವಸಾದಯೇತ್ |</div><div style="font-family: Verdana,sans-serif;">ಆತ್ಮ ಏವ ಹಿ ಆತ್ಮನಃ ಬಂಧುಃ ಆತ್ಮ ಏವ ರಿಪುಃ ಆತ್ಮನಃ || ೬.೫ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">uddharEt AtmanA AtmAnaM na AtmAnam avasAdayEt |</div><div style="font-family: Verdana,sans-serif;">Atma eva hi AtmanaH baMdhuH Atma eva ripuH AtmanaH || 6.5 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">By means of the mind, one should lift up the soul, but should not ruin the soul; because mind alone is the friend of the soul, mind alone is the enemy of the soul. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.6 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">बंधुः आत्मा आत्मनः तस्य यॆन आत्म एव आत्मना जितः ।</div><div style="font-family: Verdana,sans-serif;">अनात्मनः तु शत्रुत्वॆ वर्तॆत आत्म एव शत्रुवत् ॥ ६.६ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಬಂಧುಃ ಆತ್ಮಾ ಆತ್ಮನಃ ತಸ್ಯ ಯೇನ ಆತ್ಮ ಏವ ಆತ್ಮನಾ ಜಿತಃ |</div><div style="font-family: Verdana,sans-serif;">ಅನಾತ್ಮನಃ ತು ಶತ್ರುತ್ವೇ ವರ್ತೇತ ಆತ್ಮ ಏವ ಶತ್ರುವತ್ || ೬.೬ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">baMdhuH AtmA AtmanaH tasya yEna Atma eva AtmanA jitaH |</div><div style="font-family: Verdana,sans-serif;">anAtmanaH tu shatrutvE vartEta Atma eva shatruvat || 6.6 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The mind is truly the friend of that soul by whom the mind is conquered; but in the case of him who has not subdued the mind, the same mind is like any other enemy on the side of the enemy.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The significance is, the yoga of meditation is to be practised after completely subduing the mind. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Another version of 5 & 6</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">By the grace of the Lord, one should lift up the soul, but ought not to ruin it; because Lord alone is the friend of the soul, Lord alone is the soul's enemy.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The Lord is truly the friend of that soul by whom by means of devotion the Lord is won; but surely the Lord alone is like the enemy on the side of the enemy to him who has not won the Lord by means of devotion. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.7 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">जित आत्मनः प्रशान्तस्य परमात्मा समाहितः ।</div><div style="font-family: Verdana,sans-serif;">शीतॊष्ण सुखदुःखॆषु तथा मान अपमानयॊः ॥ ६.७ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಜಿತ ಆತ್ಮನಃ ಪ್ರಶಾಂತಸ್ಯ ಪರಮಾತ್ಮಾ ಸಮಾಹಿತಃ |</div><div style="font-family: Verdana,sans-serif;">ಶೀತೋಷ್ಣ ಸುಖದುಃಖೇಷು ತಥಾ ಮಾನ ಅಪಮಾನಯೋಃ || ೬.೭ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">jita AtmanaH prashAntasya paramAtmA samAhitaH |</div><div style="font-family: Verdana,sans-serif;">sheetOShNa sukhaduHkhEShu tathA mAna apamAnayOH || 6.7 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">To him who has won over the mind and the Lord, and has become wholly tranquil, Paramatma is distinctly present, in cold or heat, pleasure or pain, honor or dishonor.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">become wholly tranquil = whose mind has come to such a state that without any effort on part of the self, it turns away from all the objects of senses. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.8 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ज्ञान विज्ञान तृप्त आत्मा कूटस्थः विजित इन्द्रियः ।</div><div style="font-family: Verdana,sans-serif;">युक्तः इति उच्यतॆ यॊगी समः लॊष्ट्र अश्म काञ्चनः ॥ ६.८ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಜ್ಞಾನ ವಿಜ್ಞಾನ ತೃಪ್ತ ಆತ್ಮಾ ಕೂಟಸ್ಥಃ ವಿಜಿತ ಇಂದ್ರಿಯಃ |</div><div style="font-family: Verdana,sans-serif;">ಯುಕ್ತಃ ಇತಿ ಉಚ್ಯತೇ ಯೋಗೀ ಸಮಃ ಲೋಷ್ಟ್ರ ಅಶ್ಮ ಕಾಂಚನಃ || ೬.೮ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">j~jAna vij~jAna tRupta AtmA kUTasthaH vijita indriyaH |</div><div style="font-family: Verdana,sans-serif;">yuktaH iti uchyatE yOgee samaH lOShTra ashma kA~jchanaH || 6.8 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Under cold or heat, pleasure or pain, honor or dishonor, he who is satisfied with the aid of knowledge and wisdom, who having subdued the senses, unperturbed like the sky, regarding equal a lump of earth, stone and gold, practises yoga, he is said to have attained the Yoga </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.9 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">सुहृत् मित्र अरि उदासीन मध्यस्थ द्वॆष्य बन्धुषुः ।</div><div style="font-family: Verdana,sans-serif;">साधुषु अपि च पापॆषु सम बुद्धिः विशिष्यतॆ ॥ ६.९ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಸುಹೃತ್ ಮಿತ್ರ ಅರಿ ಉದಾಸೀನ ಮಧ್ಯಸ್ಥ ದ್ವೇಷ್ಯ ಬಂಧುಷುಃ |</div><div style="font-family: Verdana,sans-serif;">ಸಾಧುಷು ಅಪಿ ಚ ಪಾಪೇಷು ಸಮ ಬುದ್ಧಿಃ ವಿಶಿಷ್ಯತೇ || ೬.೯ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">suhRut mitra ari udAseena madhyastha dvEShya bandhuShuH |</div><div style="font-family: Verdana,sans-serif;">sAdhuShu api cha pApEShu sama buddhiH vishiShyatE || 6.9 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He excels whose judgment is unbiased and even-minded with regard to the good-hearted, friend, foe, indifferent, middling, hated and related; even to the righteous and the wicked.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">In this verse, the Yogi is said to become a more meritorious and a better seer of truth when he sees the Lord - the One Lord in all - in friend or foe, indifferent or hostile, righteous or unrighteous, related or unrelated. It is implied that the Lord does not differ from His countless manifestations, wherever He may be perceived to be. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.10 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यॊगी युञ्जीत सततम् आत्मनं रहसि स्थितः ।</div><div style="font-family: Verdana,sans-serif;">एकाकी यतचित्त आत्मा निराशिः अपरिग्रहः ॥ ६.१० ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯೋಗೀ ಯುಂಜೀತ ಸತತಮ್ ಆತ್ಮನಂ ರಹಸಿ ಸ್ಥಿತಃ |</div><div style="font-family: Verdana,sans-serif;">ಏಕಾಕೀ ಯತಚಿತ್ತ ಆತ್ಮಾ ನಿರಾಶಿಃ ಅಪರಿಗ್ರಹಃ || ೬.೧೦ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yOgI yu~jjeeta satatam AtmanaM rahasi sthitaH |</div><div style="font-family: Verdana,sans-serif;">ekAkI yatachitta AtmA nirAshiH aparigrahaH || 6.10 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The yogin, betaking himself to a secluded place, remaining single, and having controlled the mind and body, eschewed desires, and refused the charity of others, should incessantly fix the mind (on the Lord) </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.11, 6.12 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">शुचौ दॆशॆ प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः ।</div><div style="font-family: Verdana,sans-serif;">न अति उछ्रितं न अति नीचं चैल अजिन कुश उत्तरम् ॥ ६.११ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">तत्र एकाग्रं मनः कृत्वा यतचित्त इन्द्रिय क्रियः ।</div><div style="font-family: Verdana,sans-serif;">उपविश्य आसनॆ युञ्ज्यात् यॊगम् आत्म विशुद्धयॆ ॥ ६.१२ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಶುಚೌ ದೇಶೇ ಪ್ರತಿಷ್ಠಾಪ್ಯ ಸ್ಥಿರಮ್ ಆಸನಮ್ ಆತ್ಮನಃ |</div><div style="font-family: Verdana,sans-serif;">ನ ಅತಿ ಉಛ್ರಿತಂ ನ ಅತಿ ನೀಚಂ ಚೈಲ ಅಜಿನ ಕುಶ ಉತ್ತರಮ್ || ೬.೧೧ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ತತ್ರ ಏಕಾಗ್ರಂ ಮನಃ ಕೃತ್ವಾ ಯತಚಿತ್ತ ಇಂದ್ರಿಯ ಕ್ರಿಯಃ |</div><div style="font-family: Verdana,sans-serif;">ಉಪವಿಶ್ಯ ಆಸನೇ ಯುಂಜ್ಯಾತ್ ಯೋಗಮ್ ಆತ್ಮ ವಿಶುದ್ಧಯೇ || ೬.೧೨ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">shuchau dEshE pratiShThApya sthiram Asanam AtmanaH |</div><div style="font-family: Verdana,sans-serif;">na ati uChritaM na ati neechaM chaila ajina kusha uttaram || 6.11 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">tatra ekAgraM manaH kRutvA yatachitta indriya kriyaH |</div><div style="font-family: Verdana,sans-serif;">upavishya AsanE yu~jjyAt yOgam Atma vishuddhayE || 6.12 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">In some hallowed spot (any place that can promote the serenity of the mind), having for himself adopted a firm seat which is neither too high nor too low, made of cloth, deer skin and darbha grass spread one over the other;</div><div style="font-family: Verdana,sans-serif;">On such a seat having sat down, and restrained the functions of mind and other organs, and devoted the mind to the Paramatman, one should practise yoga for the purification of the mind (for cleansing the mind of all passions so as to make it fit for intense devotion or for cleansing the self of all evils of samsAra. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.13, 6.14 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">समं काय शिरः ग्रीवं धारयन् अचलं स्थिरः ।</div><div style="font-family: Verdana,sans-serif;">सम्प्रॆक्ष्य नासिका अग्रं दिशः च अनवलॊकयन् ॥ ६.१३ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">प्रशान्त आत्मा विगतभिः ब्रह्मचारि व्रतॆ स्थितः ।</div><div style="font-family: Verdana,sans-serif;">मनः संयम्य मत् चित्तः युक्तः आसीत् मत्परः ॥ ६.१४ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಸಮಂ ಕಾಯ ಶಿರಃ ಗ್ರೀವಂ ಧಾರಯನ್ ಅಚಲಂ ಸ್ಥಿರಃ |</div><div style="font-family: Verdana,sans-serif;">ಸಂಪ್ರೇಕ್ಷ್ಯ ನಾಸಿಕಾ ಅಗ್ರಂ ದಿಶಃ ಚ ಅನವಲೋಕಯನ್ || ೬.೧೩ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಪ್ರಶಾಂತ ಆತ್ಮಾ ವಿಗತಭಿಃ ಬ್ರಹ್ಮಚಾರಿ ವ್ರತೇ ಸ್ಥಿತಃ |</div><div style="font-family: Verdana,sans-serif;">ಮನಃ ಸಂಯಮ್ಯ ಮತ್ ಚಿತ್ತಃ ಯುಕ್ತಃ ಆಸೀತ ಮತ್ಪರಃ || ೬.೧೪ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">samaM kAya shiraH greevaM dhArayan achalaM sthiraH |</div><div style="font-family: Verdana,sans-serif;">samprEkShya nAsikA agraM dishaH cha anavalOkayan || 6.13 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">prashAnta AtmA vigatabhiH brahmachAri vratE sthitaH |</div><div style="font-family: Verdana,sans-serif;">manaH saMyamya mat chittaH yuktaH Aseeta matparaH || 6.14 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The posture for samAdhi meditation is explained further:</div><div style="font-family: Verdana,sans-serif;">Holding his body, head and neck all erect, motionless and firm (on his seat), closely looking at the tip of the nose, without turning the eyes to several other directions; </div><div style="font-family: Verdana,sans-serif;"><br />With the mind perfectly tranquil, without fear, being firm in the vow of brahmacharin, having restrained the mind, thinking of Myself (Lord Krishna), thinking that I am the supreme, he should remain meditating on Me. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><span style="color: rgb(255, 0, 0);">Q: "closely looking at the tip of the nose"</span><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">how can we see the tip of nose ... lord krishna wants us to see the tip of nose by closeing our eyes?? or else how?</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">anybody plz give clarification on this..</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Thank you... </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div>A:<br /><div style="font-family: Verdana,sans-serif;">Well, to bring the mind to the present from its wanderings in past and future, this exercise is needed. Keep the eyes open and try to concentrate both the eyes on the tip of your nose simultaneously. Once you gain the concentration you can close the eyes. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Try it. It is possible It's better experienced than explained.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Hare Govinda </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.15 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">युञ्जन् एवं सदा आत्मानं यॊगी नियत मानसः ।</div><div style="font-family: Verdana,sans-serif;">शान्तिं निर्वाण परमां मत् संस्थाम् अधिगच्छति ॥ ६.१५ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯುಂಜನ್ ಏವಂ ಸದಾ ಆತ್ಮಾನಂ ಯೋಗೀ ನಿಯತ ಮಾನಸಃ |</div><div style="font-family: Verdana,sans-serif;">ಶಾಂತಿಂ ನಿರ್ವಾಣ ಪರಮಾಂ ಮತ್ ಸಂಸ್ಥಾಮ್ ಅಧಿಗಚ್ಛತಿ || ೬.೧೫ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yu~jjan evaM sadA AtmAnaM yOgI niyata mAnasaH |</div><div style="font-family: Verdana,sans-serif;">shAntiM nirvANa paramAM mat saMsthAm adhigacChati || 6.15 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Having always thus meditated on the Lord (devoted the mind to the Lord) the follower of Yoga with perfect control over mind attains the blessed state of being in Me, of which the last step is the falling off the body. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.16 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">न अति अश्नतः तु यॊगः अस्ति न च एकान्तम् अनश्नतः ।</div><div style="font-family: Verdana,sans-serif;">न च अति स्वप्न शीलस्य जाग्रतः न एव च अर्जुन ॥ ६.१६. ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ನ ಅತಿ ಅಶ್ನತಃ ತು ಯೋಗಃ ಅಸ್ತಿ ನ ಚ ಎಕಾಂತಮ್ ಅನಶ್ನತಃ |</div><div style="font-family: Verdana,sans-serif;">ನ ಚ ಅತಿ ಸ್ವಪ್ನ ಶೀಲಸ್ಯ ಜಾಗ್ರತಃ ನ ಏವ ಚ ಅರ್ಜುನ || ೬.೧೬. ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">na ati ashnataH tu yOgaH asti na cha ekAntam anashnataH |</div><div style="font-family: Verdana,sans-serif;">na cha ati swapna sheelasya jAgrataH na eva cha arjuna || 6.16. ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Given are the rules to be observed by the contemplatist (one who wants to do meditation) with regard to food, etc.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">However, there is no yoga possible for him who eats too much or abstains altogether from food, or who sleeps much, or who keeps long awake, O Arjuna. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.17 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">युक्त आहार विहारस्य युक्त चॆष्टस्य कर्मसु ।</div><div style="font-family: Verdana,sans-serif;">युक्त स्वप्न अवबॊधस्य यॊगः भवति दुःख हा ॥ ६.१७ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯುಕ್ತ ಆಹಾರ ವಿಹಾರಸ್ಯ ಯುಕ್ತ ಚೇಷ್ಟಸ್ಯ ಕರ್ಮಸು |</div><div style="font-family: Verdana,sans-serif;">ಯುಕ್ತ ಸ್ವಪ್ನ ಅವಬೋಧಸ್ಯ ಯೋಗಃ ಭವತಿ ದುಃಖ ಹಾ || ೬.೧೭ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yukta AhAra vihArasya yukta chEShTasya karmasu |</div><div style="font-family: Verdana,sans-serif;">yukta swapna avabOdhasya yOgaH bhavati duHkha hA || 6.17 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Of him whose food and exercise are of due measure, whose labor in matters of duty is regulated, whose sleep and wakefulness are also regulated, of him the yoga becomes capable of killing out misery. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.18 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यदा विनियतं चित्तम् आत्मनि एव अवतिष्ठतॆ ।</div><div style="font-family: Verdana,sans-serif;">निस्पृहः सर्व कामॆभ्यः युक्तः इति उच्यतॆ तदा ॥ ६.१८ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯದಾ ವಿನಿಯತಂ ಚಿತ್ತಮ್ ಆತ್ಮನಿ ಏವ ಅವತಿಷ್ಠತೇ |</div><div style="font-family: Verdana,sans-serif;">ನಿಸ್ಪೃಹಃ ಸರ್ವ ಕಾಮೇಭ್ಯಃ ಯುಕ್ತಃ ಇತಿ ಉಚ್ಯತೇ ತದಾ || ೬.೧೮ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yadA viniyataM chittam Atmani eva avatiShThatE |</div><div style="font-family: Verdana,sans-serif;">nispRuhaH sarva kAmEbhyaH yuktaH iti uchyatE tadA || 6.18 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">When the mind, completely restrained from other objects, stands in the Lord alone, and when he ceases to thirst after the desires, he is then said to be accomplished of Yoga </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.19 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यथा दीपः निवात स्थः न इंगतॆ स उपमा स्मृता ।</div><div style="font-family: Verdana,sans-serif;">यॊगिनः यत चित्तस्य युञ्जतः यॊगम् आत्मनः ॥ ६.१९ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯಥಾ ದೀಪಃ ನಿವಾತ ಸ್ಥಃ ನ ಇಂಗತೇ ಸ ಉಪಮಾ ಸ್ಮೃತಾ |</div><div style="font-family: Verdana,sans-serif;">ಯೋಗಿನಃ ಯತ ಚಿತ್ತಸ್ಯ ಯುಂಜತಃ ಯೋಗಮ್ ಆತ್ಮನಃ || ೬.೧೯ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yathA deepaH nivAta sthaH na iMgatE sa upamA smRutA |</div><div style="font-family: Verdana,sans-serif;">yOginaH yata chittasya yu~jjataH yOgam AtmanaH || 6.19 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Just as the light in a windless place does not waver - this is known to be a simile in the case of Yogi whose controlled mind unwaveringly engages in the contemplation of the Lord </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.20, 6.21, 6.22, 6.23 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यत्र उपरमतॆ चित्तं निरुद्धं यॊग सॆवया ।</div><div style="font-family: Verdana,sans-serif;">यत्र च एव आत्मना आत्मानं पश्यन् आत्मनि तुष्यति ॥ ६.२० ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">सुखम् आत्यन्तिकं यत् तत् बुद्धि ग्राह्यम् अतीन्द्रियम् ।</div><div style="font-family: Verdana,sans-serif;">वॆत्ति यत्र न च एव अयं स्थितः चलति तत्त्वतः ॥ ६.२१ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यं लब्ध्वा च अपरं लाभं मन्यतॆ न अधिकं ततः ।</div><div style="font-family: Verdana,sans-serif;">यस्मिन् स्थितः न दुःखॆन गुरुणा अपि विचाल्यतॆ ॥ ६.२२ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">तं विद्यात् दुःख संयॊग वियॊगं यॊग संज्ञितम् ।</div><div style="font-family: Verdana,sans-serif;">सः निश्चयॆन यः उक्तव्यः यॊगः अनिर्विण्णचॆतसः ॥ ६.२३ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯತ್ರ ಉಪರಮತೇ ಚಿತ್ತಂ ನಿರುದ್ಧಂ ಯೋಗ ಸೇವಯಾ |</div><div style="font-family: Verdana,sans-serif;">ಯತ್ರ ಚ ಏವ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ಪಶ್ಯನ್ ಆತ್ಮನಿ ತುಷ್ಯತಿ || ೬.೨೦ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಸುಖಮ್ ಆತ್ಯಂತಿಕಂ ಯತ್ ತತ್ ಬುದ್ಧಿ ಗ್ರಾಹ್ಯಮ್ ಅತೀಂದ್ರಿಯಮ್ |</div><div style="font-family: Verdana,sans-serif;">ವೇತ್ತಿ ಯತ್ರ ನ ಚ ಏವ ಅಯಂ ಸ್ಥಿತಃ ಚಲತಿ ತತ್ತ್ವತಃ || ೬.೨೧ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯಂ ಲಬ್ಧ್ವಾ ಚ ಅಪರಂ ಲಾಭಂ ಮನ್ಯತೇ ನ ಅಧಿಕಂ ತತಃ |</div><div style="font-family: Verdana,sans-serif;">ಯಸ್ಮಿನ್ ಸ್ಥಿತಃ ನ ದುಃಖೇನ ಗುರುಣಾ ಅಪಿ ವಿಚಾಲ್ಯತೇ || ೬.೨೨ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ತಂ ವಿದ್ಯಾತ್ ದುಃಖ ಸಂಯೋಗ ವಿಯೋಗಂ ಯೋಗ ಸಂಜ್ಞಿತಮ್ |</div><div style="font-family: Verdana,sans-serif;">ಸಃ ನಿಶ್ಚಯೇನ ಯಃ ಉಕ್ತವ್ಯಃ ಯೋಗಃ ಅನಿರ್ವಿಣ್ಣಚೇತಸಃ || ೬.೨೩ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yatra uparamatE chittaM niruddhaM yOga sEvayA |</div><div style="font-family: Verdana,sans-serif;">yatra cha eva AtmanA AtmAnaM pashyan Atmani tuShyati || 6.20 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">sukham AtyantikaM yat tat buddhi grAhyam ateendriyam |</div><div style="font-family: Verdana,sans-serif;">vEtti yatra na cha eva ayaM sthitaH chalati tattvataH || 6.21 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yaM labdhvA cha aparaM lAbhaM manyatE na adhikaM tataH |</div><div style="font-family: Verdana,sans-serif;">yasmin sthitaH na duHkhEna guruNA api vichAlyatE || 6.22 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">taM vidyAt duHkha saMyOga viyOgaM yOga saMj~jitam |</div><div style="font-family: Verdana,sans-serif;">saH nishchayEna yaH uktavyaH yOgaH anirviNNachEtasaH || 6.23 || </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">That state in which the mind, restrained by the practice of yoga withdraws itself from external activities, and in which the person sees the Lord through the mind and is satisfied within himself;</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">That state in which he finds that supreme happiness which is perceived in self experience, and is beyond the senses, and he does not stray from the truth;</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">That state having attained, which he does not regard any other gain to be superior to it, and being established in which he is not shaken by misery, however great it be;</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Know that state to be what is called Yoga, whence results redemption from coming into misery; such yoga is certainly to be practised by one seeking release, with a mind that has felt disgust for worldly objects. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.24, 6.25 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">संकल्प प्रभवान् कामान् त्यक्त्वा सर्वान् अशॆषतः ।</div><div style="font-family: Verdana,sans-serif;">मनसा एव इन्द्रिय ग्रामं विनियम्य समन्ततः ॥ ६.२४ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">शनैः शनैः उपरमॆत् बुद्ध्या धृतिगृहीतया ।</div><div style="font-family: Verdana,sans-serif;">आत्मसंस्थं मनः कृत्वा न किञ्चित् अपि चिन्तयॆत् ॥ ६.२५ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಸಂಕಲ್ಪ ಪ್ರಭವಾನ್ ಕಾಮಾನ್ ತ್ಯಕ್ತ್ವಾ ಸರ್ವಾನ್ ಅಶೇಷತಃ |</div><div style="font-family: Verdana,sans-serif;">ಮನಸಾ ಏವ ಇಂದ್ರಿಯ ಗ್ರಾಮಂ ವಿನಿಯಮ್ಯ ಸಮಂತತಃ || ೬.೨೪ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಶನೈಃ ಶನೈಃ ಉಪರಮೇತ್ ಬುದ್ಧ್ಯಾ ಧೃತಿಗೃಹೀತಯಾ |</div><div style="font-family: Verdana,sans-serif;">ಆತ್ಮಸಂಸ್ಥಂ ಮನಃ ಕೃತ್ವಾ ನ ಕಿಂಚಿತ್ ಅಪಿ ಚಿಂತಯೇತ್ || ೬.೨೫ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">saMkalpa prabhavAn kAmAn tyaktvA sarvAn ashEShataH |</div><div style="font-family: Verdana,sans-serif;">manasA eva indriya grAmaM viniyamya samantataH || 6.24 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">shanaiH shanaiH uparamEt buddhyA dhRutigRuheetayA |</div><div style="font-family: Verdana,sans-serif;">AtmasaMsthaM manaH kRutvA na ki~jchit api chintayEt || 6.25 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Having completely abandoned all the enjoyments that have their origin in sankalpa (mental resolution), and by the mind alone having restrained the group of senses on all sides;</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He should slowly step by step withdraw the mind from the objects of senses by means of buddhi full of steadfastness; he should make the mind rest in the Lord and should not think of anything else. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.26 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यतः यतः निश्चलति मनः चञ्चलम् अस्थिरम् ।</div><div style="font-family: Verdana,sans-serif;">ततः ततः नियम्य एतत् आत्मनि एव वशं नयॆत् ॥ ६.२६ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯತಃ ಯತಃ ನಿಶ್ಚಲತಿ ಮನಃ ಚಂಚಲಮ್ ಅಸ್ಥಿರಮ್ |</div><div style="font-family: Verdana,sans-serif;">ತತಃ ತತಃ ನಿಯಮ್ಯ ಏತತ್ ಆತ್ಮನಿ ಏವ ವಶಂ ನಯೇತ್ || ೬.೨೬ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yataH yataH nishchalati manaH cha~jchalam asthiram |</div><div style="font-family: Verdana,sans-serif;">tataH tataH niyamya etat Atmani eva vashaM nayEt || 6.26 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Wherever the fickle mind wanders without being steady, from every such object, one should restrain the mind and bring it under the control of Atman alone. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.27 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">प्रशान्त मनसं हि एन यॊगिनं सुखम् उत्तमम् ।</div><div style="font-family: Verdana,sans-serif;">उपैति शान्त रजसं ब्रह्म भूतम् अकल्मषम् ॥ ६.२७ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಪ್ರಶಾಂತ ಮನಸಂ ಹಿ ಏನ ಯೋಗಿನಂ ಸುಖಮ್ ಉತ್ತಮಮ್ |</div><div style="font-family: Verdana,sans-serif;">ಉಪೈತಿ ಶಾಂತ ರಜಸಂ ಬ್ರಹ್ಮ ಭೂತಮ್ ಅಕಲ್ಮಷಮ್ || ೬.೨೭ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">prashAnta manasaM hi ena yOginaM sukham uttamam |</div><div style="font-family: Verdana,sans-serif;">upaiti shAnta rajasaM brahma bhUtam akalmaSham || 6.27 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The Supreme Bliss verily comes to this Yogi who is of perfectly tranquil mind, in whom Rajas is calmed down, who firmly stands in the Brahman and is free from all evils.</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Rajas is one of the primary principles of matter and is the cause of anger and other passions, and the evils arising from these. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.28 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">युञ्जन् एवं सदा आत्मानं यॊगी विगत कल्मषः ।</div><div style="font-family: Verdana,sans-serif;">सुखॆन ब्रह्म संस्पर्शम् अत्यन्तं सुखम् अश्नुतॆ ॥ ६.२८ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯುಂಜನ್ ಏವಂ ಸದಾ ಆತ್ಮಾನಂ ಯೋಗೀ ವಿಗತ ಕಲ್ಮಷಃ |</div><div style="font-family: Verdana,sans-serif;">ಸುಖೇನ ಬ್ರಹ್ಮ ಸಂಸ್ಪರ್ಶಮ್ ಅತ್ಯಂತಂ ಸುಖಮ್ ಅಶ್ನುತೇ || ೬.೨೮ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yu~jjan evaM sadA AtmAnaM yOgI vigata kalmaShaH |</div><div style="font-family: Verdana,sans-serif;">sukhEna brahma saMsparsham atyantaM sukham ashnutE || 6.28 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The yogi who becomes free from evil by thus contemplating the Atman, always attains the final state of blessedness of being in contact with Brahman, with ease </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.29 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">सर्वभूतस्थम् आत्मानं सर्वभूतानि च आत्मनि ।</div><div style="font-family: Verdana,sans-serif;">ईक्षतॆ यॊग-युक्त-आत्मा सर्वत्र समदर्शनः ॥ ६.२९ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಸರ್ವಭೂತಸ್ಥಮ್ ಆತ್ಮಾನಂ ಸರ್ವಭೂತಾನಿ ಚ ಆತ್ಮನಿ |</div><div style="font-family: Verdana,sans-serif;">ಈಕ್ಷತೇ ಯೋಗ-ಯುಕ್ತ-ಆತ್ಮಾ ಸರ್ವತ್ರ ಸಮದರ್ಶನಃ || ೬.೨೯ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">sarvabhUtastham AtmAnaM sarvabhUtAni cha Atmani |</div><div style="font-family: Verdana,sans-serif;">IkShatE yOga-yukta-AtmA sarvatra samadarshanaH || 6.29 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He whose mind is given to contemplation and who perceives that the Lord who is present in everything from Brahma to a piece of straw is of equal glories and powers, sees the Lord abiding in all beings and all beings abiding in the Lord </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.30 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यः मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।</div><div style="font-family: Verdana,sans-serif;">तस्य अहं न प्रणश्यामि सः च मॆ न प्रणश्यति ॥ ६.३० ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯಃ ಮಾಂ ಪಶ್ಯತಿ ಸರ್ವತ್ರ ಸರ್ವಂ ಚ ಮಯಿ ಪಶ್ಯತಿ |</div><div style="font-family: Verdana,sans-serif;">ತಸ್ಯ ಅಹಂ ನ ಪ್ರಣಶ್ಯಾಮಿ ಸಃ ಚ ಮೇ ನ ಪ್ರಣಶ್ಯತಿ || ೬.೩೦ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yaH mAM pashyati sarvatra sarvaM cha mayi pashyati |</div><div style="font-family: Verdana,sans-serif;">tasya ahaM na praNashyAmi saH cha mE na praNashyati || 6.30 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He who sees Me everywhere and sees everything in Me, to him I am not lost (I always remain his protector) , nor is he lost to Me (he always remain My bhakta) . I do not disappear from his view, nor does he disappear from Mine. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.31 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">सर्व-भूत-स्थितं यः मां भजति एकत्वम् आस्थितः ।</div><div style="font-family: Verdana,sans-serif;">सर्वथा वर्तमानः अपि सः यॊगी मयि वर्ततॆ ॥ ६.३१ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಸರ್ವ-ಭೂತ-ಸ್ಥಿತಂ ಯಃ ಮಾಂ ಭಜತಿ ಏಕತ್ವಮ್ ಆಸ್ಥಿತಃ |</div><div style="font-family: Verdana,sans-serif;">ಸರ್ವಥಾ ವರ್ತಮಾನಃ ಅಪಿ ಸಃ ಯೋಗೀ ಮಯಿ ವರ್ತತೇ || ೬.೩೧ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">sarva-bhUta-sthitaM yaH mAM bhajati ekatvam AsthitaH |</div><div style="font-family: Verdana,sans-serif;">sarvathA vartamAnaH api saH yOgI mayi vartatE || 6.31 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He who being persuaded that the Supreme Lord is one everywhere, worships Me present in all beings, he the yogi in whatever way he may be (whether he treads the path of virtue or neglects it), he is still in Me. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.32 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">आत्म औपम्यॆन सर्वत्र समं पश्यति यः अर्जुन ।</div><div style="font-family: Verdana,sans-serif;">सुखं वा यदि वा दुःखं सः यॊगी परमः मतः ॥ ६.३२ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಆತ್ಮ ಔಪಮ್ಯೇನ ಸರ್ವತ್ರ ಸಮಂ ಪಶ್ಯತಿ ಯಃ ಅರ್ಜುನ |</div><div style="font-family: Verdana,sans-serif;">ಸುಖಂ ವಾ ಯದಿ ವಾ ದುಃಖಂ ಸಃ ಯೋಗೀ ಪರಮಃ ಮತಃ || ೬.೩೨ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Atma aupamyEna sarvatra samaM pashyati yaH arjuna |</div><div style="font-family: Verdana,sans-serif;">sukhaM vA yadi vA duHkhaM saH yOgI paramaH mataH || 6.32 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He who sees that whatever is pleasurable or painful to himself is equally such to everyone attached to the Lord, and wishes to see all the beings happy, O Arjuna, that yogi is considered the most exalted. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.33 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">अर्जुन उवाच :-</div><div style="font-family: Verdana,sans-serif;">यः यं यॊगः त्वया प्रॊक्तः साम्यॆन मधुसूदन ।</div><div style="font-family: Verdana,sans-serif;">एतस्य अहं न पश्यामि चञ्चलत्वात् स्थितिं स्थितराम् ॥ ६.३३ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಅರ್ಜುನ ಉವಾಚ :-</div><div style="font-family: Verdana,sans-serif;">ಯಃ ಯಂ ಯೋಗಃ ತ್ವಯಾ ಪ್ರೋಕ್ತಃ ಸಾಮ್ಯೇನ ಮಧುಸೂದನ |</div><div style="font-family: Verdana,sans-serif;">ಏತಸ್ಯ ಅಹಂ ನ ಪಶ್ಯಾಮಿ ಚಂಚಲತ್ವಾತ್ ಸ್ಥಿತಿಂ ಸ್ಥಿತರಾಮ್ || ೬.೩೩ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">arjuna uvAcha :-</div><div style="font-family: Verdana,sans-serif;">yaH yaM yOgaH tvayA prOktaH sAmyEna madhusUdana |</div><div style="font-family: Verdana,sans-serif;">etasya ahaM na pashyAmi ca~jchalatvAt sthitiM sthitarAm || 6.33 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Arjuna said: This yoga with this notion of equality which has been described by Thee, O Madhusudana, of this I cannot see permanency, it being changeable (restless). </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.34 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">चञ्चलं हि मनः कृष्ण प्रमाथि बलवत् दृढम् ।</div><div style="font-family: Verdana,sans-serif;">तस्य अहं निग्रहं मन्यॆ वायॊः इव सुदुष्करम् ॥ ६.३४ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಚಂಚಲಂ ಹಿ ಮನಃ ಕೃಷ್ಣ ಪ್ರಮಾಥಿ ಬಲವತ್ ದೃಢಮ್ |</div><div style="font-family: Verdana,sans-serif;">ತಸ್ಯ ಅಹಂ ನಿಗ್ರಹಂ ಮನ್ಯೇ ವಾಯೋಃ ಇವ ಸುದುಷ್ಕರಮ್ || ೬.೩೪ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">cha~jchalaM hi manaH kRuShNa pramAthi balavat dRuDham |</div><div style="font-family: Verdana,sans-serif;">tasya ahaM nigrahaM manyE vAyOH iva suduShkaram || 6.34 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">O Krishna, restless indeed is the mind, it is rebellious, strong and unshaken; I think to control it is as difficult as to control wind. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.35 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">श्री भगवान् उवाच :-</div><div style="font-family: Verdana,sans-serif;">असंशयं महाबाहॊ मनः दुर्निग्रहं चलम् ।</div><div style="font-family: Verdana,sans-serif;">अभ्यासॆन तु कौन्तॆय वैराग्यॆण च गृह्यतॆ ॥ ६.३५ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-</div><div style="font-family: Verdana,sans-serif;">ಅಸಂಶಯಂ ಮಹಾಬಾಹೋ ಮನಃ ದುರ್ನಿಗ್ರಹಂ ಚಲಮ್ |</div><div style="font-family: Verdana,sans-serif;">ಅಭ್ಯಾಸೇನ ತು ಕೌಂತೇಯ ವೈರಾಗ್ಯೇಣ ಚ ಗೃಹ್ಯತೇ || ೬.೩೫ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">shree bhagavAn uvAcha :-</div><div style="font-family: Verdana,sans-serif;">asaMshayaM mahAbAhO manaH durnigrahaM chalam |</div><div style="font-family: Verdana,sans-serif;">abhyAsEna tu kauntEya vairAgyENa cha gRuhyatE || 6.35 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">The Lord said: Doubtless, O the mighty-armed, the mind is fickle and very difficult to restrain; but, O Kaunteya, it is restrained by the force of habit and by eschewing passions or attachments. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.36 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">असंयत आत्मना यॊगः दुष्प्राप इति मॆ मतिः ।</div><div style="font-family: Verdana,sans-serif;">वश्य आत्मना तु यतता शक्यः अवाप्तुम् उपायतः ॥ ६.३६ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಅಸಂಯತ ಆತ್ಮನಾ ಯೋಗಃ ದುಷ್ಪ್ರಾಪ ಇತಿ ಮೇ ಮತಿಃ |</div><div style="font-family: Verdana,sans-serif;">ವಶ್ಯ ಆತ್ಮನಾ ತು ಯತತಾ ಶಕ್ಯಃ ಅವಾಪ್ತುಮ್ ಉಪಾಯತಃ || ೬.೩೬ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">asaMyata AtmanA yOgaH duShprApa iti mE matiH |</div><div style="font-family: Verdana,sans-serif;">vashya AtmanA tu yatatA shakyaH avAptum upAyataH || 6.36 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">That the Yoga is very difficult to be accomplished by him who has not restrained the mind, is My conclusion; but it is possible to accomplish for him who, with the restraint of the mind, endeavors by this means </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.37 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">अर्जुन उवाच :-</div><div style="font-family: Verdana,sans-serif;">अयतिः श्रद्धया उपॆतः यॊगात् चलितमानसः ।</div><div style="font-family: Verdana,sans-serif;">अप्राप्य यॊगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६.३७ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಅರ್ಜುನ ಉವಾಚ :-</div><div style="font-family: Verdana,sans-serif;">ಅಯತಿಃ ಶ್ರದ್ಧಯಾ ಉಪೇತಃ ಯೋಗಾತ್ ಚಲಿತಮಾನಸಃ |</div><div style="font-family: Verdana,sans-serif;">ಅಪ್ರಾಪ್ಯ ಯೋಗಸಂಸಿದ್ಧಿಂ ಕಾಂ ಗತಿಂ ಕೃಷ್ಣ ಗಚ್ಛತಿ || ೬.೩೭ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">arjuna uvAcha :-</div><div style="font-family: Verdana,sans-serif;">ayatiH shraddhayA upEtaH yOgAt chalitamAnasaH |</div><div style="font-family: Verdana,sans-serif;">aprApya yOgasaMsiddhiM kAM gatiM kRuShNa gacChati || 6.37 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Arjuna said: He who does not exert himself , but has the faith in God, and who the mind having been disturbed from Yoga, fails to attain the perfect Yoga (i.e., the power to contemplate the Lord undisturbed by anything), what way does he go, O Krishna? </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.38 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">कच्चित् न उभय विभ्रष्टः छिन्न अभ्रम् इव नश्यति ।</div><div style="font-family: Verdana,sans-serif;">अप्रतिष्ठः महाबाहॊ विमूढः ब्रह्मणः पथि ॥ ६.३८ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಕಚ್ಚಿತ್ ನ ಉಭಯ ವಿಭ್ರಷ್ಟಃ ಛಿನ್ನ ಅಭ್ರಮ್ ಇವ ನಶ್ಯತಿ |</div><div style="font-family: Verdana,sans-serif;">ಅಪ್ರತಿಷ್ಠಃ ಮಹಾಬಾಹೋ ವಿಮೂಢಃ ಬ್ರಹ್ಮಣಃ ಪಥಿ || ೬.೩೮ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">kacchit na ubhaya vibhraShTaH Chinna abhram iva nashyati |</div><div style="font-family: Verdana,sans-serif;">apratiShThaH mahAbAhO vimUDhaH brahmaNaH pathi || 6.38 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Losing both (swarga & moksha, here & hereafter), with nothing to stand upon, ignorant of the path leading to the Brahman - like a cloud slit by the wind - does he go to destruction, or does he not, O Mighty-armed? </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.39 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">एतन्मॆ संशयं कृष्ण छॆत्तुम् अर्हसि अशॆषतः ।</div><div style="font-family: Verdana,sans-serif;">त्वत् अन्यः संशयस्य अस्य छॆत्ता न हि उपपद्यतॆ ॥ ६.३९ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಏತನ್ಮೇ ಸಂಶಯಂ ಕೃಷ್ಣ ಛೇತ್ತುಮ್ ಅರ್ಹಸಿ ಅಶೇಷತಃ |</div><div style="font-family: Verdana,sans-serif;">ತ್ವತ್ ಅನ್ಯಃ ಸಂಶಯಸ್ಯ ಅಸ್ಯ ಛೇತ್ತಾ ನ ಹಿ ಉಪಪದ್ಯತೇ || ೬.೩೯ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">etanmE saMshayaM kRuShNa ChEttum arhasi ashEShataH |</div><div style="font-family: Verdana,sans-serif;">tvat anyaH saMshayasya asya ChEttA na hi upapadyatE || 6.39 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">O Krishna, I am requesting You to completely dispel this doubt of mine; for there is none else other than Yourself who can dispel this doubt. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.40 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">श्री भगवान् उवाच :-</div><div style="font-family: Verdana,sans-serif;">पार्थ नैव इह न अमुत्र विनाशः तस्य विद्यतॆ ।</div><div style="font-family: Verdana,sans-serif;">न हि कल्याण कृत् कश्चित् दुर्गतिं तात गच्छति ॥ ६.४० ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-</div><div style="font-family: Verdana,sans-serif;">ಪಾರ್ಥ ನೈವ ಇಹ ನ ಅಮುತ್ರ ವಿನಾಶಃ ತಸ್ಯ ವಿದ್ಯತೇ |</div><div style="font-family: Verdana,sans-serif;">ನ ಹಿ ಕಲ್ಯಾಣ ಕೃತ್ ಕಶ್ಚಿತ್ ದುರ್ಗತಿಂ ತಾತ ಗಚ್ಛತಿ || ೬.೪೦ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">shree bhagavAn uvAcha :-</div><div style="font-family: Verdana,sans-serif;">pArtha naiva iha na amutra vinAshaH tasya vidyatE |</div><div style="font-family: Verdana,sans-serif;">na hi kalyANa kRut kashchit durgatiM tAta gacChati || 6.40 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Sri Krishna said: O Partha, neither here (to be born as lower creatures), nor there (to be damned in hell), does he come to destruction; O beloved, one who practises meditation and other pious duties with faith, will never tread the path of woe. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.41 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">प्राप्य पुण्यकृतां लॊकान् उषित्वा शाश्वतीः समाः ।</div><div style="font-family: Verdana,sans-serif;">शुचीनां श्रीमतां गॆहॆ यॊगभ्रष्टः अभिजायतॆ ॥ ६.४१ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಪ್ರಾಪ್ಯ ಪುಣ್ಯಕೃತಾಂ ಲೋಕಾನ್ ಉಷಿತ್ವಾ ಶಾಶ್ವತೀಃ ಸಮಾಃ |</div><div style="font-family: Verdana,sans-serif;">ಶುಚೀನಾಂ ಶ್ರೀಮತಾಂ ಗೇಹೇ ಯೋಗಭ್ರಷ್ಟಃ ಅಭಿಜಾಯತೇ || ೬.೪೧ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">prApya puNyakRutAM lOkAn uShitvA shAshvateeH samAH |</div><div style="font-family: Verdana,sans-serif;">shucheenAM shreematAM gEhE yOgabhraShTaH abhijAyatE || 6.41 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">He who has fallen from Yoga, attains to the worlds of righteousness, and having for long years dwelt therein, is again born in the house of pious and wealthy </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.42 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">अथवा यॊगिनाम् एव कुलॆ भवति धीमताम् ।</div><div style="font-family: Verdana,sans-serif;">एतद्धि दुर्लभतरं लॊकॆ जन्म यत् ईदृशम् ॥ ६.४२ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಅಥವಾ ಯೋಗಿನಾಮ್ ಏವ ಕುಲೇ ಭವತಿ ಧೀಮತಾಮ್ |</div><div style="font-family: Verdana,sans-serif;">ಏತದ್ಧಿ ದುರ್ಲಭತರಂ ಲೋಕೇ ಜನ್ಮ ಯತ್ ಈದೃಶಮ್ || ೬.೪೨ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">athavA yOginAm eva kulE bhavati dheematAm |</div><div style="font-family: Verdana,sans-serif;">etaddhi durlabhataraM lOkE janma yat IdRusham || 6.42 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Or he is born only in the family of the wise yogi; indeed the birth of this description is very rare to obtain in the world </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.43 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">तत्र तं बुद्धिसंयॊगं लभतॆ पौर्वदॆहिकम् ।</div><div style="font-family: Verdana,sans-serif;">यततॆ च ततः भूयः संसिद्धौ कुरुनन्दन ॥ ६.४३ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ತತ್ರ ತಂ ಬುದ್ಧಿಸಂಯೋಗಂ ಲಭತೇ ಪೌರ್ವದೇಹಿಕಮ್ |</div><div style="font-family: Verdana,sans-serif;">ಯತತೇ ಚ ತತಃ ಭೂಯಃ ಸಂಸಿದ್ಧೌ ಕುರುನಂದನ || ೬.೪೩ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">tatra taM buddhisaMyOgaM labhatE paurvadEhikam |</div><div style="font-family: Verdana,sans-serif;">yatatE cha tataH bhUyaH saMsiddhau kurunandana || 6.43 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Then he obtains that mental relation (contemplation of the Lord) which he had formed in the previous life ; and now he endeavors for still further accomplishment , O the delight of Kurus </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.44 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">पूर्व अभ्यासॆन तॆन एव ह्रियतॆ हि अवशः अपि सः ।</div><div style="font-family: Verdana,sans-serif;">जिज्ञासुः अपि यॊगस्य शब्दब्रह्म अतिवर्ततॆ ॥ ६.४४ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಪೂರ್ವ ಅಭ್ಯಾಸೇನ ತೇನ ಏವ ಹ್ರಿಯತೇ ಹಿ ಅವಶಃ ಅಪಿ ಸಃ |</div><div style="font-family: Verdana,sans-serif;">ಜಿಜ್ಞಾಸುಃ ಅಪಿ ಯೋಗಸ್ಯ ಶಬ್ದಬ್ರಹ್ಮ ಅತಿವರ್ತತೇ || ೬.೪೪ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">pUrva abhyAsEna tEna eva hriyatE hi avashaH api saH |</div><div style="font-family: Verdana,sans-serif;">jij~jAsuH api yOgasya shabdabrahma ativartatE || 6.44 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">By the same practice of the former life, though not intentionally, he is indeed drawn towards it; he may be merely seeking to know about this Yoga, even then he passes beyond shabda brahma (attains mukti) </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.45 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">प्रयत्नात् यतमानः अस्तु यॊगी संशुद्ध किल्बिषः ।</div><div style="font-family: Verdana,sans-serif;">अनॆक जन्म संसिद्धः ततः याति परां गतिम् ॥ ६.४५ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಪ್ರಯತ್ನಾತ್ ಯತಮಾನಃ ಅಸ್ತು ಯೋಗೀ ಸಂಶುದ್ಧ ಕಿಲ್ಬಿಷಃ |</div><div style="font-family: Verdana,sans-serif;">ಅನೇಕ ಜನ್ಮ ಸಂಸಿದ್ಧಃ ತತಃ ಯಾತಿ ಪರಾಂ ಗತಿಮ್ || ೬.೪೫ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">prayatnAt yatamAnaH astu yOgI saMshuddha kilbiShaH |</div><div style="font-family: Verdana,sans-serif;">anEka janma saMsiddhaH tataH yAti parAM gatim || 6.45 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">If the mere desire to know the Yoga leads to Mukti, then it would mean that the practice of Yoga is unnecessary. So the Lord points out that Mukti cannot result from that alone, but that in many a life it has to be practised. </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">But endeavoring with great effort (making endeavors when he has known what Yoga is) he becomes the Yogi destitute of all evil and becomes accomplished through many lives; thereupon he reaches the highest goal </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.46 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">तपस्विभ्यः अधिकः यॊगी ज्ञानिभ्यः अपि मतः अधिकः ।</div><div style="font-family: Verdana,sans-serif;">कर्मिभ्यः च अधिकः यॊगी तस्मात् यॊगी भव अर्जुन ॥ ६.४६ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ತಪಸ್ವಿಭ್ಯಃ ಅಧಿಕಃ ಯೋಗೀ ಜ್ಞಾನಿಭ್ಯಃ ಅಪಿ ಮತಃ ಅಧಿಕಃ |</div><div style="font-family: Verdana,sans-serif;">ಕರ್ಮಿಭ್ಯಃ ಚ ಅಧಿಕಃ ಯೋಗೀ ತಸ್ಮಾತ್ ಯೋಗೀ ಭವ ಅರ್ಜುನ || ೬.೪೬ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">tapasvibhyaH adhikaH yOgI j~jAnibhyaH api mataH adhikaH |</div><div style="font-family: Verdana,sans-serif;">karmibhyaH cha adhikaH yOgI tasmAt yOgI bhava arjuna || 6.46 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">A Yogi is superior to those who [blindly] practise austerities; he is definitely superior to even the learned; a Yogi is superior even to those who perform karma (duties), therefore be thou a Yogi, O Arjuna </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; font-weight: bold;">6.47 </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">यॊगिनाम् अपि सर्वॆषां मत् गतॆन अन्तरात्मना ।</div><div style="font-family: Verdana,sans-serif;">श्रद्धावान् भजतॆ यः मां सः मॆ युक्ततमः मतः ॥ ६.४७ ॥</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">ಯೋಗಿನಾಮ್ ಅಪಿ ಸರ್ವೇಷಾಂ ಮತ್ ಗತೇನ ಅಂತರಾತ್ಮನಾ |</div><div style="font-family: Verdana,sans-serif;">ಶ್ರದ್ಧಾವಾನ್ ಭಜತೇ ಯಃ ಮಾಂ ಸಃ ಮೇ ಯುಕ್ತತಮಃ ಮತಃ || ೬.೪೭ ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">yOginAm api sarvEShAM mat gatEna antarAtmanA |</div><div style="font-family: Verdana,sans-serif;">shraddhAvAn bhajatE yaH mAM saH mE yuktatamaH mataH || 6.47 ||</div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">Even of all the Yogis, he is considered by Me to be the foremost Yogi who worships Me with faith, with his mind and heart centered in Me </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;">he who worships Me with bhakti is a greater Yogi; and, he who without attachment to fruits, with perfect resignation and faith worships Me, he is the foremost of all Yogis </div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif;"><br /></div><div style="font-family: Verdana,sans-serif; color: rgb(0, 0, 153);"><br /></div><div style="font-family: Verdana,sans-serif; color: rgb(0, 0, 153);">Thus ends the SIXTH chapter of Sri Bhagavadgeeta, titled "Atma samyama yOga" </div><div style="font-family: Verdana,sans-serif; color: rgb(0, 0, 153);"><br /></div><div style="font-family: Verdana,sans-serif; color: rgb(0, 0, 153);"><br /></div><div style="font-family: Verdana,sans-serif; color: rgb(0, 0, 153);">~~ shree madhvEshArpaNamastu ~~</div>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-8968839647770359632010-12-31T13:09:00.006+05:302010-12-31T13:37:17.324+05:30Parashurama kshetra<meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link style="font-family: georgia;" rel="File-List" href="file:///C:%5CDOCUME%7E1%5CBALACH%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="place"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceType"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceName"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="City"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="State"></o:smarttagtype><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><object classid="clsid:38481807-CA0E-42D2-BF39-B33AF135CC4D" id="ieooui"></object> <style> st1\:*{behavior:url(#ieooui) } </style> <![endif]--><style> <!-- /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} @page Section1 {size:595.45pt 841.7pt; margin:1.0in 1.0in 1.0in 1.0in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <p style="font-weight: bold; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style="font-size:180%;">Parashurama kshetra</span></p><p style="font-weight: bold; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style="font-size:180%;">
<br /></span></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; color: rgb(0, 0, 153);" class="MsoNormal">Text source: www.dvaita.org</p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" face="georgia" class="MsoNormal">The holy <st1:place st="on"><st1:placetype st="on">land</st1:placetype> of <st1:placename st="on">Parashuraama</st1:placename></st1:place></p> <p style="font-family: georgia; font-weight: bold;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFoUUa3G2GvEvDU4Sk3xEukbU5HiRbfL5HgWc_hXqeiuJXYvggB1LH6fkbAehyphenhyphen8WJwzvNOlvgv_OVCBX9Vd6VAU_A8SXkcDT6ECXJhyZYswrtWDlCDWwQxD1Q7tbQgG9VVzb95zd0GaxdL/s1600/K92.JPG"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 214px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFoUUa3G2GvEvDU4Sk3xEukbU5HiRbfL5HgWc_hXqeiuJXYvggB1LH6fkbAehyphenhyphen8WJwzvNOlvgv_OVCBX9Vd6VAU_A8SXkcDT6ECXJhyZYswrtWDlCDWwQxD1Q7tbQgG9VVzb95zd0GaxdL/s320/K92.JPG" alt="" id="BLOGGER_PHOTO_ID_5556754771820359698" border="0" /></a>The region in between the Arabian sea and the Western Ghats stretching from <st1:city st="on">Nasik</st1:city> in <st1:place st="on">Maharashtra</st1:place> to Kanyakumari in the southern end of the peninsula is known as Parashurâma-kshetra -- the holy land of Parashurâma.</p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">Parashurâma, an incarnation of Vishnu, appeared on this Earth to eradicate the ruling cruel kshatriya class. Parashurâma engaged in eighteen major battles and three minor ones against the kshatriyas and eliminated them all. </p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">The proximate reason for Parashurâma's wrath was the killing of His father, the sage Jamadagni, by KârtiveeryArjuna, a kshatriya king. This killing symbolized the gross abuse of power that the kshatriya class had become used to at the time. Parashurâma Himself is shown in the Valmiki Ramayana as narrating the circumstances of the kshatriya carnage to Lord Raama (the son of Dasharatha, and another incarnation of Vishnu) as follows: </p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">nyastashastre pitari me tapobala samanvite<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>arjuno vidadhe mR^ityuM prAkR^itAH buddhiM AsthitaH<span style=""> </span>|| 24 ||</p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">While my father (Jamadagni) was sitting in meditation, with no weapons or arms, the base-minded (Kârtivîrya) Arjuna brought about his death. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">vadhamapratirUpaM tu pituH shruttvA sudAruNam<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>kShatramutsAdayan.h roshAt.h jAtaM jAtaM anekashaH<span style=""> </span>|| 25 ||</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Upon hearing of his merciless killing, in retribution I killed generation after generation of kshatriyas, many times. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">pR^ithiviiM cha akhilAM prApya kashyapAya mahAtmane<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>yaj~nasyAnte tadA rAma dakShiNAM puNya-karmaNe<span style=""> </span>|| 26 ||</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Having conquered the entire world, I gave away all of it to Kashyapa, the great soul, at the end of a yajnya, as an act of merit. <span style=""> </span>(<st1:place st="on"><st1:state st="on">Va.</st1:state></st1:place> Ra., Bâla Kânda, Chapter 75) </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">When the removal of the bestial kshatriyas had finally been accomplished, Parashurâma gifted away to Kashyapa all the lands left behind after their demise. From that time onwards new kingdoms developed under the control of saints and scholars and the responsibility of steering the nation fell into the hands of intellectuals. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">With the gifting of all His lands to Kashyapa and the subsequent establishment of all these new kingdoms, Parashurâma then had to find a completely new place for Himself to live in. To this end Parashurâma ordered the king of the oceans thus: `I have to create a new land for my residence. Move away towards the West and stay as far away as my arrows go.' </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Parashurâma then shot his arrows and the ocean retreated as ordered. The land thus recovered, which stretches from <st1:place st="on">Maharashtra</st1:place> to Kanyakumari, is known as Parashurâma-kshetra.</p> <p style="font-family: georgia;" class="MsoNormal"><o:p>
<br /></o:p></p> <p style="font-family: georgia;" class="MsoNormal">Sri Vâdirâja teertha, in his Teertha Prabandha records this oral tradition thus: </p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">karNe padanyasta rucheeriramsuH<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>vaaraashivastraM jaghanaaddhi yasyaaH<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>amuumuchad.h baaNakareNa bhuumeH<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>shriibhaargavaH saa jayati kShitirnaH<span style=""> </span>|| (1.6)</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">The purport of this stylized stanza can be put this way: </p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">'This Parashurâma-kshetra is our country where the Lord reigned happily by removing the blue garment of ocean waters of the Earth through his arrow-like hands.'</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Krishnavadhuta, in his champu epic Mandara Maranda observes that the purpose of this incarnation was the eradication of demons. </p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">bhaargavastataH<span style=""> </span>paaThasaaM nidhau<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>akshipachchharam shaaravikramaH<span style=""> </span>|</p> <p face="georgia" style="font-style: italic; font-family: georgia;" class="MsoNormal"><span style=""> </span>tena tadgataa raakshasaa hataaH<span style=""> </span>|</p> <p style="font-family: georgia;" class="MsoNormal"><span style="" lang="IT"><span style="font-style: italic;"> so.api vaaridhirduurato yayau || (Ma. Ma. ca 1.34)</span><o:p></o:p></span></p> <p style="font-family: georgia;" class="MsoNormal"><span style="" lang="IT"><o:p> </o:p></span></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">'Bhârgava Râma, desirous of a unique creation, shot arrows towards the ocean. By the arrows of this great Bhârgava Râma, not only did the ocean retreat, but the demons hiding in the ocean were also vanquished.' </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">If one should visit Pajakakshetra, the birthplace of Sri Madhva, then one can see for themselves the legacy of these arrows. The whole of this place is made up of hills of granite, and from the temple on the highest hill one can look down to where one of the arrows fell. In the side of the hill there is a deep gouge in the granite which is always full of fresh, clean water. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">It used to be the case that the water from this place was used exclusively in the daily rituals of the temple. The water used to be transported up the very steep hill to the temple by men whose family duty such had been for as long as can be remembered. These men had an extremely large physique that enabled them to engage in this arduous duty. There is another on these pools on another site farther away from the temple.
<br /></p><p style="font-family: georgia;" class="MsoNormal">
<br /></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEix4h22TvoGXvnZOMC8NpWEUaRF1_XI-CRW9tZDWKjgB7gdK5e_4kqRo9jx3xAlEO_TfiRnS2kDF4q0GOhJXU2fYnsM-ZRfv4loDuw6kQOvpx7SkxzodCErBWaq8tLu2AwkoK9_PIYGAyBX/s1600/Parashu+Teerta+near+Pajaka.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 257px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEix4h22TvoGXvnZOMC8NpWEUaRF1_XI-CRW9tZDWKjgB7gdK5e_4kqRo9jx3xAlEO_TfiRnS2kDF4q0GOhJXU2fYnsM-ZRfv4loDuw6kQOvpx7SkxzodCErBWaq8tLu2AwkoK9_PIYGAyBX/s320/Parashu+Teerta+near+Pajaka.jpg" alt="" id="BLOGGER_PHOTO_ID_5556753330146469698" border="0" /></a></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEPNccAiolpfGQTHzI66uzA9pcneFxgDfv2Ync3erQfTlPXhJqET1sYPboYb1Tf0_jNlijKRr_gT-XPX4PCYU4KqxqIyOloVDt1B6XS1omL0vx8Dg6VadHt40i2hgYAJBDc8aZOUn_G5YJ/s1600/Gada+Teerta+near+Pajaka.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 247px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEPNccAiolpfGQTHzI66uzA9pcneFxgDfv2Ync3erQfTlPXhJqET1sYPboYb1Tf0_jNlijKRr_gT-XPX4PCYU4KqxqIyOloVDt1B6XS1omL0vx8Dg6VadHt40i2hgYAJBDc8aZOUn_G5YJ/s320/Gada+Teerta+near+Pajaka.jpg" alt="" id="BLOGGER_PHOTO_ID_5556753065411778242" border="0" /></a></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNOqoS1Xrv4arNziWYlBUDDMKsIbkhCx6Z7CxTWGdb2-3sPhSaKlAcLFEQimWtrM9gIdy5fLkz0lyUv0KtOz7tvMyrMgNg0Jrc3fapTtj4KRvPEts8FucCXjWYdAXDHEOA3eSLBadV0Yfp/s1600/Dhanush+Teerta+near+Pajaka.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 222px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNOqoS1Xrv4arNziWYlBUDDMKsIbkhCx6Z7CxTWGdb2-3sPhSaKlAcLFEQimWtrM9gIdy5fLkz0lyUv0KtOz7tvMyrMgNg0Jrc3fapTtj4KRvPEts8FucCXjWYdAXDHEOA3eSLBadV0Yfp/s320/Dhanush+Teerta+near+Pajaka.jpg" alt="" id="BLOGGER_PHOTO_ID_5556752808913543730" border="0" /></a></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvR8v2i9PMgZhjA-HB0UVHsz9sBjNDRYYf5HmdyH5dcGbK3H0um-r2LyPmeN0cHSA_EWi79TlKlZfeBl0JoWJ95CuS3rSchu_vnbrawEF3u4zZ4K_7SSDBxBm7fMRPnBtFHjIt9pnFlgGa/s1600/Bana+teerta+near+Pajaka.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 320px; height: 205px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvR8v2i9PMgZhjA-HB0UVHsz9sBjNDRYYf5HmdyH5dcGbK3H0um-r2LyPmeN0cHSA_EWi79TlKlZfeBl0JoWJ95CuS3rSchu_vnbrawEF3u4zZ4K_7SSDBxBm7fMRPnBtFHjIt9pnFlgGa/s320/Bana+teerta+near+Pajaka.jpg" alt="" id="BLOGGER_PHOTO_ID_5556752484957401794" border="0" /></a></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">Taulava country</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">In this Parashurâma-kshetra on the <st1:place st="on"><st1:placename st="on">Western</st1:placename> <st1:placetype st="on">Coast</st1:placetype></st1:place> of the Indian peninsula, the area lying in the Karnataka state from Kasargod to GokarNa is known as TauLava country. Râjarâjeshwara of the 14th-15th Century A.D. mentions this in his work: </p> <p face="georgia" style="font-style: italic; font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;" class="MsoNormal">tatraasiinaH shirasi mahati praskhalanmeghabimbe<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;" class="MsoNormal"><span style=""> </span>pashyaadhastaadvivR^itanayanastaulavaM deSabhaagam<span style=""> </span>|</p> <p face="georgia" style="font-style: italic; font-family: georgia;" class="MsoNormal"><span style=""> </span>aagokarNam jaladhivalayenaavR^itam<span style=""> </span>dakShiNena<span style=""> </span>|</p> <p face="georgia" style="font-style: italic; font-family: georgia;" class="MsoNormal"><span style=""> </span>brahmaavaasaM nR^ipatiripuNaa jaamadagnyena sR^ishhTam<span style=""> </span>| (Râma Sandesha 42)</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">'Go to one of the horns of the high peaks of Sahyadri and look down. The clouds float about. Look down further with your eyes wide open. That is the land known as Taulava country. The region spreading from Gokarna further down up to the sea is the abode of the learned people who have mastered the Vedas. This is the new creation of Parashurâma, the enemy of the kshatriya race.'</p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p> <p style="font-family: georgia;" class="MsoNormal"><span style="color: rgb(102, 102, 0);">~~ shree madhwEshArpaNamastu ~~</span>
<br /></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-88330424376793971202010-12-31T12:52:00.004+05:302010-12-31T13:06:20.206+05:30A brief history of Udupi<meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link style="font-family: georgia;" rel="File-List" href="file:///C:%5CDOCUME%7E1%5CBALACH%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="place"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceType"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceName"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="address"></o:smarttagtype><o:smarttagtype style="font-family: georgia;" namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="Street"></o:smarttagtype><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><object classid="clsid:38481807-CA0E-42D2-BF39-B33AF135CC4D" id="ieooui"></object> <style> st1\:*{behavior:url(#ieooui) } </style> <![endif]--><style> <!-- /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} @page Section1 {size:595.45pt 841.7pt; margin:1.0in 1.0in 1.0in 1.0in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <p style="font-family: georgia;font-family:georgia;" class="MsoNormal"><span style="font-weight: bold;font-size:180%;" >A brief history of UDUPI</span></p><p style="font-family: georgia;font-family:georgia;" class="MsoNormal">
<br /></p> <p style="font-family: georgia;font-family:georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;font-family:georgia;" class="MsoNormal"><span style="color: rgb(51, 51, 255);">Text source: www.dvaita.org</span></p><p style="font-family: georgia;font-family:georgia;" class="MsoNormal"><span style="color: rgb(51, 51, 255);"></span>
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiD5MR6cbpb6lyKCz3LfwO6HJM9OYoymUM0WxYE7ScgCYyXc-9XanJ-fxfxs-Q99WQOlO6bcVWdim9gvXd7hf_n8OFRiiEHFHPqq5cLFr0FgHQqkYkimM7YjofsNJY-47Guv9hQTMxKAdAu/s1600/Udupi+Krishna+Temple+Entrance.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 240px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiD5MR6cbpb6lyKCz3LfwO6HJM9OYoymUM0WxYE7ScgCYyXc-9XanJ-fxfxs-Q99WQOlO6bcVWdim9gvXd7hf_n8OFRiiEHFHPqq5cLFr0FgHQqkYkimM7YjofsNJY-47Guv9hQTMxKAdAu/s320/Udupi+Krishna+Temple+Entrance.jpg" alt="" id="BLOGGER_PHOTO_ID_5556746063726097874" border="0" /></a>The meaning and origin of the word `Udupi':
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">Udupi is known as oDipu in the Tulu language. Narayana Panditacharya in his notes called Bhâva Prakasha on the Sumadhva Vijaya records thus: </p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><span style=""> <span style="font-style: italic;"> </span></span><span style="font-style: italic;">
<br /></span></p><p style="font-family: georgia;" face="georgia" class="MsoNormal"><span style="font-style: italic;">rajatapeeThapurasya oDipu ityapabhraShTa samjnyA</span></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">The modern name Udupi must have developed from this ancient folk name. </p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">A different etymology is provided by certain other scholars. According to them the original Sanskrit name is derived from uDupa (uDu 'star' + pa 'lord') -- lord of the stars, namely, the moon. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Udupi then refers to Shiva, who bears the moon on his head. Since there is the ancient <st1:place st="on"><st1:placetype st="on">temple</st1:placetype> of <st1:placename st="on">Chandramauleeshwara</st1:placename></st1:place> in Udupi, the place may have been known by the name Udupi, after its ancient deity. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">The author of the Sumadhva Vijaya opines that the word is of Tulu origin. The word `Udupi' also does not seem to have been associated with Shiva anywhere else in the Sanskrit literature. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">Even if the word is to be considered to be originating from a Sanskrit root, one can provide a better explanation and etymology. `Udupi' also means boat or raft in Sanskrit: </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">uDupaM tu plavaH kolaH </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">The word `Udupi' can then mean a place to which Lord Krishna came (from Dwârakâ) by boat. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">The Tulu word oDipu can also be associated with a more or less similar meaning. There is a temple at Malpe which is known as oDabhAnDeeshvara. There appears to be some kind of relationship between the words oDabhAnDa and oDipu. Its Kannada version is `Udupa'. The root element of all these words is oDepu, meaning "cracking," or "breaking." Until the secret of this word is cracked, the origin of the modern word Udupi will remain shrouded in mystery. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">This temple at Malpe is well worth a visit and appears to be of great vintage. It is only a short distance to the beach from the temple and so it is possible to walk to where Sri Madhva saved the ship carrying the icon of Sri Krishna from being wrecked during a storm. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p><p face="georgia" style="font-weight: bold; font-family: georgia;" class="MsoNormal"><o:p>
<br /></o:p></p> <p face="georgia" style="font-weight: bold; font-family: georgia;" class="MsoNormal">
<br /></p><p face="georgia" style="font-weight: bold; font-family: georgia;" class="MsoNormal">Shivaroopya - Shivalli </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">The original name of the <st1:place st="on"><st1:placetype st="on">village</st1:placetype> of <st1:placename st="on">Udupi</st1:placename></st1:place> is Shivalli. Later on an attempt was made to Sanskritize this name into Shivaroopya because Shiva dwelt there. The author of the Sumadhvavijaya refers to this name: </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><span style=""> <span style="font-style: italic;"> </span></span><span style="font-style: italic;">
<br /></span></p><p style="font-family: georgia;" class="MsoNormal"><span style="font-style: italic;">vedAdrisad rajatapeeThapureshvarAbhyAm |</span></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>grAmo vibhooshitataraH shivaroopyanAmA || SMV 2-10 ||</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">"The village stretching up to Indrali Hills in the East (present day Manipal) and presided over by Lord Ananteshwara is known as Shivaroopya." </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">There is a popular legend which tells us how this ancient village became Shiva's village in ancient times: </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">King Râmabhoja decided to perform a sacrifice and so began to plough the land in preparation. A serpent was hit by the plough and died on the spot. To atone for this sin the king constructed four shrines in the four corners of the village. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">The four serpent shrines are known as muchchilkoDu, mAngoDu, arikoDu and tAngoDu. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">Actually these are Skanda shrines. About two miles to the South-East on the way to Alevoor is the muchchilkoDu shrine near KukkikaTTe. This shrine which is under the jurisdiction of Sri Pejawar Mutt has been renovated beautifully and the area looks like a peaceful hermitage. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">Another Skanda shrine is located at maangoDu about three miles to the South West of Udupi. This is also renovated nicely. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">About three miles to the North-East of Udupi by the side of Puttur temple on the <st1:street st="on"><st1:address st="on">National Highway</st1:address></st1:street> is the arikoDu shrine. This is in very bad condition as the walls have collapsed. Also, there is no approach road.</p> <p style="font-family: georgia;" class="MsoNormal"><span style=""> </span></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">The place known as tAngoDu which is supposed to be in the North-East corner of the village has not yet been located. It needs to be identified and renovated. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">In the middle of the village King Râmabhoja worshipped Lord Parashurâma in the form of a Shivalinga on a silver seat. This temple is now known to us as Ananteshwara. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p><p style="font-family: georgia;" class="MsoNormal"><o:p>
<br /></o:p></p> <p face="georgia" style="font-weight: bold; font-family: georgia;" class="MsoNormal"><a name="ananteshwara">
<br /></a></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><a name="ananteshwara">Ananteshwara</a></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJ-gycDOp30o4LLUTqJbj1hQqgL5r5FD14jQ3t_zPCsEQpN0P7-ZAxXQNaphjsmz95osHaval6N0VPZ9bi56eEy5a50_Ka1gOM4w85PVNqy9R1R4OEXICKlVBvjoE9MzqcioL1icu-ksDm/s1600/Ananteshwara+temple.JPG"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 320px; height: 219px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJ-gycDOp30o4LLUTqJbj1hQqgL5r5FD14jQ3t_zPCsEQpN0P7-ZAxXQNaphjsmz95osHaval6N0VPZ9bi56eEy5a50_Ka1gOM4w85PVNqy9R1R4OEXICKlVBvjoE9MzqcioL1icu-ksDm/s320/Ananteshwara+temple.JPG" alt="" id="BLOGGER_PHOTO_ID_5556745829888029266" border="0" /></a>When Lord Vishnu took the incarnation of Parashurâma on this Earth he was "trained" by Shiva in the art of archery. To commemorate this student-teacher drama, Lord Vishnu wanted to get himself identified with the linga so that both the teacher and the student were worshipped simultaneously by the devotees. Sriman Narayana, reclining on a serpent, came down to this temple and stayed in the linga. This is a rather unusual incident and the concept of Ananteshwara came to vogue as a result of this. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Sri Vâdirâja teertha, in his masterpiece teertha prabandha extols Ananteshwara in this way: </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">ivaantaryaamitaaM sveeyaaM priyaan prati nibodhayan<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>dayaavaarinidhiH shaiveeM shilaamaashritya shobhate<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>eeSasyaaheeSapadaveem bhaasayanniva bhaavineem<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>adhyaaste sheshashayanaH snigdhaaM liN^gashilaam || (I.14-15) </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">'The Almighty Lord got himself merged in this Shivalinga to proclaim to the devotees that he rests in the soul of Shiva also. To prove this cosmic truth Vishnu rests in this Shivalinga.' </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6srJZVWOco0K-CXRfNmX9xfEdM7G3yA02wRrLW6HbiBF4IMteTHtzV1kouCsRk1TVtI4jqCm4tQkNx8nbbNab8lMCbmXTZmYl6yhGB0yh5mhHzEVAWBZ00DwRN82pTq1o6ipA5V7MYyE9/s1600/Anantha.JPG"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 214px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6srJZVWOco0K-CXRfNmX9xfEdM7G3yA02wRrLW6HbiBF4IMteTHtzV1kouCsRk1TVtI4jqCm4tQkNx8nbbNab8lMCbmXTZmYl6yhGB0yh5mhHzEVAWBZ00DwRN82pTq1o6ipA5V7MYyE9/s320/Anantha.JPG" alt="" id="BLOGGER_PHOTO_ID_5556745569344545570" border="0" /></a>Before the birth of Sri Madhva, his father, Nadillâya (a.k.a. Madhya-geha bhaTTa), had worshipped this deity to beget a male child. It is believed that he used to pray to Lord Bhujangashayana enshrined in this idol. Narayana Pandita makes a reference to this in his commentary Bhâva Prakâshika on the Sumadhva Vijaya: </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>
<br /></p><p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal">svadarshanoruvratine nisheete<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>praaptaaya bhogeendragato hariH prabhuH<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>svaM darshayitvaa khalu kuJNjamaadhava<span style=""> </span>|</p> <p style="font-style: italic; font-family: georgia;font-family:georgia;" class="MsoNormal"><span style=""> </span>dvijaaya tadvat.h pratimaaM vyadhaapayat<span style=""> </span>||</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Even now the deity is known as Ananteshwara, Anantâsana and Anantapadmanâbha. `Ananta' means the serpent Shesha. Hence Ananteshwara means the Lord Narayana reclining on a serpent. Ananta is also another name of Lord Vishnu. Lord Vishnu enshrined in the Sivalinga came to be designated as Ananteshwara. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Ananteshwara was a famous temple and pilgrim centre of this region. It was also a centre of Vedantic philosophy and formed a suitable background for the advent of Sriman Madhvacharya. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">It was because of this temple that the place was ranked as foremost among the seven centres of pilgrimage. One should not forget that the Nadillaya couple could beget an illustrious son who was destined to be the great Achârya only because of their twelve years of worship at the foot of this deity Bhujangashayana ("the one who reclines on a serpent"). Hence this temple has great historic significance. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Sri Madhva used to sit in the Ananteshwara temple and teach his disciples. Even today the place where he used to sit is considered to be a holy shrine. The plank where he used to sit is still there but there is no icon of Sri Madhva. At one time a beautiful icon had been prepared to be installed here, but when the time of installation came around, Sri Madhva appeared in a dream of a swamiji and ordered, 'Please do not put any stone on me,' thus indicating that he is was always and already present there. To this day the stone icon is kept outside and the devotees offer worship to the seat itself. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">This shrine is very difficult for the devotee to see. One is not allowed to enter inside the temple itself, and the only way to see this place is through a small window on the southern side of the outer enclosure of the temple. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">The Ananteshwara temple is an amazing place. As one enters from the street, one can see the huge linga which is deep inside the temple and lit by oil lamps. Inside the temple, but closer to the front, there is a small icon of Ganapati. To come here and pay respects to Lord Ananteshwara is a very calming experience and it is very easy for the hours to simply slip by without one noticing it. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">When you step back and take in the view at the temple you can only marvel at the huge slabs of granite which make up the roof. It is the largest temple in this region in both its shape and its historic significance. </p> <p style="font-family: georgia;" class="MsoNormal"><a name="chandramaulishvara"><o:p> </o:p></a></p> <p style="font-family: georgia;" class="MsoNormal"><span style=""><o:p> </o:p></span></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><span style="">
<br /></span></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><span style="">
<br /></span></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><span style="">Chandramauleeshvara</span> </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinm6WYEICp6aRtWTFdvH45IGID2Fk256Dmv6oJWH2-YvfIzxj4xZhHigAZ9yBRMZF9gmw4tKJOJ6BRG6LhfEqm_eIOg6RG18ZE1Bf8pO3-lH3iGkPQItURrXjwdIaHxXUxiHpNHvODjiTJ/s1600/Chandramaouli.JPG"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 214px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinm6WYEICp6aRtWTFdvH45IGID2Fk256Dmv6oJWH2-YvfIzxj4xZhHigAZ9yBRMZF9gmw4tKJOJ6BRG6LhfEqm_eIOg6RG18ZE1Bf8pO3-lH3iGkPQItURrXjwdIaHxXUxiHpNHvODjiTJ/s320/Chandramaouli.JPG" alt="" id="BLOGGER_PHOTO_ID_5556745683173542994" border="0" /></a>To the east of the Ananteshwara temple stands a smaller temple wherein presides Shiva, known as chandramauLeeshvara. Because the temple is a very ancient one, precious little is known about its history. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">This <st1:place st="on"><st1:placetype st="on">temple</st1:placetype> of <st1:placename st="on">Chandramauleeshvara</st1:placename></st1:place> is smaller than that of Ananteshwara. To enter this temple one has to descend steps. It appears that originally there must have been a tank in that place which was later filled up with mud and a temple built on top of the fill. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">We read in the Madhva Vijaya that the temple was originally known as mooDu devaalaya (mahendra digâlaya). Since it was on the Eastern side of the Chief temple Ananteshwara, it came to be referred to as the Eastern temple. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">There is a special tradition the devotees participate in before entering the shrine of Lord Krishna. First they must visit Chandramauleeshvara and then they go on to Ananteshwara. From there they proceed to Sri Krishna Mutt. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Sri Vishvapati Tîrtha in his commentary on the Madhva Vijaya records this custom: </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><span style=""> <span style="font-style: italic;"> </span></span><span style="font-style: italic;">
<br /></span></p><p style="font-family: georgia;" class="MsoNormal"><span style="font-style: italic;">rajatapeeThapure amaraalayadvayaM vartate | </span></p> <p style="font-style: italic; font-family: georgia;" class="MsoNormal"><span style=""> </span>tatra puurvaalayasthaH prathamato namyaH | </p> <p face="georgia" style="font-style: italic; font-family: georgia;" class="MsoNormal"><span style=""> </span>pashchimaalayasthaH pashchaannamya iti sampradaaya niyamaH || II.14 ||</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">'There are two temples, the Eastern one and the Western one. One must first salute Lord Shiva at the Eastern temple and then go to Lord Ananteshwara in the Western temple. This is the custom followed here.' </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">Even now the Udupi aShTa-maTha Swamijis visit the temple in this order before they ceremoniously take charge of the management of Sri Krishna Mutt during the paryâya festival.</p><p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal"><span style="color: rgb(255, 0, 0);">~~ shree madhwEshArpaNamastu ~~</span>
<br /></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-1461572828864490392010-11-21T11:24:00.003+05:302010-11-21T11:34:09.345+05:30Srimad Bhagavadgeeta - Chapter 5<meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CBALACH%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="City"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="place"></o:smarttagtype><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><object classid="clsid:38481807-CA0E-42D2-BF39-B33AF135CC4D" id="ieooui"></object> <style> st1\:*{behavior:url(#ieooui) } </style> <![endif]--><style> <!-- /* Font Definitions */ @font-face {font-family:Mangal; panose-1:0 0 4 0 0 0 0 0 0 0; mso-font-charset:1; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:32768 0 0 0 0 0;} @font-face {font-family:Tunga; panose-1:0 0 4 0 0 0 0 0 0 0; mso-font-charset:1; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:4194304 0 0 0 0 0;} @font-face {font-family:Georgia; panose-1:2 4 5 2 5 4 5 2 3 3; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:647 0 0 0 159 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} h3 {mso-margin-top-alt:auto; margin-right:0in; mso-margin-bottom-alt:auto; margin-left:0in; mso-pagination:widow-orphan; mso-outline-level:3; font-size:13.5pt; font-family:"Times New Roman";} a:link, span.MsoHyperlink {color:blue; text-decoration:underline; text-underline:single;} a:visited, span.MsoHyperlinkFollowed {color:purple; text-decoration:underline; text-underline:single;} @page Section1 {size:595.45pt 841.7pt; margin:1.0in 1.0in 1.0in 1.0in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <p style="font-weight: bold;" class="MsoNormal"><span style="font-size:180%;"><span style="font-family:Georgia;">Srimad Bhagavadgeeta - Chapter 5<o:p></o:p></span></span></p> <p style="font-weight: bold;" class="MsoNormal"><span style="font-size:180%;"><span style="font-family:Georgia;"><o:p> </o:p></span></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;font-size:130%;" >
<br /></span></span></p><p class="MsoNormal" style="font-family: georgia;">For chapter 1, click <a href="http://madhwabrahmanas.blogspot.com/2009/05/sri-bhagavad-geeta-shlokas.html">HERE</a>
<br />For chapter 2, click <a href="http://madhwabrahmanas.blogspot.com/2009/10/srimad-bhagavadgeeta-chapter-2.html">HERE</a></p> <p class="MsoNormal" style="font-family: georgia;">For chapter 3, click <a href="http://madhwabrahmanas.blogspot.com/2010/03/srimad-bhagavadgeeta-chapter-3.html">HERE</a></p><p class="MsoNormal" style="font-family: georgia;">For chapter 4, click <a href="http://madhwabrahmanas.blogspot.com/2010/09/srimad-bhagavadgeeta-chapter-4.html">HERE</a>
<br /></p><p class="MsoNormal" style="font-family: georgia;">
<br /></p><p class="MsoNormal" style="font-family: georgia;">
<br /></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;font-size:130%;" >Chapter 5 - Sanyasa Yoga
<br /></span>
<br /><span style="color: rgb(102, 51, 255);">Source:</span>
<br /><span style="color: rgb(102, 51, 255);"> S. Subba Rau, "The Bhagavad-Gita, Translation and commentaries in English, according to Sri Madhwacharya's bhashyas" Minerva Press, </span><st1:city style="color: rgb(102, 51, 255);" st="on"><st1:place st="on">Madras</st1:place></st1:city><span style="color: rgb(102, 51, 255);"> (1906) </span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.1</span><o:p></o:p></span></p> <p class="MsoNormal"><span lang="AR-SA" style="font-family:Mangal;"><o:p> </o:p></span></p> <p class="MsoNormal"><span lang="AR-SA" style="font-family:Mangal;">अर्जुन</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">उवाच</span><span style="" lang="AR-SA"> :-</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">सन्यासं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्मणां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कृष्ण</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पुनः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यॊगं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">शंससि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">श्रॆयः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एतयॊः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एकं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तन्मॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रूहि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुनिश्चितम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಅರ್ಜುನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಉವಾಚ</span><span style="" lang="AR-SA"> :-</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸನ್ಯಾಸಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಣಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕೃಷ್ಣ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪುನಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶಂಸಸಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶ್ರೇಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏತಯೋಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏಕಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತನ್ಮೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರೂಹಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುನಿಶ್ಚಿತಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />arjuna uvAcha :-
<br />sanyAsaM karmaNAM kRuShNa punaH yOgaM cha shaMsasi |
<br />yat shrEyaH EtayOH EkaM tanmE brUhi sunishchitam || 5.1 ||
<br />
<br />Arjuna said:
<br />O Krishna, you speak of Sanyasa of actions, and then you speak of Yoga; please tell me conclusively which one of the two is more beneficial. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.2</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">श्री</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">भगवान्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">उवाच</span><span style="" lang="AR-SA"> :-</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">संन्यासः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्मयॊगः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">निःश्रॆयसकरौ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">उभौ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">तयॊः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तु</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्मसंन्यासात्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्मयॊगः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विशिष्यतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಶ್ರೀ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಭಗವಾನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಉವಾಚ</span><span style="" lang="AR-SA"> :-</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸಂನ್ಯಾಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಯೋಗಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನಿಃಶ್ರೇಯಸಕರೌ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಉಭೌ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ತಯೋಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತು</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಸಂನ್ಯಾಸಾತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಯೋಗಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಶಿಷ್ಯತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />shree bhagavAn uvAcha :-
<br />saMnyAsaH karmayOgaH cha niHshrEyasakarau ubhau |
<br />tayOH tu karmasaMnyAsAt karmayOgaH vishiShyatE || 5.2 ||
<br />
<br />The Lord said:
<br />Renunciation and performance of duties both yield Heaven, but of these two, performance of duties excels renunciation in respect of duties.
<br />
<br />(The word "karmasanyasa" has to be understood as karmani sanyasa, that is, renunciation in respect of duties, i.e., giving up of desires, attachments, etc. in respect of duties. Of these two complimentary portions of duties, performance is the better part of it, to which the aforesaid renunciation is helpful) <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.3</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">ज्ञॆयः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">नित्य</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">संन्यासी</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">द्वॆष्टि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">काङ्क्षति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">निर्द्वन्द्वः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">हि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">महाबाहॊ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुखं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बन्धात्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्रमुच्यतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">३</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಜ್ಞೇಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನಿತ್ಯ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಸಂನ್ಯಾಸೀ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ದ್ವೇಷ್ಟಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕಾಂಕ್ಷತಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನಿರ್ದ್ವಂದ್ವಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಹಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮಹಾಬಾಹೋ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುಖಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬಂಧಾತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಮುಚ್ಯತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೩</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />j~jEyaH saH nitya-saMnyAsee yaH na dvEShTi na kA~gkShati |
<br />nirdvandvaH hi mahAbAhO sukhaM bandhAt pramuchyatE || 5.3 ||
<br />
<br />He is to be understood to be always a sanyasin who neither hates nor loves; O the mighty-armed, indeed he who is free from the pairs of opposites is easily released from bondage.
<br />
<br />Sanyasa in this context is eschewing of passions and not the particular way of life (ashrama) called sanyasa. Hence Arjuna is instructed not to abandon his duty of war. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p style="font-weight: bold;" class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.4</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">सांख्य</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यॊगौ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पृथक्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बालाः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्रवदन्ति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पण्डिताः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">एकम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अपि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अस्थितः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">संयक्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">उभयॊः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विन्दतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">फलम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">४</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸಾಂಖ್ಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗೌ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪೃಥಕ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬಾಲಾಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರವದಂತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪಂಡಿತಾಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಏಕಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಸ್ಥಿತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಂಯಕ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಉಭಯೋಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಂದತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಫಲಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೪</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />sAMkhya yOgau pRuthak bAlAH pravadanti na paNDitAH |
<br />ekam api asthitaH saMyak ubhayOH vindatE phalam || 5.4 ||
<br />
<br />The unintelligent say that Sankhya and Yoga are separate from each other; but the wise do not say so; he who properly follows even one of two courses, obtains the fruit of both. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.5</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सांख्यैः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्राप्यतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्थानं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यॊगैः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अपि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">गम्यतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">एकं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सांख्यं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यॊगं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पश्यति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पश्यति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಾಂಖ್ಯೈಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಾಪ್ಯತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಥಾನಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗೈಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಗಮ್ಯತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಏಕಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಾಂಖ್ಯಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪಶ್ಯತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪಶ್ಯತಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />yat sAMkhyaiH prApyatE sthAnaM tat yOgaiH api gamyatE |
<br />ekaM sAMkhyaM cha yOgaM cha yaH pashyati saH pashyati || 5.5 ||
<br />
<br />What goal is reached by those who have obtained wisdom, that same goal is attained even by those who follow the Yoga. He indeed sees the truth who perceives the courses of sankhya and yoga to be one. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.6</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">संन्यासः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अस्तु</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">महाबाहॊ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">दुःखम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आप्तुम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अयॊगतः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यॊगयुक्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मुनिः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्म</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">चिरॆण</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अधिगच्छति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">६</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸಂನ್ಯಾಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಸ್ತು</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮಹಾಬಾಹೋ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ದುಃಖಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆಪ್ತುಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಯೋಗತಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗಯುಕ್ತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮುನಿಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚಿರೇಣ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಧಿಗಚ್ಛತಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೬</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />saMnyAsaH astu mahAbAhO duHkham Aptum ayOgataH |
<br />yOgayuktaH muniH brahma na chirENa adhigacChati || 5.6 ||
<br />
<br />Further, O mighty armed, Sanyasa is hard to realize in the absence of Yoga; the sage united to Yoga without delay reaches Brahma <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.7</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यॊग</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">युक्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विशुद्ध</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">आत्मा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विजित</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">आत्मा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">जित</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">इन्द्रियः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">सर्व</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">भूत</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आत्म</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">भूतआत्मा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कुर्वन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अपि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">लिप्यतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">७</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಯುಕ್ತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಶುದ್ಧ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಜಿತ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜಿತ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಇಂದ್ರಿಯಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸರ್ವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಭೂತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಭೂತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕುರ್ವನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಲಿಪ್ಯತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೭</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />yOga-yuktaH vishuddha-AtmA vijita-AtmA jita-indriyaH |
<br />sarva-bhUta Atma-bhUta-AtmA kurvan api na lipyatE || 5.7 ||
<br />
<br />He who is joined to yoga (i.e., karma yoga), being of pure nature, has completely subdued the mind and restrained the senses, and finds that the Lord of all beings is his own Lord − he is not affected though doing karma <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.8, 5.9</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">नैव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">किञ्चित्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">करॊमि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">युक्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मन्यॆत</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तत्त्ववित्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">पश्यन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">शृण्वन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्पृशन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">जिघ्रन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अश्नन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">गच्छन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्वपन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">श्वसन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">८</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Mangal;">प्रलपन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विसृजन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">गृह्णन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">उन्मिषन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">निमिषन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अपि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">इन्द्रियाणि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इन्द्रिय</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">अर्थॆषु</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">वर्तन्त</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">धारयन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">९</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನೈವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕಿಂಚಿತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರೋಮಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯುಕ್ತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮನ್ಯೇತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತತ್ತ್ವವಿತ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಪಶ್ಯನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶೃಣ್ವನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಪೃಶನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜಿಘ್ರನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಶ್ನನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಗಚ್ಛನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ವಪನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶ್ವಸನ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೮</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಲಪನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಸೃಜನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಗೃಹ್ಣನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಉನ್ಮಿಷನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನಿಮಿಷನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಇಂದ್ರಿಯಾಣಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇಂದ್ರಿಯ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಅರ್ಥೇಷು</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವರ್ತಂತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಧಾರಯನ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೯</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />
<br />naiva ki~jchit karOmi iti yuktaH manyEta tattvavit |
<br />pashyan shRuNvan spRushan jighran ashnan gacChan svapan shvasan || 5.8 ||
<br />
<br />pralapan visRujan gRuhNan unmiShan nimiShan api |
<br />indriyANi indriya-arthEShu vartanta iti dhArayan || 5.9 ||
<br />
<br />
<br />
<br />He who is in the path of Yoga, and knows the truth (i.e., dependent nature of the soul), when he sees, hears, feels, smells, eats, walks, sleeps, breathes, talks, leaves, takes, raises the eyelids, or closes them, he should consider that the senses go to their objects, and think "I do nothing at all".
<br />
<br />(He should conclusively perceive in his mind that his senses are under the direction of the Lord drawn to their several objects, and so he appears to be acting with his organs of sense and action. Such sanyasa has been called Yoga, and it leads to the highest bliss.) <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.10</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मणि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आधाय</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्माणि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">संगं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">त्यक्त्वा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">करॊति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">लिप्यतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पापॆन</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पद्मपत्रं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अम्भसा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१०</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮಣಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆಧಾಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಾಣಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಂಗಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತ್ಯಕ್ತ್ವಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರೋತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಲಿಪ್ಯತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪಾಪೇನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪದ್ಮಪತ್ರಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಂಭಸಾ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೦</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />brahmaNi AdhAya karmANi saMgaM tyaktvA karOti yaH |
<br />lipyatE na saH pApEna padmapatraM iva ambhasA || 5.10 ||
<br />
<br />He who having renounced attachment and placed his actions in Brahman, does them, he is not affected by evil, just as the lotus leaf by water. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.11</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">कायॆन</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मनसा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बुद्</span><span style="" lang="AR-SA"></span><span lang="AR-SA" style="font-family:Mangal;">ध्या</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कॆवलैः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इन्द्रियैः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अपि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यॊगिनः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्म</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कुर्वन्ति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">संगं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">त्यक्त्वा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आत्म</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">शुद्धयॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">११</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಕಾಯೇನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮನಸಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬುದ್ಧ್ಯಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕೇವಲೈಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇಂದ್ರಿಯೈಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗಿನಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕುರ್ವಂತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಂಗಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತ್ಯಕ್ತ್ವಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶುದ್ಧಯೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೧</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />kAyEna manasA bud^dhyA kEvalaiH indriyaiH api |
<br />yOginaH karma kurvanti saMgaM tyaktvA Atma shuddhayE || 5.11 ||
<br />
<br />By means of body, mind, reason and by pure senses, Yogis too perform duties free from attachment, for the purification of the atman (mind) <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.12</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">युक्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्मफलं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">त्यक्त्वा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">शान्तिम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आप्नॊति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">नैष्ठिकीम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">अयुक्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कामकारॆण</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">फलॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सक्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">निबध्यतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१२</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯುಕ್ತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಫಲಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತ್ಯಕ್ತ್ವಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶಾನ್ತಿಮ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆಪ್ನೋತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನೈಷ್ಠಿಕೀಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಅಯುಕ್ತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕಾಮಕಾರೇಣ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಫಲೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಕ್ತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನಿಬಧ್ಯತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೨</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />yuktaH karmaphalaM tyaktvA shAntim ApnOti naiShThikeem |
<br />ayuktaH kAmakArENa phalE saktaH nibadhyatE || 5.12 ||
<br />
<br />He who abandoning the fruits of action (becoming a sanyasin as explained above), follows yoga, obtains the natural peace; he who destitute of yoga by force of desire attached to the result (limited consequences of action), is bound down (subject to endless sufferings of birth and death) <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.13</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">सर्वकर्माणि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मनसा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">संन्यस्य</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आस्तॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुखं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">वशी</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">नवद्वारॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पुरॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">दॆही</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कुर्वन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कारयन्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१३</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸರ್ವಕರ್ಮಾಣಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮನಸಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಂನ್ಯಸ್ಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆಸ್ತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುಖಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಶೀ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನವದ್ವಾರೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪುರೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ದೇಹೀ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕುರ್ವನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕಾರಯನ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೩</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />sarvakarmANi manasA saMnyasya AstE sukhaM vashee |
<br />navadvArE purE dEhee na eva kurvan na kArayan || 5.13 ||
<br />
<br />Having renounced all actions by the mind, the dweller in the body who has control over the senses, remains happy in the city of nine gates (body), neither doing nor causing anybody else to do.
<br />
<br />The consequences of action do not cling to him who is destitute of abhimana as pointed out above. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.14</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्तृत्वं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्माणि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">लॊकस्य</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सृजति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्रभुः</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कर्मफलसंयॊगं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्वभावः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अस्तु</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्रवर्ततॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१४</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ತೃತ್ವಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಾಣಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಲೋಕಸ್ಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸೃಜತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಭುಃ</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕರ್ಮಫಲಸಂಯೋಗಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ವಭಾವಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಸ್ತು</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರವರ್ತತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೪</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />na kartRutvaM na karmANi lOkasya sRujati prabhuH
<br />na karmaphalasaMyOgaM svabhAvaH astu pravartatE || 5.14 ||
<br />
<br />
<br />The Jiva and its apparent master does not initiate any action nor has the power to attain independently the result of his action. The self existent (Lord) alone acts independently (at all times and in every aspect).
<br />
<br /><!--[if !supportLineBreakNewLine]-->
<br /><!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.15</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आदत्तॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कस्यचित्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पापं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुकृतं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विभुः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">अज्ञानॆन</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आवृतं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ज्ञानं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तॆन</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मुह्यन्ति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">जन्तवः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१५</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆದತ್ತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕಸ್ಯಚಿತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪಾಪಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುಕೃತಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಭುಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಅಜ್ಞಾನೇನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆವೃತಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜ್ಞಾನಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತೇನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮುಹ್ಯಂತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜಂತವಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೫</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />na AdattE kasyachit pApaM na cha eva sukRutaM vibhuH |
<br />aj~jAnEna AvRutaM j~jAnaM tEna muhyanti jantavaH || 5.15 ||
<br />
<br />The powerful one, that is, the absolute Lord does not accept the evil arising from any action, nor the merit. That is, the Lord is not affected by the consequences of any activity or action.
<br />If there is a ruler who is everywhere and absolutely a free agent and doer of all, how is it that He is not seen by anybody? The latter half of the verse answers the question:
<br />On account of the power of understanding being obstructed by nescience (ignorance), the jeevas do not know or see Him. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.16</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">ज्ञानॆन</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तु</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अज्ञानं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यॆषां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">नाशितम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आत्मनः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">तॆषाम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आदित्यवत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ज्ञानं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्रकाशयति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">परम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१६</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಜ್ಞಾನೇನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತು</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಜ್ಞಾನಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯೇಷಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನಾಶಿತಮ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮನಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ತೇಷಾಮ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆದಿತ್ಯವತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜ್ಞಾನಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಕಾಶಯತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪರಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೬</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />j~jAnEna tu tat aj~jAnaM yEShAM nAshitam AtmanaH |
<br />tEShAm Adityavat j~jAnaM prakAshayati tat param || 5.16 ||
<br />
<br />However to them of whom that ignorance is destroyed by the knowledge of Atman (Lord), to them alone wisdom like the sun shows that Supreme Being. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.17</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">तत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बुद्धयः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आत्मानः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">निष्ठाः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">परायणाः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">गच्छन्ति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अपुनः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आवृत्तिं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ज्ञान</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">निर्धूत</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">कल्मषाः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१७</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ತತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬುದ್ಧಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮಾನಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನಿಷ್ಠಾಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪರಾಯಣಾಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಗಚ್ಛಂತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪುನಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆವೃತ್ತಿಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜ್ಞಾನ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ನಿರ್ಧೂತ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಕಲ್ಮಷಾಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೭</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />tat buddhayaH tat AtmAnaH tat niShThAH tat parAyaNAH |
<br />gacChanti apunaH AvRuttiM j~jAna-nirdhUta-kalmaShAH || 5.17 ||
<br />
<br />Those whose thought is on Him, to whom He is the Lord, who stand firm in Him, and for whom He is the highest goal - those absolved of all sins by force of wisdom, attain to the state of non-return. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.18</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">विद्या</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">विनय</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Mangal;">सम्पन्ने</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्राह्मणे</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">गवि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">हस्तिनि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">शुनि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">श्वपाके</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">पण्डिताः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">समदर्शिनः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१८</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ವಿದ್ಯಾ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ವಿನಯ</span><span style="" lang="AR-SA">-</span><span lang="AR-SA" style="font-family:Tunga;">ಸಂಪನ್ನೆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಾಹ್ಮಣೆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಗವಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಹಸ್ತಿನಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಶುನಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶ್ವಪಾಕೆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪಂಡಿತಾಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಮದರ್ಶಿನಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೮</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />vidyA-vinaya-sampanne brAhmaNe gavi hastini |
<br />shuni cha eva shvapAke cha paNDitAH samadarshinaH || 5.18 ||
<br />
<br />In the brahmin who possesses complete knowledge and great humility, in the cow, in the elephant, in the dog, and in the out-caste, the learned are seers of the Equal
<br />
<br />The brahmin (learned) and others are evidently of unequal fitness, but the Lord who pervades all beings is seen by the learned to be equal, to be absolutely same in respect of all the excellent attributes and in respect of absence of all defects. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.19</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">इह</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तैः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">जितः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सर्गः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यॆषां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">साम्यॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्थितं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मनः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">निर्दॊषं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">हि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">समं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्म</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तस्मात्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मणि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्थिताः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">१९</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಇಹ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತೈಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜಿತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸರ್ಗಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯೇಷಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಾಮ್ಯೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಥಿತಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮನಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನಿರ್ದೋಷಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಹಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಮಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತಸ್ಮಾತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮಣಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಥಿತಾಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೧೯</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />iha eva taiH jitaH sargaH yEShAM sAmyE sthitaM manaH |
<br />nirdOShaM hi samaM brahma tasmAt brahmaNi tE sthitAH || 5.19 ||
<br />
<br />Those who perceive Brahman, though present in all things, is always perfect, is unmixed with or unaffected by prakriti, obtain wisdom and thereby release in the very life in which such a vision has arisen. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.20</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्रहृष्यॆत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्रियं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्राप्य</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">उद्विजॆत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्राप्य</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अप्रियम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">स्थिरबुद्धिः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">असम्मूढः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मवित्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मणि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्थितः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२०</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಹೃಷ್ಯೇತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಿಯಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಾಪ್ಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಉದ್ವಿಜೇತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಾಪ್ಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪ್ರಿಯಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಥಿರಬುದ್ಧಿಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಸಮ್ಮೂಢಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮವಿತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮಣಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಥಿತಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೦</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />na prahRuShyEt priyaM prApya na udvijEt prApya cha apriyam |
<br />sthirabuddhiH asammUDhaH brahmavit brahmaNi sthitaH || 5.20 ||
<br />
<br />With settled thought, free from delusion, knowing Brahman and always contemplating Brahman, one should not be filled with exultation on coming by what is favorable (which leads to pleasure), nor become agitated on coming by what is unfavorable (which leads to pain or sorrow). <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.21</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">बाह्य</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">स्पर्षॆषु</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">असक्तात्मा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विन्दति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आत्मनि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यत्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुखम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मयॊग</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">युक्तात्मा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुखम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अक्षयम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अश्नुतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२१</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಬಾಹ್ಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಪರ್ಷೇಷು</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಸಕ್ತಾತ್ಮಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಂದತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮನಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯತ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುಖಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮಯೋಗ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯುಕ್ತಾತ್ಮಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುಖಮ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಕ್ಷಯಮ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಶ್ನುತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೧</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />bAhya sparShEShu asaktAtmA vindati Atmani yat sukham |
<br />saH brahmayOga yuktAtmA sukham akShayam ashnutE || 5.21 ||
<br />
<br />What blessedness he feels in his self whose mind is not entangled in the external contacts, he enjoys that blessedness as imperishable when his mind is given to the meditation on Brahman
<br />
<br />That is,
<br />Even in samsara the individual who is capable of practising the simple means of remembering the Lord and renouncing the attachment, becomes happy; then it is but natural that he who is practising the most efficacious means for contemplating the Lord, attains to Moksha and other blessed states and it is a certainty. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.22</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">हि</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">संस्पर्शजाः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">भॊगाः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">दुःखयॊनय</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">आद्यन्तवन्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कौन्तॆय</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तॆषु</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">रमतॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बुधः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२२</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಹಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಂಸ್ಪರ್ಶಜಾಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಭೋಗಾಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ದುಃಖಯೋನಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತೇ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಆದ್ಯಂತವಂತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕೌಂತೇಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತೇಷು</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ರಮತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬುಧಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೨</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />yE hi saMsparshajAH bhOgAH duHkhayOnaya eva tE |
<br />AdyantavantaH kauntEya na tEShu ramatE budhaH || 5.22 ||
<br />
<br />Whatever enjoyments or pleasures that result from the contact of objects are all simply the source of misery, since these have a beginning and an end. O Kunti's son, the wise man does not take delight in them. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.23</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">शक्नॊति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इह</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सॊढुं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">प्राक्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">शरीर</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विमॊक्षनात्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">कामक्रॊध</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">उद्भवं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">वॆगं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">युक्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुखी</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">नरः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२३</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಶಕ್ನೋತಿ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇಹ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸೋಢುಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಾಕ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶರೀರ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಮೋಕ್ಷನಾತ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಕಾಮಕ್ರೋಧ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಉದ್ಭವಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವೇಗಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯುಕ್ತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುಖೀ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನರಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೩</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />shaknOti iha eva yaH sODhuM prAk shareera vimOkShanAt |
<br />kAmakrOdha udbhavaM vEgaM saH yuktaH saH sukhee naraH || 5.23 ||
<br />
<br />
<br />He who, while here alone (in the human body itself), that is, before leaving the body, able to beat up against the perturbation that arises from love or hate − he has yoga, he is the happy man
<br />
<br />Hence it is clear that one should make every endeavor, after the moral strength, necessary for enduring the tempt of passions <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.24</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अन्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सुखः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अन्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आरामः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तथा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अन्तः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ज्यॊतिः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यॊगी</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मनिर्वाणं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मभूतः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अधिगच्छति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२४</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಂತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸುಖಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಂತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆರಾಮಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತಥಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಂತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜ್ಯೋತಿಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯೋಗೀ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮನಿರ್ವಾಣಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮಭೂತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಧಿಗಚ್ಛತಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೪</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />yaH antaH sukhaH antaH ArAmaH tathA antaH jyOtiH eva yaH |
<br />saH yOgI brahmanirvANaM brahmabhUtaH adhigacChati || 5.24 ||
<br />
<br />He who finds happiness within, who finds delight within, and who finds light within, only he the yogi, having taken his stand on Brahman goes to Brahman. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.25</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">लभन्ते</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मनिर्वाणम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ऋषयः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">क्षीणकल्मषाः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">छिन्न</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">द्वैधा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यतात्मानः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सर्वभूतहितॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">रताः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२५</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಲಭಂತೆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮನಿರ್ವಾಣಮ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಋಷಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕ್ಷೀಣಕಲ್ಮಷಾಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಛಿನ್ನ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ದ್ವೈಧಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯತಾತ್ಮಾನಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸರ್ವಭೂತಹಿತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ರತಾಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೫</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />labhante brahmanirvANam RuShayaH kSheeNakalmaShAH |
<br />Chinna dvaidhA yatAtmAnaH sarvabhUtahitE ratAH || 5.25 ||
<br />
<br />Cutting away from doubt and misapprehension, with the mind extended and controlled and bent upon seeking the good of all beings, the wise who are absolved of sins perceive the Brahman. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.26</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">कामक्रॊध</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विमुक्तानां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यतीनां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यतचॆतसाम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">अभितः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ब्रह्मनिर्वाणं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">वर्ततॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">विदित</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">आत्मनाम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२६</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಕಾಮಕ್ರೋಧ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿಮುಕ್ತಾನಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯತೀನಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯತಚೇತಸಾಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಅಭಿತಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬ್ರಹ್ಮನಿರ್ವಾಣಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವರ್ತತೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ವಿದಿತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಆತ್ಮನಾಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೬</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />kAmakrOdha vimuktAnAM yateenAM yatachEtasAm |
<br />abhitaH brahmanirvANaM vartatE vidita AtmanAm || 5.26 ||
<br />
<br />For those who are free from love and hate, who are striving for it, and have restrained the mind and have known the Atman, Brahman is present at all times and in all places. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.27, 5.28</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">स्पर्शान्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कृत्वा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बहिः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बाह्यान्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">चक्षुः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">च</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अन्तरॆ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">भ्रुवॊः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">प्राण</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">अपानौ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">समौ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">कृत्वा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">नासाभ्यन्तर</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">चारिणौ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२७</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Mangal;">यत</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इन्द्रिय</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मनः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">बुद्धिः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मुनिः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मॊक्ष</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">परायणः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">विगत</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">इच्छा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">भय</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">क्रॊधः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सदा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मुक्त</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">एव</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सः</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२८</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸ್ಪರ್ಶಾನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕೃತ್ವಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬಹಿಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬಾಹ್ಯಾನ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚಕ್ಷುಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಂತರೇ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಭ್ರುವೋಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಪ್ರಾಣ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಅಪಾನೌ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಮೌ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕೃತ್ವಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ನಾಸಾಭ್ಯಂತರ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಚಾರಿಣೌ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೭</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಯತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇಂದ್ರಿಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮನಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಬುದ್ಧಿಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮುನಿಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮೋಕ್ಷ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಪರಾಯಣಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ವಿಗತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಇಚ್ಛಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಭಯ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಕ್ರೋಧಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯಃ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸದಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮುಕ್ತ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಏವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸಃ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೮</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />
<br />sparshAn kRutvA bahiH bAhyAn chakShuH cha eva antarE bhruvOH |
<br />prANa apAnau samau kRutvA nAsAbhyantara chAriNau || 5.27 ||
<br />
<br />yata indriya manaH buddhiH muniH mOkSha parAyaNaH |
<br />vigata icChA bhaya krOdhaH yaH sadA mukta eva saH || 5.28 ||
<br />
<br />
<br />Having made the external contacts purely external and fixed the sight only between the eyebrows, and having balanced praaNa apaana that are passing through the nostrils,
<br />
<br />The contemplatist who intent upon release, has controlled his mind, reason and other senses, and who is always free from desire, fear and anger, he is certainly the released one. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">In these two verses Lord Krishna describes the perfected method of meditation for achieving moksha or release from the material existence. The method commences by turning inward with the mind away from all external sense objects associated with sight, sound, taste, smell and touch. Then one fixes the vision internally between the eyebrows; simultaneously and slowly controlling the inhalation and exhalation; and pausing in between the two states, in kumbhaka. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">
<br /></span></span></p><p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">5.29</span><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">भॊक्तारं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">यज्ञ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">तपसां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सर्व</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">लॊक</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">महॆश्वरम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">।</span><span style="font-family:Georgia;">
<br /></span><span lang="AR-SA" style="font-family:Mangal;">सुहृदं</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">सर्व</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">भूतानां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ज्ञात्वा</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">मां</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">शान्तिम्</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">ऋच्छति</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">५</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Mangal;">२९</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Mangal;">॥</span><span style="font-family:Georgia;">
<br />
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಭೋಕ್ತಾರಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಯಜ್ಞ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ತಪಸಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸರ್ವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಲೋಕ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮಹೇಶ್ವರಮ್</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|
<br /></span><span lang="AR-SA" style="font-family:Tunga;">ಸುಹೃದಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಸರ್ವ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಭೂತಾನಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಜ್ಞಾತ್ವಾ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಮಾಂ</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಶಾತಿಮ್</span><span style="" lang="AR-SA"> </span><span lang="AR-SA" style="font-family:Tunga;">ಋಚ್ಛತಿ</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">|| </span><span lang="AR-SA" style="font-family:Tunga;">೫</span><span style="" lang="AR-SA">.</span><span lang="AR-SA" style="font-family:Tunga;">೨೯</span><span style="" lang="AR-SA"> </span><span style="font-family:Georgia;">||
<br />
<br />bhOktAraM yaj~ja tapasAM sarva lOka mahEshvaram |
<br />suhRudaM sarva bhUtAnAM j~jAtvA mAM shAntim RucChati || 5.29 ||
<br />
<br />Having known Me to be the One to whom all sacrifices and austerities are intended, the One great Ruler of all the worlds, the One benefactor of all beings, he achieves Me, the source of eternal peace and happiness. <o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;">
<br /><!--[if !supportLineBreakNewLine]-->
<br /><!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-family:Georgia;"><span style="font-weight: bold;">Thus ends the FIFTH chapter of Sri Bhagavadgeeta, titled Sanyasa Yoga</span>
<br />
<br /><span style="color: rgb(255, 0, 0); font-weight: bold;">~~ shree madhvEshArpaNamastu ~~ </span><o:p></o:p></span></p><span style="font-family:Georgia;"><o:p></o:p></span><span style="font-family:Georgia;"><o:p></o:p></span> Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-20423076177566545452010-09-25T12:15:00.002+05:302010-09-25T12:18:57.057+05:30Srimad Bhagavadgeeta - Chapter 4<meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link style="font-family: georgia;" rel="File-List" href="file:///C:%5CDOCUME%7E1%5CBALACH%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><style> <!-- /* Font Definitions */ @font-face {font-family:Mangal; panose-1:0 0 4 0 0 0 0 0 0 0; mso-font-charset:1; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:32768 0 0 0 0 0;} @font-face {font-family:Tunga; panose-1:0 0 4 0 0 0 0 0 0 0; mso-font-charset:1; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:4194304 0 0 0 0 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} h3 {mso-margin-top-alt:auto; margin-right:0in; mso-margin-bottom-alt:auto; margin-left:0in; mso-pagination:widow-orphan; mso-outline-level:3; font-size:13.5pt; font-family:"Times New Roman";} a:link, span.MsoHyperlink {color:blue; text-decoration:underline; text-underline:single;} a:visited, span.MsoHyperlinkFollowed {color:purple; text-decoration:underline; text-underline:single;} @page Section1 {size:595.45pt 841.7pt; margin:1.0in 1.0in 1.0in 1.0in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <p class="MsoNormal" style="font-family:georgia;"><span style="font-weight: bold;font-size:180%;" >Srimad Bhagavadgeeta</span><span style="font-weight: bold;font-size:180%;" > - Chapter 4</span>
<br /><!--[if !supportLineBreakNewLine]--><span style="font-weight: bold;font-size:130%;" >
<br /></span> <!--[endif]--></p> <p class="MsoNormal" style="font-family:georgia;"><span style="font-weight: bold;font-size:130%;" >Chapter 4 - Jnana Yoga</span>
<br />
<br /></p><p class="MsoNormal" style="font-family:georgia;">
<br /></p><p class="MsoNormal" style="font-family:georgia;">For chapter 1, click <a href="http://madhwabrahmanas.blogspot.com/2009/05/sri-bhagavad-geeta-shlokas.html">HERE</a>
<br />For chapter 2, click <a href="http://madhwabrahmanas.blogspot.com/2009/10/srimad-bhagavadgeeta-chapter-2.html">HERE</a></p> <p class="MsoNormal" style="font-family:georgia;">For chapter 3, click <a href="http://madhwabrahmanas.blogspot.com/2010/03/srimad-bhagavadgeeta-chapter-3.html">HERE</a></p> <p class="MsoNormal" face="georgia"><o:p> </o:p></p> <p class="MsoNormal" face="georgia"><span style="font-weight: bold; color: rgb(0, 0, 102);">
<br /></span></p><p class="MsoNormal" face="georgia"><span style="font-weight: bold; color: rgb(0, 0, 102);">Source:</span>
<br /><span style="font-weight: bold; color: rgb(0, 0, 102);"> S. Subba Rau, "The Bhagavad-Gita, Translation and commentaries in English, according to Sri Madhwacharya's bhashyas" Minerva Press, Madras (1906)</span>
<br /></p><p class="MsoNormal" face="georgia">
<br /></p><p class="MsoNormal" face="georgia">
<br /></p><p class="MsoNormal" face="georgia">In this chapter, a detailed treatment can be found of
<br />(1) nivRutta karma, which has been briefly explained in the previous chapter
<br />(2) Vishnu, who has been shown as the Supreme Being exalted over the other graded series of gods
<br />(3) knowledge revealing Him
<br />
<br />It is described here, how with complete resignation one should discharge the fixed duties; what consequences follow the observance or negligence of the course of righteous acts, which was pursued by the ancients.</p> <p class="MsoNormal" face="georgia"><o:p> </o:p></p> <p class="MsoNormal" face="georgia">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">Verse 4.1</p> <p class="MsoNormal" face="georgia">
<br />श्री<span lang="AR-SA"> </span>भगवान्<span lang="AR-SA"> </span>उवाच<span lang="AR-SA"> :-</span>
<br />इमं<span lang="AR-SA"> </span>विवस्वतॆ<span lang="AR-SA"> </span>यॊगं<span lang="AR-SA"> </span>प्रॊक्तवान्<span lang="AR-SA"> </span>अहं<span lang="AR-SA"> </span>अव्ययम्<span lang="AR-SA"> </span>।
<br />विवस्वान्<span lang="AR-SA"> </span>मनवॆ<span lang="AR-SA"> </span>प्राह<span lang="AR-SA"> </span>मनुः<span lang="AR-SA"> </span>इक्ष्वाकवॆ<span lang="AR-SA"> </span>अब्रवीत्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१<span lang="AR-SA"> </span>॥
<br />
<br />ಶ್ರೀ<span lang="AR-SA"> </span>ಭಗವಾನ್<span lang="AR-SA"> </span>ಉವಾಚ<span lang="AR-SA"> :-</span>
<br />ಇಮಂ<span lang="AR-SA"> </span>ವಿವಸ್ವತೇ<span lang="AR-SA"> </span>ಯೋಗಂ<span lang="AR-SA"> </span>ಪ್ರೋಕ್ತವಾನ್<span lang="AR-SA"> </span>ಅಹಂ<span lang="AR-SA"> </span>ಅವ್ಯಯಮ್<span lang="AR-SA"> </span>|
<br />ವಿವಸ್ವಾನ್<span lang="AR-SA"> </span>ಮನವೇ<span lang="AR-SA"> </span>ಪ್ರಾಹ<span lang="AR-SA"> </span>ಮನುಃ<span lang="AR-SA"> </span>ಇಕ್ಷ್ವಾಕವೇ<span lang="AR-SA"> </span>ಅಬ್ರವೀತ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧<span lang="AR-SA"> </span>||
<br />
<br />shree bhagavAn uvAcha :-
<br />imaM vivasvatE yOgaM prOktavAn ahaM avyayam |
<br />vivasvAn manavE prAha manuH ikShvAkavE abraveet || 4.1 ||
<br />
<br />
<br />I taught this undecaying yoga (about how to discharge one's duties) to Vivasvan (Sun god); he taught it to Manu; and Manu told it to IkshvAku </p> <p class="MsoNormal" face="georgia"><o:p> </o:p></p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.2</p> <p class="MsoNormal" style="font-family: georgia;">
<br />एवं<span lang="AR-SA"> </span>परम्पराप्राप्तं<span lang="AR-SA"> </span>इमं<span lang="AR-SA"> </span>राज<span lang="AR-SA"> </span>ऋषयः<span lang="AR-SA"> </span>विदुः<span lang="AR-SA"> </span>।
<br />सः<span lang="AR-SA"> </span>कालॆन<span lang="AR-SA"> </span>इह<span lang="AR-SA"> </span>महता<span lang="AR-SA"> </span>यॊगः<span lang="AR-SA"> </span>नष्टः<span lang="AR-SA"> </span>परन्तप<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२<span lang="AR-SA"> </span>॥
<br />
<br />ಏವಂ<span lang="AR-SA"> </span>ಪರಂಪರಾಪ್ರಾಪ್ತಂ<span lang="AR-SA"> </span>ಇಮಂ<span lang="AR-SA"> </span>ರಾಜ<span lang="AR-SA"> </span>ಋಷಯಃ<span lang="AR-SA"> </span>ವಿದುಃ<span lang="AR-SA"> </span>|
<br />ಸಃ<span lang="AR-SA"> </span>ಕಾಲೇನ<span lang="AR-SA"> </span>ಇಹ<span lang="AR-SA"> </span>ಮಹತಾ<span lang="AR-SA"> </span>ಯೋಗಃ<span lang="AR-SA"> </span>ನಷ್ಟಃ<span lang="AR-SA"> </span>ಪರಂತಪ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨<span lang="AR-SA"> </span>||
<br />
<br />EvaM paraMparAprAptaM imaM rAja RuShayaH viduH |
<br />saH kAlEna iha mahatA yOgaH naShTaH paraMtapa || 4.2 ||
<br />
<br />
<br />O Parantapa, in this way the kings and royal sages came to know about this Yoga in disciplic succession; then after a long duration of time this Yoga became lost in the world. </p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.3</p> <p class="MsoNormal" style="font-family: georgia;">
<br />सः<span lang="AR-SA"> </span>एव<span lang="AR-SA"> </span>अहं<span lang="AR-SA"> </span>मया<span lang="AR-SA"> </span>तॆ<span lang="AR-SA"> </span>अद्य<span lang="AR-SA"> </span>यॊगः<span lang="AR-SA"> </span>प्रॊक्तः<span lang="AR-SA"> </span>पुरातनः<span lang="AR-SA"> </span>।
<br />भक्तः<span lang="AR-SA"> </span>असि<span lang="AR-SA"> </span>मॆ<span lang="AR-SA"> </span>सखा<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>इति<span lang="AR-SA"> </span>रहस्यं<span lang="AR-SA"> </span>हि<span lang="AR-SA"> </span>एतत्<span lang="AR-SA"> </span>उत्तमम्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३<span lang="AR-SA"> </span>॥
<br />
<br />ಸಃ<span lang="AR-SA"> </span>ಏವ<span lang="AR-SA"> </span>ಅಹಂ<span lang="AR-SA"> </span>ಮಯಾ<span lang="AR-SA"> </span>ತೇ<span lang="AR-SA"> </span>ಅದ್ಯ<span lang="AR-SA"> </span>ಯೋಗಃ<span lang="AR-SA"> </span>ಪ್ರೋಕ್ತಃ<span lang="AR-SA"> </span>ಪುರಾತನಃ<span lang="AR-SA"> </span>|
<br />ಭಕ್ತಃ<span lang="AR-SA"> </span>ಅಸಿ<span lang="AR-SA"> </span>ಮೇ<span lang="AR-SA"> </span>ಸಖಾ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಇತಿ<span lang="AR-SA"> </span>ರಹಸ್ಯಂ<span lang="AR-SA"> </span>ಹಿ<span lang="AR-SA"> </span>ಏತತ್<span lang="AR-SA"> </span>ಉತ್ತಮಮ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩<span lang="AR-SA"> </span>||
<br />
<br />saH Eva ahaM mayA tE adya yOgaH prOktaH purAtanaH |
<br />bhaktaH asi mE sakhA cha iti rahasyaM hi Etat uttamam || 4.3 ||
<br />
<br />
<br />That very yoga of the ancient times, which is indeed the supreme secret, is now being taught to you by Me, because you are My devotee and My friend. </p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.4</p> <p class="MsoNormal" style="font-family: georgia;">
<br />अर्जुन<span lang="AR-SA"> </span>उवाच<span lang="AR-SA"> :-</span>
<br />अपरं<span lang="AR-SA"> </span>भवतः<span lang="AR-SA"> </span>जन्म<span lang="AR-SA"> </span>परं<span lang="AR-SA"> </span>जन्म<span lang="AR-SA"> </span>विविस्वतः<span lang="AR-SA"> </span>।
<br />कथं<span lang="AR-SA"> </span>एतत्<span lang="AR-SA"> </span>विजानीयां<span lang="AR-SA"> </span>त्वं<span lang="AR-SA"> </span>आदौ<span lang="AR-SA"> </span>प्रॊक्तवान्<span lang="AR-SA"> </span>इति<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>४<span lang="AR-SA"> </span>॥
<br />
<br />ಅರ್ಜುನ<span lang="AR-SA"> </span>ಉವಾಚ<span lang="AR-SA"> :-</span>
<br />ಅಪರಂ<span lang="AR-SA"> </span>ಭವತಃ<span lang="AR-SA"> </span>ಜನ್ಮ<span lang="AR-SA"> </span>ಪರಂ<span lang="AR-SA"> </span>ಜನ್ಮ<span lang="AR-SA"> </span>ವಿವಿಸ್ವತಃ<span lang="AR-SA"> </span>|
<br />ಕಥಂ<span lang="AR-SA"> </span>ಏತತ್<span lang="AR-SA"> </span>ವಿಜಾನೀಯಾಂ<span lang="AR-SA"> </span>ತ್ವಂ<span lang="AR-SA"> </span>ಆದೌ<span lang="AR-SA"> </span>ಪ್ರೋಕ್ತವಾನ್<span lang="AR-SA"> </span>ಇತಿ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೪<span lang="AR-SA"> </span>||
<br />
<br />arjuna uvAcha :-
<br />aparaM bhavataH janma paraM janma vivisvataH |
<br />kathaM Etat vijAneeyAM tvaM Adau prOktavAn iti || 4.4 ||
<br />
<br />
<br />Arjuna said:
<br />Your birth is recent, whereas Sun god's birth was much earlier; how am I to understand that you did teach him in the ancient time? </p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.5</p> <p class="MsoNormal" style="font-family: georgia;">
<br />श्री<span lang="AR-SA"> </span>भगवान्<span lang="AR-SA"> </span>उवाच<span lang="AR-SA"> :-</span>
<br />बहूनि<span lang="AR-SA"> </span>मॆ<span lang="AR-SA"> </span>व्यतीतानि<span lang="AR-SA"> </span>जन्मानि<span lang="AR-SA"> </span>तव<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>अर्जुन<span lang="AR-SA"> </span>।
<br />तानि<span lang="AR-SA"> </span>अहं<span lang="AR-SA"> </span>वॆद<span lang="AR-SA"> </span>सर्वाणि<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>त्वं<span lang="AR-SA"> </span>वॆत्थ<span lang="AR-SA"> </span>परन्तप<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>५<span lang="AR-SA"> </span>॥
<br />
<br />ಶ್ರೀ<span lang="AR-SA"> </span>ಭಗವಾನ್<span lang="AR-SA"> </span>ಉವಾಚ<span lang="AR-SA"> :-</span>
<br />ಬಹೂನಿ<span lang="AR-SA"> </span>ಮೇ<span lang="AR-SA"> </span>ವ್ಯತೀತಾನಿ<span lang="AR-SA"> </span>ಜನ್ಮಾನಿ<span lang="AR-SA"> </span>ತವ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಅರ್ಜುನ<span lang="AR-SA"> </span>|
<br />ತಾನಿ<span lang="AR-SA"> </span>ಅಹಂ<span lang="AR-SA"> </span>ವೇದ<span lang="AR-SA"> </span>ಸರ್ವಾಣಿ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ತ್ವಂ<span lang="AR-SA"> </span>ವೇತ್ಥ<span lang="AR-SA"> </span>ಪರಂತಪ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೫<span lang="AR-SA"> </span>||
<br />
<br />shree bhagavAn uvAcha :-
<br />bahooni mE vyateetAni janmAni tava cha arjuna |
<br />tAni ahaM vEda sarvANi na tvaM vEttha paraMtapa || 4.5 ||
<br />
<br />
<br />Lord Krishna said:
<br />O Arjuna, many births of Mine and also yours have occurred in the past; I know them all, but you are not, O Parantapa.
<br />
<br />Sri Krishna here points out that He knows everything and the other is ignorant, a proof for the fact that Lord and soul are separate. </p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.6</p> <p class="MsoNormal" style="font-family: georgia;">
<br />अजः<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>सन्<span lang="AR-SA"> </span>अव्ययआत्मा<span lang="AR-SA"> </span>भूतानाम्<span lang="AR-SA"> </span>ईश्वरः<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>सन्<span lang="AR-SA"> </span>।
<br />प्रकृतिं<span lang="AR-SA"> </span>स्वाम्<span lang="AR-SA"> </span>अधिष्ठाय<span lang="AR-SA"> </span>सम्भवामि<span lang="AR-SA"> </span>आत्ममायया<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>६<span lang="AR-SA"> </span>॥
<br />
<br />ಅಜಃ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ಸನ್<span lang="AR-SA"> </span>ಅವ್ಯಯಾತ್ಮಾ<span lang="AR-SA"> </span>ಭೂತಾನಾಮ್<span lang="AR-SA"> </span>ಈಶ್ವರಃ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ಸನ್<span lang="AR-SA"> </span>|
<br />ಪ್ರಕೃತಿಂ<span lang="AR-SA"> </span>ಸ್ವಾಮ್<span lang="AR-SA"> </span>ಅಧಿಷ್ಠಾಯ<span lang="AR-SA"> </span>ಸಂಭವಾಮಿ<span lang="AR-SA"> </span>ಆತ್ಮಮಾಯಯಾ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೬<span lang="AR-SA"> </span>||
<br />
<br />ajaH api san avyayAtmA bhUtAnAm IshvaraH api san |
<br />prakRutiM svAm adhiShThAya saMbhavAmi AtmamAyayA || 4.6 ||
<br />
<br />
<br />Although I am unborn and of un-decaying essence, and I am the Supreme Ruler of all beings, standing on My own nature and by My own will and wisdom I manifest Myself to this world. (I surround Myself with material gloom under My control so that people mistake Me as born with a perishable body) </p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.7</p> <p class="MsoNormal" style="font-family: georgia;">
<br />यदा<span lang="AR-SA"> </span>यदा<span lang="AR-SA"> </span>हि<span lang="AR-SA"> </span>धर्मस्य<span lang="AR-SA"> </span>ग्लानिः<span lang="AR-SA"> </span>भवति<span lang="AR-SA"> </span>भारत<span lang="AR-SA"> </span>।
<br />अभ्युत्थानं<span lang="AR-SA"> </span>अधर्मस्य<span lang="AR-SA"> </span>तदा<span lang="AR-SA"> </span>आत्मानं<span lang="AR-SA"> </span>सृजामि<span lang="AR-SA"> </span>अहम्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>७<span lang="AR-SA"> </span>॥
<br />
<br />ಯದಾ<span lang="AR-SA"> </span>ಯದಾ<span lang="AR-SA"> </span>ಹಿ<span lang="AR-SA"> </span>ಧರ್ಮಸ್ಯ<span lang="AR-SA"> </span>ಗ್ಲಾನಿಃ<span lang="AR-SA"> </span>ಭವತಿ<span lang="AR-SA"> </span>ಭಾರತ<span lang="AR-SA"> </span>|
<br />ಅಭ್ಯುತ್ಥಾನಂ<span lang="AR-SA"> </span>ಅಧರ್ಮಸ್ಯ<span lang="AR-SA"> </span>ತದಾ<span lang="AR-SA"> </span>ಆತ್ಮಾನಂ<span lang="AR-SA"> </span>ಸೃಜಾಮಿ<span lang="AR-SA"> </span>ಅಹಮ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೭<span lang="AR-SA"> </span>||
<br />
<br />yadA yadA hi dharmasya glAniH bhavati bhArata |
<br />abhyutthAnaM adharmasya tadA AtmAnaM sRujAmi aham || 4.7 ||
<br />
<br />
<br />Further, though there is no purpose of His own, the appearance of Lord in this world is full of purpose in establishing righteousness and eradicating unrighteousness, and so on. He says:-
<br />
<br />O Bharata, whenever there is decline of dharma and triumph or predominance of adharma, then at those times I manifest Myself to this world. </p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.8</p> <p class="MsoNormal" style="font-family: georgia;">
<br />परित्राणाय<span lang="AR-SA"> </span>साधूनां<span lang="AR-SA"> </span>विनाशाय<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>दुष्कृताम्<span lang="AR-SA"> </span>।
<br />धर्म<span lang="AR-SA"> </span>संस्थापन<span lang="AR-SA">-</span>अर्थाय<span lang="AR-SA"> </span>सम्भवामि<span lang="AR-SA"> </span>युगॆ<span lang="AR-SA"> </span>युगॆ<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>८<span lang="AR-SA"> </span>॥
<br />
<br />ಪರಿತ್ರಾಣಾಯ<span lang="AR-SA"> </span>ಸಾಧೂನಾಂ<span lang="AR-SA"> </span>ವಿನಾಶಾಯ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ದುಷ್ಕೃತಾಮ್<span lang="AR-SA"> </span>|
<br />ಧರ್ಮ<span lang="AR-SA"> </span>ಸಂಸ್ಥಾಪನ<span lang="AR-SA">-</span>ಅರ್ಥಾಯ<span lang="AR-SA"> </span>ಸಂಭವಾಮಿ<span lang="AR-SA"> </span>ಯುಗೇ<span lang="AR-SA"> </span>ಯುಗೇ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೮<span lang="AR-SA"> </span>||
<br />
<br />paritrANAya sAdhUnAM vinAshAya cha duShkRutAm |
<br />dharma saMsthApana-arthAya saMbhavAmi yugE yugE || 4.8 ||
<br />
<br />
<br />For the protection of the righteous, for the destruction of the evil-doers, and for the purpose of firmly establishing dharma, I appear in every yuga.
<br />
<br />(It is possible for the Almighty to accomplish the work of protecting the righteous, without showing Himself to the world; but He appears to the world out of His own supreme pleasure and mercy upon the people and not out of any necessity) </p> <p class="MsoNormal" style="font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.9</p> <p class="MsoNormal" style="font-family:georgia;">
<br />जन्म<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>मॆ<span lang="AR-SA"> </span>दिव्यं<span lang="AR-SA"> </span>एवं<span lang="AR-SA"> </span>यः<span lang="AR-SA"> </span>वॆत्ति<span lang="AR-SA"> </span>तत्त्वतः<span lang="AR-SA"> </span>।
<br />त्यक्त्वा<span lang="AR-SA"> </span>दॆहं<span lang="AR-SA"> </span>पुनर्जन्म<span lang="AR-SA"> </span>नैति<span lang="AR-SA"> </span>मामॆति<span lang="AR-SA"> </span>सः<span lang="AR-SA"> </span>अर्जुन<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>९<span lang="AR-SA"> </span>॥
<br />
<br />ಜನ್ಮ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಮೇ<span lang="AR-SA"> </span>ದಿವ್ಯಂ<span lang="AR-SA"> </span>ಏವಂ<span lang="AR-SA"> </span>ಯಃ<span lang="AR-SA"> </span>ವೇತ್ತಿ<span lang="AR-SA"> </span>ತತ್ವತಃ<span lang="AR-SA"> </span>|
<br />ತ್ಯಕ್ತ್ವಾ<span lang="AR-SA"> </span>ದೇಹಂ<span lang="AR-SA"> </span>ಪುನರ್ಜನ್ಮ<span lang="AR-SA"> </span>ನೈತಿ<span lang="AR-SA"> </span>ಮಾಮೇತಿ<span lang="AR-SA"> </span>ಸಃ<span lang="AR-SA"> </span>ಅರ್ಜುನ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೯<span lang="AR-SA"> </span>||
<br />
<br />janma karma cha mE divyaM EvaM yaH vEtti tatvataH |
<br />tyaktvA dEhaM punarjanma naiti mAmEti saH arjuna || 4.9 ||
<br />
<br />
<br />He who thus truly understands the divine birth and action of Mine, after casting away his body, he does not come into birth again; he comes to Me, O Arjuna. </p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.10</p> <p class="MsoNormal" style="font-family:georgia;">
<br />वीत<span lang="AR-SA">-</span>राग<span lang="AR-SA">-</span>भय<span lang="AR-SA">-</span>क्रॊधाः<span lang="AR-SA"> </span>मन्मया<span lang="AR-SA"> </span>माम्<span lang="AR-SA"> </span>उपाश्रिताः<span lang="AR-SA"> </span>।
<br />बहवः<span lang="AR-SA"> </span>ज्ञान<span lang="AR-SA">-</span>तपसा<span lang="AR-SA"> </span>पूता<span lang="AR-SA"> </span>मत्<span lang="AR-SA">-</span>भावम्<span lang="AR-SA"> </span>आगताः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१०<span lang="AR-SA"> </span>॥
<br />
<br />ವೀತ<span lang="AR-SA">-</span>ರಾಗ<span lang="AR-SA">-</span>ಭಯ<span lang="AR-SA">-</span>ಕ್ರೋಧಾಃ<span lang="AR-SA"> </span>ಮನ್ಮಯಾ<span lang="AR-SA"> </span>ಮಾಮ್<span lang="AR-SA"> </span>ಉಪಾಶ್ರಿತಾಃ<span lang="AR-SA"> </span>|
<br />ಬಹವಃ<span lang="AR-SA"> </span>ಜ್ಞಾನ<span lang="AR-SA">-</span>ತಪಸಾ<span lang="AR-SA"> </span>ಪೂತಾ<span lang="AR-SA"> </span>ಮತ್<span lang="AR-SA">-</span>ಭಾವಮ್<span lang="AR-SA"> </span>ಆಗತಾಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೦<span lang="AR-SA"> </span>||
<br />
<br />veeta-rAga-bhaya-krOdhAH manmayA mAm upAshritAH |
<br />bahavaH j~jAna-tapasA pootA mat-bhAvam AgatAH || 4.10 ||
<br />
<br />
<br />Are there beings who have obtained release by means of such knowledge? Yes there are; the Lord says:
<br />
<br />Freed from affection, fear and anger, having seen Me the Supreme, and having sought Me as the asylum, many have become pure with penance of knowledge and attained the state of being with Me. </p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.11</p> <p class="MsoNormal" style="font-family:georgia;">
<br />यॆ<span lang="AR-SA"> </span>तथा<span lang="AR-SA"> </span>मां<span lang="AR-SA"> </span>प्रपद्यन्तॆ<span lang="AR-SA"> </span>तान्<span lang="AR-SA"> </span>तथैव<span lang="AR-SA"> </span>भजामि<span lang="AR-SA"> </span>अहम्<span lang="AR-SA"> </span>।
<br />मम<span lang="AR-SA"> </span>वर्त्मा<span lang="AR-SA"> </span>अनुवर्तन्तॆ<span lang="AR-SA"> </span>मनुष्याः<span lang="AR-SA"> </span>पार्थ<span lang="AR-SA"> </span>सर्वशः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>११<span lang="AR-SA"> </span>॥
<br />
<br />ಯೇ<span lang="AR-SA"> </span>ತಥಾ<span lang="AR-SA"> </span>ಮಾಂ<span lang="AR-SA"> </span>ಪ್ರಪದ್ಯಂತೇ<span lang="AR-SA"> </span>ತಾನ್<span lang="AR-SA"> </span>ತಥೈವ<span lang="AR-SA"> </span>ಭಜಾಮಿ<span lang="AR-SA"> </span>ಅಹಮ್<span lang="AR-SA"> </span>|
<br />ಮಮ<span lang="AR-SA"> </span>ವರ್ತ್ಮಾ<span lang="AR-SA"> </span>ಅನುವರ್ತಂತೇ<span lang="AR-SA"> </span>ಮನುಷ್ಯಾಃ<span lang="AR-SA"> </span>ಪಾರ್ಥ<span lang="AR-SA"> </span>ಸರ್ವಶಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೧<span lang="AR-SA"> </span>||
<br />
<br />yE tathA mAM prapadyaMtE tAn tathaiva bhajAmi aham |
<br />mama vartmA anuvartaMtE manuShyAH pArtha sarvashaH || 4.11 ||
<br />
<br />
<br />As they (whether wise or not) resort to Me, so do I serve them (as per their wish and capacity); O Partha, men are all following the path of Mine. (all duties are directed towards the Supreme God, all offerings are also accepted by Him.)
<br />
<br />According to what people seek My grace for, whether with the hope of release (moksha), or with the desire of attaining swarga, or with desire of gaining short term benefits, whatever may be it, I bestow upon them only such things as they wish for, based on their knowledge and merits, but never differently from what they deserve. </p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.12</p> <p class="MsoNormal" style="font-family:georgia;">
<br />कांक्षन्तः<span lang="AR-SA"> </span>कर्मणां<span lang="AR-SA"> </span>सिद्धिं<span lang="AR-SA"> </span>यजन्त<span lang="AR-SA"> </span>इह<span lang="AR-SA"> </span>दॆवताः<span lang="AR-SA"> </span>।
<br />क्षिप्रं<span lang="AR-SA"> </span>हि<span lang="AR-SA"> </span>मानुषॆ<span lang="AR-SA"> </span>लॊकॆ<span lang="AR-SA"> </span>सिद्धिः<span lang="AR-SA"> </span>भवति<span lang="AR-SA"> </span>कर्मजा<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१२<span lang="AR-SA"> </span>॥
<br />
<br />ಕಾಂಕ್ಷಂತಃ<span lang="AR-SA"> </span>ಕರ್ಮಣಾಂ<span lang="AR-SA"> </span>ಸಿದ್ಧಿಂ<span lang="AR-SA"> </span>ಯಜಂತ<span lang="AR-SA"> </span>ಇಹ<span lang="AR-SA"> </span>ದೇವತಾಃ<span lang="AR-SA"> </span>|
<br />ಕ್ಷಿಪ್ರಂ<span lang="AR-SA"> </span>ಹಿ<span lang="AR-SA"> </span>ಮಾನುಷೇ<span lang="AR-SA"> </span>ಲೋಕೇ<span lang="AR-SA"> </span>ಸಿದ್ಧಿಃ<span lang="AR-SA"> </span>ಭವತಿ<span lang="AR-SA"> </span>ಕರ್ಮಜಾ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೨<span lang="AR-SA"> </span>||
<br />
<br />kAMkShaMtaH karmaNAM siddhiM yajaMta iha dEvatAH |
<br />kShipraM hi mAnuShE lOkE siddhiH bhavati karmajA || 4.12 ||
<br />
<br />
<br />The wise devoted to the Lord desirous of His grace, worship Him alone knowing well that all sacred acts have to be accepted by Him and He only is the impeller of all such acts. But people who are devoted to just the observance of Vedic rites, who are just desirous to see the fruits of their actions soon, do not perceive this truth; and so they worship other gods, without knowing that the Supreme Lord dwelling in the other gods only accepts all the acts and gives fruits. </p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.13</p> <p class="MsoNormal" style="font-family:georgia;">
<br />चातुः<span lang="AR-SA"> </span>वर्ण्यं<span lang="AR-SA"> </span>मया<span lang="AR-SA"> </span>सृष्टं<span lang="AR-SA"> </span>गुणकर्मविभागशः<span lang="AR-SA"> !</span>
<br />तस्या<span lang="AR-SA"> </span>कर्तारम्<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>मां<span lang="AR-SA"> </span>विद्धि<span lang="AR-SA"> </span>अकर्तारं<span lang="AR-SA"> </span>अव्ययम्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१३<span lang="AR-SA"> </span>॥
<br />
<br />ಚಾತುಃ<span lang="AR-SA"> </span>ವರ್ಣ್ಯಂ<span lang="AR-SA"> </span>ಮಯಾ<span lang="AR-SA"> </span>ಸೃಷ್ಟಂ<span lang="AR-SA"> </span>ಗುಣಕರ್ಮವಿಭಾಗಶಃ<span lang="AR-SA"> !</span>
<br />ತಸ್ಯಾ<span lang="AR-SA"> </span>ಕರ್ತಾರಮ್<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ಮಾಂ<span lang="AR-SA"> </span>ವಿದ್ಧಿ<span lang="AR-SA"> </span>ಅಕರ್ತಾರಂ<span lang="AR-SA"> </span>ಅವ್ಯಯಮ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೩<span lang="AR-SA"> </span>||
<br />
<br />chAtuH varNyaM mayA sRuShTaM guNakarmavibhAgashaH !
<br />tasyA kartAram api mAM viddhi akartAraM avyayam || 4.13 ||
<br />
<br />
<br />The cause for gradation in devotion and religious practices lies in God's own system of creation in consonance with the intrinsic nature and individuality of souls. The individual qualities are natural and eternal; so it is natural that there should be differences in the qualities of aspirants in God's creation, which is based on a set of facts like intrinsic difference of souls.
<br />
<br />Sri Krishna says: The four varnas have been created by Me based upon the proportions of the qualities - satva, rajas & tamas, and tendency for work. Know Me, the unchanging author of that fourfold system, and the one who is without a maker.
<br /><!--[if !supportLineBreakNewLine]-->
<br /><!--[endif]--></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.14</p> <p class="MsoNormal" style="font-family:georgia;">
<br />न<span lang="AR-SA"> </span>मां<span lang="AR-SA"> </span>कर्माणि<span lang="AR-SA"> </span>लिम्पन्ति<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>मॆ<span lang="AR-SA"> </span>कर्मफलॆ<span lang="AR-SA"> </span>स्पृहा<span lang="AR-SA"> </span>।
<br />इति<span lang="AR-SA"> </span>मां<span lang="AR-SA"> </span>यः<span lang="AR-SA"> </span>अभिजानाति<span lang="AR-SA"> </span>कर्मभिः<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>सः<span lang="AR-SA"> </span>बध्यतॆ<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१४<span lang="AR-SA"> </span>॥
<br />
<br />ನ<span lang="AR-SA"> </span>ಮಾಂ<span lang="AR-SA"> </span>ಕರ್ಮಾಣಿ<span lang="AR-SA"> </span>ಲಿಂಪಂತಿ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಮೇ<span lang="AR-SA"> </span>ಕರ್ಮಫಲೇ<span lang="AR-SA"> </span>ಸ್ಪೃಹಾ<span lang="AR-SA"> </span>|
<br />ಇತಿ<span lang="AR-SA"> </span>ಮಾಂ<span lang="AR-SA"> </span>ಯಃ<span lang="AR-SA"> </span>ಅಭಿಜಾನಾತಿ<span lang="AR-SA"> </span>ಕರ್ಮಭಿಃ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಸಃ<span lang="AR-SA"> </span>ಬಧ್ಯತೇ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೪<span lang="AR-SA"> </span>||
<br />
<br />na mAM karmANi liMpaMti na mE karmaphalE spRuhA |
<br />iti mAM yaH abhijAnAti karmabhiH na saH badhyatE || 4.14 ||
<br />
<br />
<br />Actions do not cling to Me, I have no longing for the fruits of actions; he who thoroughly thus understands Me is also not bound by actions. </p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.15</p> <p class="MsoNormal" style="font-family:georgia;">
<br />एवं<span lang="AR-SA"> </span>ज्ञात्वा<span lang="AR-SA"> </span>कृतं<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>पूर्वैः<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>मुमुक्षुभिः<span lang="AR-SA"> </span>।
<br />कुरु<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>एव<span lang="AR-SA"> </span>तस्मात्<span lang="AR-SA"> </span>त्वं<span lang="AR-SA"> </span>पूर्वैः<span lang="AR-SA"> </span>पूर्वतरं<span lang="AR-SA"> </span>कृतम्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१५<span lang="AR-SA"> </span>॥
<br />
<br />ಏವಂ<span lang="AR-SA"> </span>ಜ್ಞಾತ್ವಾ<span lang="AR-SA"> </span>ಕೃತಂ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಪೂರ್ವೈಃ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ಮುಮುಕ್ಷುಭಿಃ<span lang="AR-SA"> </span>|
<br />ಕುರು<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಏವ<span lang="AR-SA"> </span>ತಸ್ಮಾತ್<span lang="AR-SA"> </span>ತ್ವಂ<span lang="AR-SA"> </span>ಪೂರ್ವೈಃ<span lang="AR-SA"> </span>ಪೂರ್ವತರಂ<span lang="AR-SA"> </span>ಕೃತಮ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೫<span lang="AR-SA"> </span>||
<br />
<br />EvaM j~jAtvA kRutaM karma pUrvaiH api mumukShubhiH |
<br />kuru karma Eva tasmAt tvaM pUrvaiH pUrvataraM kRutam || 4.15 ||
<br />
<br />
<br />With such knowledge, duties were performed even by the ancients who sought after Moksha. Therefore you too must perform karma which was observed by the ancients and which is still more ancient. </p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="font-family:georgia;"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.16</p> <p face="georgia" class="MsoNormal">
<br />किं<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>किं<span lang="AR-SA"> </span>अकर्म<span lang="AR-SA"> </span>इति<span lang="AR-SA"> </span>कवयः<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>अत्र<span lang="AR-SA"> </span>मॊहिताः<span lang="AR-SA"> </span>।
<br />तत्<span lang="AR-SA"> </span>तॆ<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>प्रवक्ष्यामि<span lang="AR-SA"> </span>यत्<span lang="AR-SA"> </span>ज्ञात्वा<span lang="AR-SA"> </span>मॊक्ष्यसॆ<span lang="AR-SA"> </span>अशुभात्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१६<span lang="AR-SA"> </span>॥
<br />
<br />ಕಿಂ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಕಿಂ<span lang="AR-SA"> </span>ಅಕರ್ಮ<span lang="AR-SA"> </span>ಇತಿ<span lang="AR-SA"> </span>ಕವಯಃ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ಅತ್ರ<span lang="AR-SA"> </span>ಮೋಹಿತಾಃ<span lang="AR-SA"> </span>|
<br />ತತ್<span lang="AR-SA"> </span>ತೇ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಪ್ರವಕ್ಷ್ಯಾಮಿ<span lang="AR-SA"> </span>ಯತ್<span lang="AR-SA"> </span>ಜ್ಞಾತ್ವಾ<span lang="AR-SA"> </span>ಮೋಕ್ಷ್ಯಸೇ<span lang="AR-SA"> </span>ಅಶುಭಾತ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೬<span lang="AR-SA"> </span>||
<br />
<br />kiM karma kiM akarma iti kavayaH api atra mOhitAH |
<br />tat tE karma pravakShyAmi yat j~jAtvA mOkShyasE ashubhAt || 4.16 ||
<br />
<br />
<br />What is karma? What is akarma? − with regard to these, even the wise people are confused. I will explain you about that karma, having understood which, you shall be liberated from the inauspicious. </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.17</p> <p face="georgia" class="MsoNormal">
<br />कर्मणः<span lang="AR-SA"> </span>हि<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>बॊद्धव्यं<span lang="AR-SA"> </span>बॊद्धव्यं<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>विकर्मणः<span lang="AR-SA"> </span>।
<br />अकर्मणः<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>बॊद्धव्यं<span lang="AR-SA"> </span>गहना<span lang="AR-SA"> </span>कर्मणः<span lang="AR-SA"> </span>गतिः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१७<span lang="AR-SA"> </span>॥
<br />
<br />ಕರ್ಮಣಃ<span lang="AR-SA"> </span>ಹಿ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ಬೋದ್ಧವ್ಯಂ<span lang="AR-SA"> </span>ಬೋದ್ಧವ್ಯಂ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ವಿಕರ್ಮಣಃ<span lang="AR-SA"> </span>|
<br />ಅಕರ್ಮಣಃ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಬೋದ್ಧವ್ಯಂ<span lang="AR-SA"> </span>ಗಹನಾ<span lang="AR-SA"> </span>ಕರ್ಮಣಃ<span lang="AR-SA"> </span>ಗತಿಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೭<span lang="AR-SA"> </span>||
<br />
<br />karmaNaH hi api bOddhavyaM bOddhavyaM cha vikarmaNaH |
<br />akarmaNaH cha bOddhavyaM gahanA karmaNaH gatiH || 4.17 ||
<br />
<br />
<br />In fact, the righteous actions (karma) should be understood; the prohibited actions (vikarma) should be understood; and omission of actions (akarma) should be understood as prescribed in the Vedas. Difficult it is to understand the intricacies of actions.
<br />
<br />Also,
<br />In fact it should be understood that karma proceeds from Me, vikarma proceeds from Me, and akarma also proceeds from Me; hence the knowledge of actions is difficult to gain.
<br />
<br />(By this it is implied that karma is essentially under the control of the Lord, and is not an independent entity. So, one desirous of Moksha should by all means become knowledgeable of Him, since everything has ultimately emanated from the will of the Lord.) </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.18</p> <p face="georgia" class="MsoNormal">
<br />कर्मणि<span lang="AR-SA"> </span>अकर्म<span lang="AR-SA"> </span>यः<span lang="AR-SA"> </span>पश्यॆत्<span lang="AR-SA"> </span>अकर्मणि<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>यः<span lang="AR-SA"> </span>।
<br />सः<span lang="AR-SA"> </span>बुद्धिमान्<span lang="AR-SA"> </span>मनुष्यॆषु<span lang="AR-SA"> </span>सः<span lang="AR-SA"> </span>युक्तः<span lang="AR-SA"> </span>कृत्स्नकर्मकृत्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१८<span lang="AR-SA"> </span>॥
<br />
<br />ಕರ್ಮಣಿ<span lang="AR-SA"> </span>ಅಕರ್ಮ<span lang="AR-SA"> </span>ಯಃ<span lang="AR-SA"> </span>ಪಶ್ಯೇತ್<span lang="AR-SA"> </span>ಅಕರ್ಮಣಿ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಯಃ<span lang="AR-SA"> </span>|
<br />ಸಃ<span lang="AR-SA"> </span>ಬುದ್ಧಿಮಾನ್<span lang="AR-SA"> </span>ಮನುಷ್ಯೇಷು<span lang="AR-SA"> </span>ಸಃ<span lang="AR-SA"> </span>ಯುಕ್ತಃ<span lang="AR-SA"> </span>ಕೃತ್ಸ್ನಕರ್ಮಕೃತ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೮<span lang="AR-SA"> </span>||
<br />
<br />karmaNi akarma yaH pashyEt akarmaNi cha karma yaH |
<br />saH buddhimAn manuShyEShu saH yuktaH kRutsnakarmakRut || 4.18 ||
<br />
<br />
<br />One who sees absence of activity in activity; and activity in absence of activity, consider him to be the man with full of wisdom; he has achieved the yoga, and has performed all the duties.
<br />
<br />That is, he who perceives "the glorious Lord alone is the independent agent, I am not the absolute agent, all my activities are under His control, whatever I do is in virtue of such limited activity" and, he who sees the ceaseless activity of the Lord no matter whether the jeeva is active or inactive, he has qualified himself for attaining the full measure of wisdom and heavenly bliss proportionate to his performance. </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.19</p> <p face="georgia" class="MsoNormal">
<br />यस्य<span lang="AR-SA"> </span>सर्वॆ<span lang="AR-SA"> </span>समारम्भाः<span lang="AR-SA"> </span>काम<span lang="AR-SA">-</span>सन्कल्प<span lang="AR-SA">-</span>वर्जिताः<span lang="AR-SA"> </span>।
<br />ज्ञानाग्नि<span lang="AR-SA">-</span>दग्ध<span lang="AR-SA">-</span>कर्माणां<span lang="AR-SA"> </span>तम्<span lang="AR-SA"> </span>आहुः<span lang="AR-SA"> </span>पण्डितं<span lang="AR-SA"> </span>बुधाः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>१९<span lang="AR-SA"> </span>॥
<br />
<br />ಯಸ್ಯ<span lang="AR-SA"> </span>ಸರ್ವೇ<span lang="AR-SA"> </span>ಸಮಾರಂಭಾಃ<span lang="AR-SA"> </span>ಕಾಮ<span lang="AR-SA">-</span>ಸಂಕಲ್ಪ<span lang="AR-SA">-</span>ವರ್ಜಿತಾಃ<span lang="AR-SA"> </span>|
<br />ಜ್ಞಾನಾಗ್ನಿ<span lang="AR-SA">-</span>ದಗ್ಧ<span lang="AR-SA">-</span>ಕರ್ಮಾಣಾಂ<span lang="AR-SA"> </span>ತಮ್<span lang="AR-SA"> </span>ಆಹುಃ<span lang="AR-SA"> </span>ಪಂಡಿತಂ<span lang="AR-SA"> </span>ಬುಧಾಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೧೯<span lang="AR-SA"> </span>||
<br />
<br />yasya sarvE samAraMbhAH kAma-saMkalpa-varjitAH |
<br />j~jAnAgni-dagdha-karmANAM tam AhuH paMDitaM budhAH || 4.19 ||
<br />
<br />
<br />He whose activities are all begun without the desire of fruits, and without anticipation of achieving any particular purpose, he whose karma is burnt up by the fire of knowledge that Lord alone is the absolute doer, the wise declare him as a "sage". </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.20</p> <p face="georgia" class="MsoNormal">
<br />त्यक्त्वा<span lang="AR-SA"> </span>कर्मफलासंगं<span lang="AR-SA"> </span>नित्यतृप्तः<span lang="AR-SA"> </span>निराश्रयः<span lang="AR-SA"> </span>।
<br />कर्मणि<span lang="AR-SA"> </span>अभिप्रवृत्तः<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>एव<span lang="AR-SA"> </span>किञ्चित्<span lang="AR-SA"> </span>करॊति<span lang="AR-SA"> </span>सः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२०<span lang="AR-SA"> </span>॥
<br />
<br />ತ್ಯಕ್ತ್ವಾ<span lang="AR-SA"> </span>ಕರ್ಮಫಲಾಸಂಗಂ<span lang="AR-SA"> </span>ನಿತ್ಯತೃಪ್ತಃ<span lang="AR-SA"> </span>ನಿರಾಶ್ರಯಃ<span lang="AR-SA"> </span>|
<br />ಕರ್ಮಣಿ<span lang="AR-SA"> </span>ಅಭಿಪ್ರವೃತ್ತಃ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಏವ<span lang="AR-SA"> </span>ಕಿಂಚಿತ್<span lang="AR-SA"> </span>ಕರೋತಿ<span lang="AR-SA"> </span>ಸಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೦<span lang="AR-SA"> </span>||
<br />
<br />tyaktvA karmaphalaasaMgaM nityatRuptaH nirAshrayaH |
<br />karmaNi abhipravRuttaH api na Eva kiMchit karOti saH || 4.20 ||
<br />
<br />
<br />Having eschewed attachment to action and its fruits, he who is ever contended and seeks no other refuge, though ever engaged in action, he is verily doing nothing. </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.21</p> <p face="georgia" class="MsoNormal">
<br />निराशीः<span lang="AR-SA"> </span>यत<span lang="AR-SA"> </span>चित्त<span lang="AR-SA"> </span>आत्मा<span lang="AR-SA"> </span>त्यक्त<span lang="AR-SA"> </span>सर्व<span lang="AR-SA"> </span>परिग्रहः<span lang="AR-SA"> </span>।
<br />शरीरं<span lang="AR-SA"> </span>कॆवलं<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>कुर्वन्<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>आप्नॊति<span lang="AR-SA"> </span>किल्बिषम्<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२१<span lang="AR-SA"> </span>॥
<br />
<br />ನಿರಾಶೀಃ<span lang="AR-SA"> </span>ಯತ<span lang="AR-SA"> </span>ಚಿತ್ತ<span lang="AR-SA"> </span>ಆತ್ಮಾ<span lang="AR-SA"> </span>ತ್ಯಕ್ತ<span lang="AR-SA"> </span>ಸರ್ವ<span lang="AR-SA"> </span>ಪರಿಗ್ರಹಃ<span lang="AR-SA"> </span>|
<br />ಶರೀರಂ<span lang="AR-SA"> </span>ಕೇವಲಂ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಕುರ್ವನ್<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಆಪ್ನೋತಿ<span lang="AR-SA"> </span>ಕಿಲ್ಬಿಷಮ್<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೧<span lang="AR-SA"> </span>||
<br />
<br />nirAsheeH yata chitta AtmA tyakta sarva parigrahaH |
<br />shareeraM kEvalaM karma kurvan na ApnOti kilbiSham || 4.21 ||
<br />
<br />
<br />He who has controlled the mind and heart becomes freed from desires and divested of all surroundings; by doing what is barely physical work he acquires no sin (he does not come into the bondage of karma) </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.22</p> <p face="georgia" class="MsoNormal">
<br />यदृच्छा<span lang="AR-SA"> </span>लाभ<span lang="AR-SA"> </span>सन्तुष्टः<span lang="AR-SA"> </span>द्वन्द्व<span lang="AR-SA"> </span>अतीतः<span lang="AR-SA"> </span>विमत्सरः<span lang="AR-SA"> </span>।
<br />समः<span lang="AR-SA"> </span>सिद्धौ<span lang="AR-SA"> </span>असिद्धौ<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>कृत्वा<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>निबध्यतॆ<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२२<span lang="AR-SA"> </span>॥
<br />
<br />ಯದೃಚ್ಛಾ<span lang="AR-SA"> </span>ಲಾಭ<span lang="AR-SA"> </span>ಸಂತುಷ್ಟಃ<span lang="AR-SA"> </span>ದ್ವಂದ್ವ<span lang="AR-SA"> </span>ಅತೀತಃ<span lang="AR-SA"> </span>ವಿಮತ್ಸರಃ<span lang="AR-SA"> </span>|
<br />ಸಮಃ<span lang="AR-SA"> </span>ಸಿದ್ಧೌ<span lang="AR-SA"> </span>ಅಸಿದ್ಧೌ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಕೃತ್ವಾ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ನಿಬಧ್ಯತೇ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೨<span lang="AR-SA"> </span>||
<br />
<br />yadRucChA lAbha saMtuShTaH dvaMdva ateetaH vimatsaraH |
<br />samaH siddhau asiddhau cha kRutvA api na nibadhyatE || 4.22 ||
<br />
<br />
<br />He who is satisfied with what he gets by chance, who is beyond the pairs of opposites (love-hate etc.) and free from envy; being equal in success and failure, though he may perform, he is not bound by karma. </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.23</p> <p face="georgia" class="MsoNormal">
<br />गतसंगस्य<span lang="AR-SA"> </span>मुक्तस्य<span lang="AR-SA"> </span>ज्ञान<span lang="AR-SA"> </span>अवस्थित<span lang="AR-SA"> </span>चॆतसः<span lang="AR-SA"> </span>।
<br />यज्ञाय<span lang="AR-SA"> </span>आचरतः<span lang="AR-SA"> </span>कर्मः<span lang="AR-SA"> </span>समग्रं<span lang="AR-SA"> </span>प्रविलीयतॆ<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२३<span lang="AR-SA"> </span>॥
<br />
<br />ಗತಸಂಗಸ್ಯ<span lang="AR-SA"> </span>ಮುಕ್ತಸ್ಯ<span lang="AR-SA"> </span>ಜ್ಞಾನ<span lang="AR-SA"> </span>ಅವಸ್ಥಿತ<span lang="AR-SA"> </span>ಚೇತಸಃ<span lang="AR-SA"> </span>|
<br />ಯಜ್ಞಾಯ<span lang="AR-SA"> </span>ಆಚರತಃ<span lang="AR-SA"> </span>ಕರ್ಮಃ<span lang="AR-SA"> </span>ಸಮಗ್ರಂ<span lang="AR-SA"> </span>ಪ್ರವಿಲೀಯತೇ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೩<span lang="AR-SA"> </span>||
<br />
<br />gatasaMgasya muktasya j~jAna avasthita chEtasaH |
<br />yaj~jAya AcharataH karmaH samagraM pravileeyatE || 4.23 ||
<br />
<br />
<br />Freed from attachment to fruits and freed from wrong notion of being the absolute agent, with mind steadied by realization and devotion towards the Lord, he who does duties towards yajna, of him all actions melts away (ceases to be the cause of bondage). </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.24</p> <p face="georgia" class="MsoNormal">
<br />ब्रह्म<span lang="AR-SA"> </span>अर्पणं<span lang="AR-SA"> </span>ब्रह्म<span lang="AR-SA"> </span>हविः<span lang="AR-SA"> </span>ब्रह्म<span lang="AR-SA"> </span>अग्नौ<span lang="AR-SA"> </span>ब्रह्मणा<span lang="AR-SA"> </span>हुतम्<span lang="AR-SA"> </span>।
<br />ब्रह्म<span lang="AR-SA"> </span>एव<span lang="AR-SA"> </span>तॆन<span lang="AR-SA"> </span>गन्तव्यं<span lang="AR-SA"> </span>ब्रह्म<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>समाधिना<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२४<span lang="AR-SA"> </span>॥
<br />
<br />ಬ್ರಹ್ಮ<span lang="AR-SA"> </span>ಅರ್ಪಣಂ<span lang="AR-SA"> </span>ಬ್ರಹ್ಮ<span lang="AR-SA"> </span>ಹವಿಃ<span lang="AR-SA"> </span>ಬ್ರಹ್ಮ<span lang="AR-SA"> </span>ಅಗ್ನೌ<span lang="AR-SA"> </span>ಬ್ರಹ್ಮಣಾ<span lang="AR-SA"> </span>ಹುತಮ್<span lang="AR-SA"> </span>|
<br />ಬ್ರಹ್ಮ<span lang="AR-SA"> </span>ಏವ<span lang="AR-SA"> </span>ತೇನ<span lang="AR-SA"> </span>ಗಂತವ್ಯಂ<span lang="AR-SA"> </span>ಬ್ರಹ್ಮ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಸಮಾಧಿನಾ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೪<span lang="AR-SA"> </span>||
<br />
<br />brahma arpaNaM brahma haviH brahma agnau brahmaNA hutam |
<br />brahma Eva tEna gaMtavyaM brahma karma samAdhinA || 4.24 ||
<br />
<br />
<br />He who knows that Brahman is the means, Brahman is the offering, Brahman is the fire, Brahman is the act of offering, Brahman is the sacrifice together with meditation, by him alone Brahman is to be reached. </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.25</p> <p face="georgia" class="MsoNormal">
<br />दैवं<span lang="AR-SA"> </span>एव<span lang="AR-SA"> </span>अपरॆ<span lang="AR-SA"> </span>यज्ञं<span lang="AR-SA"> </span>यॊगिनः<span lang="AR-SA"> </span>पर्युपासतॆ<span lang="AR-SA"> </span>।
<br />ब्रह्म<span lang="AR-SA"> </span>अग्नौ<span lang="AR-SA"> </span>अपरॆ<span lang="AR-SA"> </span>यज्ञं<span lang="AR-SA"> </span>यज्ञॆन<span lang="AR-SA"> </span>इव<span lang="AR-SA"> </span>उपजुह्वति<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२५<span lang="AR-SA"> </span>॥
<br />
<br />ದೈವಂ<span lang="AR-SA"> </span>ಏವ<span lang="AR-SA"> </span>ಅಪರೇ<span lang="AR-SA"> </span>ಯಜ್ಞಂ<span lang="AR-SA"> </span>ಯೋಗಿನಃ<span lang="AR-SA"> </span>ಪರ್ಯುಪಾಸತೇ<span lang="AR-SA"> </span>|
<br />ಬ್ರಹ್ಮ<span lang="AR-SA"> </span>ಅಗ್ನೌ<span lang="AR-SA"> </span>ಅಪರೇ<span lang="AR-SA"> </span>ಯಜ್ಞಂ<span lang="AR-SA"> </span>ಯಜ್ಞೇನ<span lang="AR-SA"> </span>ಇವ<span lang="AR-SA"> </span>ಉಪಜುಹ್ವತಿ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೫<span lang="AR-SA"> </span>||
<br />
<br />daivaM Eva aparE yaj~jaM yOginaH paryupAsatE |
<br />brahma agnau aparE yaj~jaM yaj~jEna iva upajuhvati || 4.25 ||
<br />
<br />
<br />Some yogis perform the worship of the deities as if yajna (daivOpAsaneyE yajnavembante); some others make offerings into the fire of brahman (brahma swarUpavAda agniyalli) by means of actual yajna ritual. </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.26</p> <p face="georgia" class="MsoNormal">
<br />श्रॊत्र<span lang="AR-SA"> </span>आदीनि<span lang="AR-SA"> </span>इन्द्रियाणि<span lang="AR-SA"> </span>अन्यॆ<span lang="AR-SA"> </span>संयम<span lang="AR-SA"> </span>अग्निषु<span lang="AR-SA"> </span>जुह्वति<span lang="AR-SA"> </span>।
<br />शब्द<span lang="AR-SA"> </span>आदीन्<span lang="AR-SA"> </span>विषयान्<span lang="AR-SA"> </span>अन्य<span lang="AR-SA"> </span>इन्द्रिय<span lang="AR-SA"> </span>अग्निषु<span lang="AR-SA"> </span>जुह्वति<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२६<span lang="AR-SA"> </span>॥
<br />
<br />ಶ್ರೋತ್ರ<span lang="AR-SA"> </span>ಆದೀನಿ<span lang="AR-SA"> </span>ಇಂದ್ರಿಯಾಣಿ<span lang="AR-SA"> </span>ಅನ್ಯೇ<span lang="AR-SA"> </span>ಸಂಯಮ<span lang="AR-SA"> </span>ಅಗ್ನಿಷು<span lang="AR-SA"> </span>ಜುಹ್ವತಿ<span lang="AR-SA"> </span>|
<br />ಶಬ್ದ<span lang="AR-SA"> </span>ಆದೀನ್<span lang="AR-SA"> </span>ವಿಷಯಾನ್<span lang="AR-SA"> </span>ಅನ್ಯ<span lang="AR-SA"> </span>ಇಂದ್ರಿಯ<span lang="AR-SA"> </span>ಅಗ್ನಿಷು<span lang="AR-SA"> </span>ಜುಹ್ವತಿ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೬<span lang="AR-SA"> </span>||
<br />
<br />shrOtra Adeeni indriyANi anyE saMyama agniShu juhvati |
<br />shabda Adeen viShayAn anya indriya agniShu juhvati || 4.26 ||
<br />
<br />
<br />Others offer the hearing and other senses into the fires of restraint; still others sacrifice sound and other objects of sense into the fires of the senses.
<br />
<br />(Some restrain their senses thinking that it constitutes the Lord's worship; others with the same devotion and knowledge are experiencing the objects of sense by means of the senses.) </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.27</p> <p face="georgia" class="MsoNormal">
<br />सर्वाणि<span lang="AR-SA"> </span>इन्द्रिय<span lang="AR-SA"> </span>कर्माणि<span lang="AR-SA"> </span>प्राण<span lang="AR-SA"> </span>कर्माणि<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>अपरॆ<span lang="AR-SA"> </span>।
<br />आत्म<span lang="AR-SA"> </span>संयम<span lang="AR-SA"> </span>यॊग<span lang="AR-SA"> </span>अग्नौ<span lang="AR-SA"> </span>जुह्वति<span lang="AR-SA"> </span>ज्ञानदीपितॆ<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२७<span lang="AR-SA"> </span>॥
<br />
<br />ಸರ್ವಾಣಿ<span lang="AR-SA"> </span>ಇಂದ್ರಿಯ<span lang="AR-SA"> </span>ಕರ್ಮಾಣಿ<span lang="AR-SA"> </span>ಪ್ರಾಣ<span lang="AR-SA"> </span>ಕರ್ಮಾಣಿ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಅಪರೇ<span lang="AR-SA"> </span>|
<br />ಆತ್ಮ<span lang="AR-SA"> </span>ಸಂಯಮ<span lang="AR-SA"> </span>ಯೋಗ<span lang="AR-SA"> </span>ಅಗ್ನೌ<span lang="AR-SA"> </span>ಜುಹ್ವತಿ<span lang="AR-SA"> </span>ಜ್ಞಾನದೀಪಿತೇ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೭<span lang="AR-SA"> </span>||
<br />
<br />sarvANi indriya karmANi prANa karmANi cha aparE |
<br />Atma saMyama yOga agnau juhvati j~jAnadeepitE || 4.27 ||
<br />
<br />
<br />Kindled by knowledge, others again offer all the activities of the organs of action and the activities of breath (prANa) into the fire of yoga, called the restraint of mind </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.28</p> <p face="georgia" class="MsoNormal">
<br />द्रव्ययज्ञाः<span lang="AR-SA"> </span>तपॊयज्ञा<span lang="AR-SA"> </span>यॊगयज्ञाः<span lang="AR-SA"> </span>तथा<span lang="AR-SA"> </span>अपरॆ<span lang="AR-SA"> </span>।
<br />स्वाध्याय<span lang="AR-SA"> </span>ज्ञानयज्ञाः<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>यतयः<span lang="AR-SA"> </span>संशित<span lang="AR-SA"> </span>व्रताः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२८<span lang="AR-SA"> </span>॥
<br />
<br />ದ್ರವ್ಯಯಜ್ಞಾಃ<span lang="AR-SA"> </span>ತಪೋಯಜ್ಞಾ<span lang="AR-SA"> </span>ಯೋಗಯಜ್ಞಾಃ<span lang="AR-SA"> </span>ತಥಾ<span lang="AR-SA"> </span>ಅಪರೇ<span lang="AR-SA"> </span>|
<br />ಸ್ವಾಧ್ಯಾಯ<span lang="AR-SA"> </span>ಜ್ಞಾನಯಜ್ಞಾಃ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಯತಯಃ<span lang="AR-SA"> </span>ಸಂಶಿತ<span lang="AR-SA"> </span>ವ್ರತಾಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೮<span lang="AR-SA"> </span>||
<br />
<br />dravyayaj~jAH tapOyaj~jA yOgayaj~jAH tathA aparE |
<br />svAdhyAya j~jAnayaj~jAH cha yatayaH saMshita vratAH || 4.28 ||
<br />
<br />
<br />There are yet others who perform sacrifice with substances, sacrifice with austerities, sacrifice with meditation, and sacrifice by studying the Vedas and acquiring the transcendental knowledge; all enlightened beings and performers of strict vows. </p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.29</p> <p face="georgia" class="MsoNormal">
<br />अपानॆ<span lang="AR-SA"> </span>जुह्वति<span lang="AR-SA"> </span>प्राणं<span lang="AR-SA"> </span>प्राणॆ<span lang="AR-SA"> </span>अपानं<span lang="AR-SA"> </span>तथा<span lang="AR-SA"> </span>अपरॆ<span lang="AR-SA"> </span>।
<br />प्राण<span lang="AR-SA">-</span>अपान<span lang="AR-SA"> </span>गती<span lang="AR-SA"> </span>रुद्ध्वा<span lang="AR-SA"> </span>प्राणायाम<span lang="AR-SA"> </span>परायणाः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>२९<span lang="AR-SA"> </span>॥
<br />
<br />ಅಪಾನೇ<span lang="AR-SA"> </span>ಜುಹ್ವತಿ<span lang="AR-SA"> </span>ಪ್ರಾಣಂ<span lang="AR-SA"> </span>ಪ್ರಾಣೇ<span lang="AR-SA"> </span>ಅಪಾನಂ<span lang="AR-SA"> </span>ತಥಾ<span lang="AR-SA"> </span>ಅಪರೇ<span lang="AR-SA"> </span>|
<br />ಪ್ರಾಣ<span lang="AR-SA">-</span>ಅಪಾನ<span lang="AR-SA"> </span>ಗತೀ<span lang="AR-SA"> </span>ರುದ್ಧ್ವಾ<span lang="AR-SA"> </span>ಪ್ರಾಣಾಯಾಮ<span lang="AR-SA"> </span>ಪರಾಯಣಾಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೨೯<span lang="AR-SA"> </span>||
<br />
<br />apAnE juhvati prANaM prANE apAnaM tathA aparE |
<br />prANa-apAna gatI ruddhvA prANAyAma parAyaNAH || 4.29 ||
<br />
<br />
<br />Some other people, who are devoted to controlling the breath, having checked the courses of prana and apaana, make the prana enter into apaana, and apaana into prana.
<br />
<br />(This describes the state of kumbhaka when those practising Yoga suspend the process of respiration completely for some time for the purpose of securing perfect concentration.) </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.30</p> <p style="font-family: georgia;" class="MsoNormal">
<br />अपरॆ<span lang="AR-SA"> </span>नियत<span lang="AR-SA"> </span>आहाराः<span lang="AR-SA"> </span>प्राणान्<span lang="AR-SA"> </span>प्राणॆषु<span lang="AR-SA"> </span>जुह्वति<span lang="AR-SA"> </span>।
<br />सर्वॆ<span lang="AR-SA"> </span>अपि<span lang="AR-SA"> </span>एतॆ<span lang="AR-SA"> </span>यज्ञ<span lang="AR-SA"> </span>विदः<span lang="AR-SA"> </span>यज्ञ<span lang="AR-SA"> </span>क्षपित<span lang="AR-SA"> </span>कल्मषाः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३०<span lang="AR-SA"> </span>॥
<br />
<br />ಅಪರೇ<span lang="AR-SA"> </span>ನಿಯತ<span lang="AR-SA"> </span>ಆಹಾರಾಃ<span lang="AR-SA"> </span>ಪ್ರಾಣಾನ್<span lang="AR-SA"> </span>ಪ್ರಾಣೇಷು<span lang="AR-SA"> </span>ಜುಹ್ವತಿ<span lang="AR-SA"> </span>|
<br />ಸರ್ವೇ<span lang="AR-SA"> </span>ಅಪಿ<span lang="AR-SA"> </span>ಏತೇ<span lang="AR-SA"> </span>ಯಜ್ಞ<span lang="AR-SA"> </span>ವಿದಃ<span lang="AR-SA"> </span>ಯಜ್ಞ<span lang="AR-SA"> </span>ಕ್ಷಪಿತ<span lang="AR-SA"> </span>ಕಲ್ಮಷಾಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೦<span lang="AR-SA"> </span>||
<br />
<br />aparE niyata AhArAH prANAn prANEShu juhvati |
<br />sarvE api etE yaj~ja vidaH yaj~ja kShapita kalmaShAH || 4.30 ||
<br />
<br />
<br />Others having regulated their food, sacrifice the senses into the senses (restrain or limit the activities of the senses in themselves). All these without exception have known yajnya, have their sins reduced by yajnya. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.31</p> <p style="font-family: georgia;" class="MsoNormal">
<br />यज्ञ<span lang="AR-SA"> </span>शिष्ट<span lang="AR-SA"> </span>अमृत<span lang="AR-SA"> </span>भुजः<span lang="AR-SA"> </span>यान्ति<span lang="AR-SA"> </span>ब्रह्म<span lang="AR-SA"> </span>सनातनम्<span lang="AR-SA"> </span>।
<br />न<span lang="AR-SA"> </span>अयं<span lang="AR-SA"> </span>लॊकः<span lang="AR-SA"> </span>अस्ति<span lang="AR-SA"> </span>अयज्ञस्य<span lang="AR-SA"> </span>कुतः<span lang="AR-SA"> </span>अन्यः<span lang="AR-SA"> </span>कुरुसत्तम<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३१<span lang="AR-SA"> </span>॥
<br />
<br />ಯಜ್ಞ<span lang="AR-SA"> </span>ಶಿಷ್ಟ<span lang="AR-SA"> </span>ಅಮೃತ<span lang="AR-SA"> </span>ಭುಜಃ<span lang="AR-SA"> </span>ಯಾಂತಿ<span lang="AR-SA"> </span>ಬ್ರಹ್ಮ<span lang="AR-SA"> </span>ಸನಾತನಮ್<span lang="AR-SA"> </span>|
<br />ನ<span lang="AR-SA"> </span>ಅಯಂ<span lang="AR-SA"> </span>ಲೋಕಃ<span lang="AR-SA"> </span>ಅಸ್ತಿ<span lang="AR-SA"> </span>ಅಯಜ್ಞಸ್ಯ<span lang="AR-SA"> </span>ಕುತಃ<span lang="AR-SA"> </span>ಅನ್ಯಃ<span lang="AR-SA"> </span>ಕುರುಸತ್ತಮ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೧<span lang="AR-SA"> </span>||
<br />
<br />yaj~ja shiShTa amRuta bhujaH yAnti brahma sanAtanam |
<br />na ayaM lOkaH asti ayaj~jasya kutaH anyaH kurusattama || 4.31 ||
<br />
<br />
<br />O best of Kurus, those who consume the equivalent of amrita that remains after offering to the God in sacrifice, they reach the eternal Brahman. But for a non-sacrificer, there is no place in this world, much less in the superior worlds. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.32</p> <p style="font-family: georgia;" class="MsoNormal">
<br />एवं<span lang="AR-SA"> </span>बहुविधाः<span lang="AR-SA"> </span>यज्ञाः<span lang="AR-SA"> </span>वितताः<span lang="AR-SA"> </span>ब्रह्मणः<span lang="AR-SA"> </span>मुखॆ<span lang="AR-SA"> </span>।
<br />कर्मजान्<span lang="AR-SA"> </span>विद्धि<span lang="AR-SA"> </span>तान्<span lang="AR-SA"> </span>सर्वान्<span lang="AR-SA"> </span>एवं<span lang="AR-SA"> </span>ज्ञात्वा<span lang="AR-SA"> </span>विमॊक्ष्यसॆ<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३२<span lang="AR-SA"> </span>॥
<br />
<br />ಏವಂ<span lang="AR-SA"> </span>ಬಹುವಿಧಾಃ<span lang="AR-SA"> </span>ಯಜ್ಞಾಃ<span lang="AR-SA"> </span>ವಿತತಾಃ<span lang="AR-SA"> </span>ಬ್ರಹ್ಮಣಃ<span lang="AR-SA"> </span>ಮುಖೇ<span lang="AR-SA"> </span>|
<br />ಕರ್ಮಜಾನ್<span lang="AR-SA"> </span>ವಿದ್ಧಿ<span lang="AR-SA"> </span>ತಾನ್<span lang="AR-SA"> </span>ಸರ್ವಾನ್<span lang="AR-SA"> </span>ಏವಂ<span lang="AR-SA"> </span>ಜ್ಞಾತ್ವಾ<span lang="AR-SA"> </span>ವಿಮೋಕ್ಷ್ಯಸೇ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೨<span lang="AR-SA"> </span>||
<br />
<br />evaM bahuvidhAH yaj~jAH vitatAH brahmaNaH mukhE |
<br />karmajAn viddhi tAn sarvAn evaM j~jAtvA vimOkShyasE || 4.32 ||
<br />
<br />
<br />Thus, of sacrifices are of many kinds in detail, but all are offered to Brahman; know them all as resulting from action; having thus understood, you will seek release.
<br />
<br />(Thus is implied: Arjuna, if you abandon war, and then for the sake of release you practise meditation, or any such thing, know that even that is an activity; thereby you will only be abandoning the duty imposed upon you, but you have not escaped "doing". Hence it is fit that being wise, you do not abandon the ordained duty of war.) </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.33</p> <p style="font-family: georgia;" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">श्रॆयान्<span lang="AR-SA"> </span>द्रव्यमयात्<span lang="AR-SA"> </span>यज्ञात्<span lang="AR-SA"> </span>ज्ञान<span lang="AR-SA"> </span>यज्ञः<span lang="AR-SA"> </span>परन्तप<span lang="AR-SA"> </span>।
<br />सर्वं<span lang="AR-SA"> </span>कर्म<span lang="AR-SA"> </span>अखिलं<span lang="AR-SA"> </span>पार्थ<span lang="AR-SA"> </span>ज्ञानॆ<span lang="AR-SA"> </span>परिसमाप्यतॆ<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३३<span lang="AR-SA"> </span>॥
<br />
<br />ಶ್ರೇಯಾನ್<span lang="AR-SA"> </span>ದ್ರವ್ಯಮಯಾತ್<span lang="AR-SA"> </span>ಯಜ್ಞಾತ್<span lang="AR-SA"> </span>ಜ್ಞಾನ<span lang="AR-SA"> </span>ಯಜ್ಞಃ<span lang="AR-SA"> </span>ಪರಂತಪ<span lang="AR-SA"> </span>|
<br />ಸರ್ವಂ<span lang="AR-SA"> </span>ಕರ್ಮ<span lang="AR-SA"> </span>ಅಖಿಲಂ<span lang="AR-SA"> </span>ಪಾರ್ಥ<span lang="AR-SA"> </span>ಜ್ಞಾನೇ<span lang="AR-SA"> </span>ಪರಿಸಮಾಪ್ಯತೇ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೩<span lang="AR-SA"> </span>||
<br />
<br />shrEyAn dravyamayAt yaj~jAt j~jAna yaj~jaH parantapa |
<br />sarvaM karma akhilaM pArtha j~jAnE parisamApyatE || 4.33 ||
<br />
<br />
<br />If it be asked that which of the aforesaid sacrifices is the most exalted, the Lord says:
<br />
<br />O Parantapa, better than the sacrifices of the substances is the "sacrifice of wisdom" (righteous efforts to gain knowledge and wisdom); every act, be it the smallest, finds its accomplishment in wisdom (when the wisdom is gained, all actions bear fruits), O Partha. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.34</p> <p style="font-family: georgia;" class="MsoNormal">
<br />तत्<span lang="AR-SA"> </span>विद्धि<span lang="AR-SA"> </span>प्रणिपातॆन<span lang="AR-SA"> </span>परिप्रश्नॆन<span lang="AR-SA"> </span>सॆवया<span lang="AR-SA"> </span>।
<br />उपदॆक्ष्यन्ति<span lang="AR-SA"> </span>तॆ<span lang="AR-SA"> </span>ज्ञानं<span lang="AR-SA"> </span>ज्ञानिनः<span lang="AR-SA"> </span>तत्वदर्शिनः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३४<span lang="AR-SA"> </span>॥
<br />
<br />ತತ್<span lang="AR-SA"> </span>ವಿದ್ಧಿ<span lang="AR-SA"> </span>ಪ್ರಣಿಪಾತೇನ<span lang="AR-SA"> </span>ಪರಿಪ್ರಶ್ನೇನ<span lang="AR-SA"> </span>ಸೇವಯಾ<span lang="AR-SA"> </span>|
<br />ಉಪದೇಕ್ಷ್ಯಂತಿ<span lang="AR-SA"> </span>ತೇ<span lang="AR-SA"> </span>ಜ್ಞಾನಂ<span lang="AR-SA"> </span>ಜ್ಞಾನಿನಃ<span lang="AR-SA"> </span>ತತ್ವದರ್ಶಿನಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೪<span lang="AR-SA"> </span>||
<br />
<br />tat viddhi praNipAtEna pariprashnEna sEvayA |
<br />upadEkShyanti tE j~jAnaM j~jAninaH tatvadarshinaH || 4.34 ||
<br />
<br />
<br />Therefore by request, by service, by respectful inquiry, the wise who see the truth will impart you knowledge; do learn that from them. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.35</p> <p style="font-family: georgia;" class="MsoNormal">
<br />यत्<span lang="AR-SA"> </span>ज्ञात्वा<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>पुनः<span lang="AR-SA"> </span>मॊहं<span lang="AR-SA"> </span>एवं<span lang="AR-SA"> </span>यास्यसि<span lang="AR-SA"> </span>पाण्डव<span lang="AR-SA"> </span>।
<br />यॆन<span lang="AR-SA"> </span>भूतानि<span lang="AR-SA"> </span>अशॆषाणि<span lang="AR-SA"> </span>द्रक्ष्यसि<span lang="AR-SA"> </span>आत्मनि<span lang="AR-SA"> </span>अथॊ<span lang="AR-SA"> </span>मयि<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३५<span lang="AR-SA"> </span>॥
<br />
<br />ಯತ್<span lang="AR-SA"> </span>ಜ್ಞಾತ್ವಾ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಪುನಃ<span lang="AR-SA"> </span>ಮೋಹಂ<span lang="AR-SA"> </span>ಏವಂ<span lang="AR-SA"> </span>ಯಾಸ್ಯಸಿ<span lang="AR-SA"> </span>ಪಾಂಡವ<span lang="AR-SA"> </span>|
<br />ಯೇನ<span lang="AR-SA"> </span>ಭೂತಾನಿ<span lang="AR-SA"> </span>ಅಶೇಷಾಣಿ<span lang="AR-SA"> </span>ದ್ರಕ್ಷ್ಯಸಿ<span lang="AR-SA"> </span>ಆತ್ಮನಿ<span lang="AR-SA"> </span>ಅಥೋ<span lang="AR-SA"> </span>ಮಯಿ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೫<span lang="AR-SA"> </span>||
<br />
<br />yat j~jAtvA na punaH mOhaM evaM yAsyasi pANDava |
<br />yEna bhUtAni ashEShANi drakShyasi Atmani athO mayi || 4.35 ||
<br />
<br />
<br />Having gained the knowledge (to be imparted to you) you shall not again fall into this confusion, O Pandava. Hence by that knowledge you shall see all beings without exception, in Me, the Atman (the one who sits within all beings and actuates them). </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.36</p> <p style="font-family: georgia;" class="MsoNormal">
<br />अपि<span lang="AR-SA"> </span>चॆत्<span lang="AR-SA"> </span>असि<span lang="AR-SA"> </span>पापॆभ्यः<span lang="AR-SA"> </span>सर्वॆभ्यः<span lang="AR-SA"> </span>पापकृत्तमः<span lang="AR-SA"> </span>।
<br />सर्वं<span lang="AR-SA"> </span>ज्ञान<span lang="AR-SA"> </span>प्लवॆन<span lang="AR-SA"> </span>एव<span lang="AR-SA"> </span>वृजिनं<span lang="AR-SA"> </span>सन्तरिष्यसि<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३६<span lang="AR-SA"> </span>॥
<br />
<br />ಅಪಿ<span lang="AR-SA"> </span>ಚೇತ್<span lang="AR-SA"> </span>ಅಸಿ<span lang="AR-SA"> </span>ಪಾಪೇಭ್ಯಃ<span lang="AR-SA"> </span>ಸರ್ವೇಭ್ಯಃ<span lang="AR-SA"> </span>ಪಾಪಕೃತ್ತಮಃ<span lang="AR-SA"> </span>|
<br />ಸರ್ವಂ<span lang="AR-SA"> </span>ಜ್ಞಾನ<span lang="AR-SA"> </span>ಪ್ಲವೇನ<span lang="AR-SA"> </span>ಏವ<span lang="AR-SA"> </span>ವೃಜಿನಂ<span lang="AR-SA"> </span>ಸಂತರಿಷ್ಯಸಿ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೬<span lang="AR-SA"> </span>||
<br />
<br />api chEt asi pApEbhyaH sarvEbhyaH pApakRuttamaH |
<br />sarvaM j~jAna plavEna eva vRujinaM santariShyasi || 4.36 ||
<br />
<br />
<br />Even if you were the worst sinner of all sinners, you shall be able to cross over all the sins by the raft of wisdom alone. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.37</p> <p style="font-family: georgia;" class="MsoNormal">
<br />यथा<span lang="AR-SA"> </span>एधांसि<span lang="AR-SA"> </span>समिद्धः<span lang="AR-SA"> </span>अग्निः<span lang="AR-SA"> </span>भस्मसात्<span lang="AR-SA"> </span>कुरुतॆ<span lang="AR-SA"> </span>अर्जुन<span lang="AR-SA"> </span>।
<br />ज्ञान<span lang="AR-SA"> </span>अग्निः<span lang="AR-SA"> </span>सर्व<span lang="AR-SA"> </span>कर्माणि<span lang="AR-SA"> </span>भस्मसात्<span lang="AR-SA"> </span>कुरुतॆ<span lang="AR-SA"> </span>तथा<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३७<span lang="AR-SA"> </span>॥
<br />
<br />ಯಥಾ<span lang="AR-SA"> </span>ಏಧಾಂಸಿ<span lang="AR-SA"> </span>ಸಮಿದ್ಧಃ<span lang="AR-SA"> </span>ಅಗ್ನಿಃ<span lang="AR-SA"> </span>ಭಸ್ಮಸಾತ್<span lang="AR-SA"> </span>ಕುರುತೇ<span lang="AR-SA"> </span>ಅರ್ಜುನ<span lang="AR-SA"> </span>|
<br />ಜ್ಞಾನ<span lang="AR-SA"> </span>ಅಗ್ನಿಃ<span lang="AR-SA"> </span>ಸರ್ವ<span lang="AR-SA"> </span>ಕರ್ಮಾಣಿ<span lang="AR-SA"> </span>ಭಸ್ಮಸಾತ್<span lang="AR-SA"> </span>ಕುರುತೇ<span lang="AR-SA"> </span>ತಥಾ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೭<span lang="AR-SA"> </span>||
<br />
<br />yathA edhAMsi samiddhaH agniH bhasmasAt kurutE arjuna |
<br />j~jAna agniH sarva karmANi bhasmasAt kurutE tathA || 4.37 ||
<br />
<br />
<br />Just as how the flaming fire reduces all fuel to ashes, O Arjuna, so does the fire of wisdom reduce all actions to ashes </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.38</p> <p style="font-family: georgia;" class="MsoNormal">
<br />न<span lang="AR-SA"> </span>हि<span lang="AR-SA"> </span>ज्ञानॆन<span lang="AR-SA"> </span>सदृशं<span lang="AR-SA"> </span>पवित्रम्<span lang="AR-SA"> </span>इह<span lang="AR-SA"> </span>विद्यतॆ<span lang="AR-SA"> </span>।
<br />तत्<span lang="AR-SA"> </span>स्वयं<span lang="AR-SA"> </span>यॊगसंसिद्धः<span lang="AR-SA"> </span>कालॆन<span lang="AR-SA"> </span>आत्मनि<span lang="AR-SA"> </span>विन्दति<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३८<span lang="AR-SA"> </span>॥
<br />
<br />ನ<span lang="AR-SA"> </span>ಹಿ<span lang="AR-SA"> </span>ಜ್ಞಾನೇನ<span lang="AR-SA"> </span>ಸದೃಶಂ<span lang="AR-SA"> </span>ಪವಿತ್ರಮ್<span lang="AR-SA"> </span>ಇಹ<span lang="AR-SA"> </span>ವಿದ್ಯತೇ<span lang="AR-SA"> </span>|
<br />ತತ್<span lang="AR-SA"> </span>ಸ್ವಯಂ<span lang="AR-SA"> </span>ಯೋಗಸಂಸಿದ್ಧಃ<span lang="AR-SA"> </span>ಕಾಲೇನ<span lang="AR-SA"> </span>ಆತ್ಮನಿ<span lang="AR-SA"> </span>ವಿಂದತಿ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೮<span lang="AR-SA"> </span>||
<br />
<br />na hi j~jAnEna sadRushaM pavitram iha vidyatE |
<br />tat svayaM yOgasaMsiddhaH kAlEna Atmani vindati || 4.38 ||
<br />
<br />
<br />In this world there is nothing as purifying as the wisdom (correct knowledge); The illuminated soul, cultivated in this wisdom, eventually gets to the God in the course of time. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.39</p> <p style="font-family: georgia;" class="MsoNormal">
<br />श्रद्धावान्<span lang="AR-SA"> </span>लभतॆ<span lang="AR-SA"> </span>ज्ञानं<span lang="AR-SA"> </span>तत्<span lang="AR-SA"> </span>परः<span lang="AR-SA"> </span>संयत<span lang="AR-SA"> </span>इन्द्रियः<span lang="AR-SA"> </span>।
<br />ज्ञानं<span lang="AR-SA"> </span>लब्ध्वा<span lang="AR-SA"> </span>परां<span lang="AR-SA"> </span>शान्तिम्<span lang="AR-SA"> </span>अचिरॆण<span lang="AR-SA"> </span>अधिगच्छति<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>३९<span lang="AR-SA"> </span>॥
<br />
<br />ಶ್ರದ್ಧಾವಾನ್<span lang="AR-SA"> </span>ಲಭತೇ<span lang="AR-SA"> </span>ಜ್ಞಾನಂ<span lang="AR-SA"> </span>ತತ್<span lang="AR-SA"> </span>ಪರಃ<span lang="AR-SA"> </span>ಸಂಯತ<span lang="AR-SA"> </span>ಇಂದ್ರಿಯಃ<span lang="AR-SA"> </span>|
<br />ಜ್ಞಾನಂ<span lang="AR-SA"> </span>ಲಬ್<span lang="AR-SA"></span>ಧ್ವಾ<span lang="AR-SA"> </span>ಪರಾಂ<span lang="AR-SA"> </span>ಶಾಂತಿಮ್<span lang="AR-SA"> </span>ಅಚಿರೇಣ<span lang="AR-SA"> </span>ಅಧಿಗಚ್ಛತಿ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೩೯<span lang="AR-SA"> </span>||
<br />
<br />shraddhAvAn labhatE j~jAnaM tat paraH saMyata indriyaH |
<br />j~jAnaM labdhvA parAM shAntim achirENa adhigacChati || 4.39 ||
<br />
<br />
<br />He who is full of faith and devoted to the Supreme Lord, and has mastery over his senses, obtains wisdom, and before long thereafter (after exhausting his prArabdha karma) attains the Moksha </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.40</p> <p style="font-family: georgia;" class="MsoNormal">
<br />अज्ञः<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>अश्रद्दधानः<span lang="AR-SA"> </span>च<span lang="AR-SA"> </span>संशय<span lang="AR-SA">-</span>आत्मा<span lang="AR-SA"> </span>विनश्यन्ति<span lang="AR-SA"> </span>।
<br />न<span lang="AR-SA"> </span>अयं<span lang="AR-SA"> </span>लॊकः<span lang="AR-SA"> </span>अस्ति<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>परः<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>सुखं<span lang="AR-SA"> </span>संशय<span lang="AR-SA">-</span>आत्मनः<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>४०<span lang="AR-SA"> </span>॥
<br />
<br />ಅಜ್ಞಃ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಅಶ್ರದ್ದಧಾನಃ<span lang="AR-SA"> </span>ಚ<span lang="AR-SA"> </span>ಸಂಶಯ<span lang="AR-SA">-</span>ಆತ್ಮಾ<span lang="AR-SA"> </span>ವಿನಶ್ಯಂತಿ<span lang="AR-SA"> </span>|
<br />ನ<span lang="AR-SA"> </span>ಅಯಂ<span lang="AR-SA"> </span>ಲೋಕಃ<span lang="AR-SA"> </span>ಅಸ್ತಿ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಪರಃ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಸುಖಂ<span lang="AR-SA"> </span>ಸಂಶಯ<span lang="AR-SA">-</span>ಆತ್ಮನಃ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೪೦<span lang="AR-SA"> </span>||
<br />
<br />aj~jaH cha ashraddadhAnaH cha saMshaya-AtmA vinashyanti |
<br />na ayaM lOkaH asti na paraH na sukhaM saMshaya-AtmanaH || 4.40 ||
<br />
<br />
<br />If knowledge, and means of knowledge are absent, naturally wrong notions would step in, and the Lord points out the consequences of the latter :
<br />
<br />The one, who is ignorant, is destitute of faith, and having full of doubts (uncertainty), he perishes (goes to Hell); for him who doubts, there is neither this world nor the other (superior lokas) nor happiness. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.41</p> <p style="font-family: georgia;" class="MsoNormal">
<br />यॊग<span lang="AR-SA"> </span>सन्यस्त<span lang="AR-SA"> </span>कर्माणं<span lang="AR-SA"> </span>ज्ञान<span lang="AR-SA"> </span>सञ्छिन्न<span lang="AR-SA"> </span>संशयम्<span lang="AR-SA"> </span>।
<br />आत्मवन्तं<span lang="AR-SA"> </span>न<span lang="AR-SA"> </span>कर्माणि<span lang="AR-SA"> </span>निबध्नन्ति<span lang="AR-SA"> </span>धनञ्जय<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>४१<span lang="AR-SA"> </span>॥
<br />
<br />ಯೋಗ<span lang="AR-SA"> </span>ಸಂಯಸ್ತ<span lang="AR-SA"> </span>ಕರ್ಮಾಣಂ<span lang="AR-SA"> </span>ಜ್ಞಾನ<span lang="AR-SA"> </span>ಸಂಛಿನ್ನ<span lang="AR-SA"> </span>ಸಂಶಯಮ್<span lang="AR-SA"> </span>|
<br />ಆತ್ಮವಂತಂ<span lang="AR-SA"> </span>ನ<span lang="AR-SA"> </span>ಕರ್ಮಾಣಿ<span lang="AR-SA"> </span>ನಿಬಧ್ನಂತಿ<span lang="AR-SA"> </span>ಧನಂಜಯ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೪೧<span lang="AR-SA"> </span>||
<br />
<br />yOga sanyasta karmANaM j~jAna sa~jChinna saMshayam |
<br />AtmavantaM na karmANi nibadhnanti dhana~jjaya || 4.41 ||
<br />
<br />
<br />O Dhananjaya, he whose heart is set on the Lord and actions are offered to Him, whose doubts are dispelled by wisdom, whose master is the Supreme Lord - to such a person, actions do not bind. (that is, he attains release) </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">
<br /></p><p style="font-family: georgia; font-weight: bold;" class="MsoNormal">4.42</p> <p style="font-family: georgia;" class="MsoNormal">
<br />तस्मात्<span lang="AR-SA"> </span>अज्ञान<span lang="AR-SA"> </span>सम्भूतं<span lang="AR-SA"> </span>हृत्<span lang="AR-SA"></span>स्थं<span lang="AR-SA"> </span>ज्ञानासिन<span lang="AR-SA"> </span>आत्मनः<span lang="AR-SA"> </span>।
<br />छित्वा<span lang="AR-SA"> </span>एनं<span lang="AR-SA"> </span>संशयं<span lang="AR-SA"> </span>यॊगम्<span lang="AR-SA"> </span>आतिष्ठ<span lang="AR-SA"> </span>उत्तिष्ठ<span lang="AR-SA"> </span>भारत<span lang="AR-SA"> </span>॥<span lang="AR-SA"> </span>४<span lang="AR-SA">.</span>४२<span lang="AR-SA"> </span>॥
<br />
<br />ತಸ್ಮಾತ್<span lang="AR-SA"> </span>ಅಜ್ಞಾನ<span lang="AR-SA"> </span>ಸಂಭೂತಂ<span lang="AR-SA"> </span>ಹೃತ್<span lang="AR-SA"></span>ಸ್ಥಂ<span lang="AR-SA"> </span>ಜ್ಞಾನಾಸಿನ<span lang="AR-SA"> </span>ಆತ್ಮನಃ<span lang="AR-SA"> </span>|
<br />ಛಿತ್ವಾ<span lang="AR-SA"> </span>ಏನಂ<span lang="AR-SA"> </span>ಸಂಶಯಂ<span lang="AR-SA"> </span>ಯೋಗಮ್<span lang="AR-SA"> </span>ಆತಿಷ್ಠ<span lang="AR-SA"> </span>ಉತ್ತಿಷ್ಠ<span lang="AR-SA"> </span>ಭಾರತ<span lang="AR-SA"> </span>|| ೪<span lang="AR-SA">.</span>೪೨<span lang="AR-SA"> </span>||
<br />
<br />tasmAt aj~jAna sambhUtaM hRut^sthaM j~jAnAsina AtmanaH |
<br />ChitvA enaM saMshayaM yOgam AtiShTha uttiShTha bhArata || 4.42 ||
<br />
<br />
<br />Therefore having cut into pieces, with the sword of wisdom, the doubt that has arisen out of ignorance and which abides in the heart, follow the Yoga; stand up (to fight) O Bharata.
<br />
<br />
<br />
<br /><span style="font-weight: bold;">Thus ends "Jnyana Yoga", the Fourth chapter of Sri Bhagavadgeeta</span>
<br />
<br /><span style="font-weight: bold;"> <span style="color: rgb(204, 0, 0);">shree bhArateeramaNa mukhyaprANa antargata shree krishNArpaNam astu </span></span></p> <p style="font-family: georgia; font-weight: bold;" class="MsoNormal"><o:p> </o:p></p> Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com2tag:blogger.com,1999:blog-4277510396610639127.post-43262175460212070502010-09-09T23:01:00.000+05:302010-09-09T23:03:43.596+05:30The Essence of Madhva Philosophy<span style="font-family: verdana;"></span><span style="font-size:180%;"><span style="font-family: verdana; font-weight: bold;">The Essence of Madhva Philosophy<br /><br />− tatvavaada or dvaita</span></span><br /><br /><span style="font-family: verdana; color: rgb(51, 51, 255);"><br />Author: Padmashri Bannanje Govindacharya</span><br /><br /><span style="font-family: verdana; color: rgb(51, 51, 255);">Publisher: Poornaprajna Vidyapeeta, Bengaluru </span><br /><br /><br /><br /><br /><span style="font-family: verdana;">Acharya Madhva's line of thought gave a new turn to the tradition of Indian Philosophy. This has been called by the name 'tatvavaada' in ancient works. In later times, when the un- philosophical trend emphasizing only conflict became prominent for recognizing Vedic schools of thought only in terms of Dvaita-Advaita etc., this came to be called the 'Dvaitamata' or 'dualistic school'. But from the standpoint of True Vedic tradition, this is not a name that can be fully justified</span><br /><br /><span style="font-family: verdana;">In the philosophical system of Acharya, tatvas or categories of reality are primarily two: </span><br /><span style="font-family: verdana;">svatantra-tatva and </span><br /><span style="font-family: verdana;">asvatantra-tatva </span><br /><br /><span style="font-family: verdana;">(i.e. Independent reality and dependent reality). </span><br /><br /><span style="font-family: verdana;">God who creates the universe is the Independent reality; the entire universe created by him is the dependent reality. </span><br /><br /><span style="font-family: verdana;">Lord Narayana alone is the Supreme Independent God-head. The entire Veda hymns only His praise by various epithets such as Agni, Indra and Varuna. Monotheism alone is thus the quintessence of Vedic literature and not polytheism.</span><br /><br /><span style="font-family: verdana;">All names (of God) are only epithets; God is the Ocean of all qualities or excellence. Hence any name is good enough to invoke God. </span><br /><br /><span style="font-family: verdana;">All names designate only God. Not only Vedic words, not only Sanskrit names, whatever the word may be, in any language wherever in the world, every name will designate Him alike. For, there is no sound or word, in any language of the world, which is not essentially a name of God. </span><br /><br /><span style="font-family: verdana;">Though God is one, divinities are many. These divinities are not Gods: they are only souls that have realized God and risen to a high state by acquiring siddhi or divine power. These siddhas or realized adepts can serve as gurus to guide the jiva or soul who is still a sadhaka or religious seeker.</span><br /><br /><span style="font-family: verdana;">If God is 'bimba' or the original substrate, jivas or souls are His pratibimbas or images. The image is always dependent on the original substrate; it can never become identical with it. </span><br /><br /><span style="font-family: verdana;">One original substrate can have many images. Even so the souls can be many. Each soul has its own distinct individuality, different from another. So many souls, as many varieties. Along with all these differential gradations, these souls are all entwined in the single thread of similarity to God in their knowledge-aspect. </span><br /><br /><span style="font-family: verdana;">Just as souls, the inanimate substances too that go into the creative apparatus of the universe are innumerable. Thus the soul (jiva), who is at the center in the triple categories of God-soul inanimate world, becomes involved in the meshes of samsara or bondage when he leans towards one side; becomes liberated if he leans to the other side.</span><br /><br /><span style="font-family: verdana;">There is one important point to be noted here. Mukti or liberation does not mean any cessation of the World itself. It is not any disappearance of a World falsely held as real. Liberation means release from the bondage of the world. </span><br /><br /><span style="font-family: verdana;">The world, does exist even after release; but there is no bondage. Earlier, the soul being unaware of its power of self-consciousness, was ignorant of the original substrate, (viz. God); and had become a tool in the hands of the inconscient, searching in vain for the original. But now (in release) he has conquered inconscient Nature; for he has now become conscious of God, who is his original and also the First Cause of the entire universe.</span><br /><br /><span style="font-family: verdana;">The inconscient world is five-faceted; five elements, five elemental essences, five sheaths, five sense-organs etc. That is why it is designated as "pra-pancha" or a 'perfect pentad'. In this pentad intermixed in a five fold manner, the principle of prana or life is also a five-fold entity of prana, apana, vyana, udana and samana.</span><br /><br /><span style="font-family: verdana;">Moreover, it is being controlled all the time by God who also assumes five forms, viz: Aniruddha, Pradyumna, Samkarashana, Vasudeva and Narayana. </span><br /><br /><span style="font-family: verdana;">Thus one might distinguish a five-fold difference too in this world; </span><br /><span style="font-family: verdana;">1) difference between one inconscient and another inconscient; </span><br /><span style="font-family: verdana;">2) difference between inconscient and the soul; </span><br /><span style="font-family: verdana;">3) difference between the inconscient and God;</span><br /><span style="font-family: verdana;">4) difference between one soul and another; </span><br /><span style="font-family: verdana;">5) difference between soul and God. </span><br /><br /><span style="font-family: verdana;">This difference is neither temporary nor merely practical; it is an invariable and natural property of everything. For such is the law of nature: One is not two; two is not one. </span><br /><br /><span style="font-family: verdana;">Acharya effected a synthesis and integration between several self-contradictory notions which had accumulated by his time regarding God, devotion and the universe. We might refer here to some of the important ones among them:</span><br /><br /><span style="font-family: verdana;">God is both endowed with forms and is formless; both qualified and unqualified. </span><br /><br /><span style="font-family: verdana;">He is endowed with forms because He has a body of knowledge and Bliss. </span><br /><br /><span style="font-family: verdana;">He is formless because he has no body within the reach of our finite thought. </span><br /><br /><span style="font-family: verdana;">He is qualified because He possesses in perfection all good or auspicious attributes. </span><br /><br /><span style="font-family: verdana;">He is unqualified also because He is devoid of all material adjuncts. </span><br /><br /><span style="font-family: verdana;">When viewed from the right standpoint, it will be realized that all modes of utterance express varied aspects of the only truth. The Vedic literature will not open out its secrets to one who is not having this synthetic vision.</span><br /><br /><span style="font-family: verdana;">The World is not a magic show improvised by any magician. It is ultimately true. From another standpoint, it is untrue also. But then the word ‘untrue’ does not mean ‘false’, it means 'dependent reality'. Its truth is restrained by God; hence it is untrue.</span><br /><br /><span style="font-family: verdana;">Similarly, there is no truth in the objection that the Vedic religion is tainted with iconolatry or image-worship. For, it does not worship icons; it worships only God symbolized by the icons. Is not the all-existent God existing in the icon? </span><br /><br /><span style="font-family: verdana;">Among other significant contributions of Acharya's Tatvavada, vyakti-vishishtavada or unique individuality of every soul and svabhavada or theory of unalterable natural law governing humanity deserves notice. The following is a summary statement of it:</span><br /><br /><span style="font-family: verdana;">There is no object like another. </span><br /><span style="font-family: verdana;">There is no person or jiva like another. </span><br /><span style="font-family: verdana;">No man's nature is like that of another.</span><br /><br /><span style="font-family: verdana;">Underlying everything and every individual person, there is a unique individuality or specialty. The all-round and complete development of this special personality is indeed the goal of human life. Human life of bondage (samsara) is none other than a practical workshop that helps the individual soul to attain the perfect development of his personality in dependence upon God. </span><br /><br /><span style="font-family: verdana;">Mukti or release is only a state of perfection or enjoying the bliss of such a perfect development of one's own personality. Each one's attainment is commensurate with one's effort. Our development is in keeping with our personality.</span><br /><br /><span style="font-family: verdana;">The sea is full; the tank is full; even water-pots may be full (of water). But that fullness is not identical in all these. The volume varies according to the variation in size. Everything is full; yet it is full of variation also.</span><br /><br /><span style="font-family: verdana;">There are no two things in this creation which are identical. Even any two leaves of the same tree are not exactly identical. Hence the idea that all become one or all become identical ultimately, is only a sugar-coated sop. It is an idea opposed to scriptures. It is an idea going against the very law of Nature. </span><br /><br /><span style="font-family: verdana;">The development of an individual takes place strictly in accordance with his inner nature. The environmental factors only help manifest what is already rooted in one's inner nature. </span><br /><br /><span style="font-family: verdana;">Thus inner nature is the spontaneous way of life for a Jiva. It is an innate characteristic rooted firmly in the jiva from time immemorial. No amount of effort can alter its course. </span><br /><br /><span style="font-family: verdana;">A sattvika or pure-hearted man cannot become a tamasa or evil minded one. Nor can a tamasa turn into a sattvika. </span><br /><br /><span style="font-family: verdana;">One's attainment of perfection is nothing but a complete manifestation of one's unique individual nature.</span><br /><br /><span style="font-family: verdana;">The idea of chaturvarnya or "four colors" in the Gita vindicates this view only. The Gita idea of "four colors" is quite distinct from the idea of "four castes" prevalent today. It is an idea that relates only to the soul's inmost nature or personality-trait. The true color of the soul needs to be discovered. That indeed is a right social order. </span><br /><br /><span style="font-family: verdana;">In such a social order, the son of a low-born (shudra) may be a nobleman (brahmana); on the contrary, a bramana's son may also be a shudra. For, varna of 'color' is not something which is transmitted hereditarily; it is something quite personal; something which is determined by the individual's own personality traits. </span><br /><br /><span style="font-family: verdana;">Only one who knows God can know the secret of the universe. It is impossible to know the universe completely by scientific research into matter. Hence one should know God Himself. It is only by knowing the root that one can tackle a tree. This indeed is the pathway of knowledge (Jnanayoga). </span><br /><br /><span style="font-family: verdana;">The principle that unites the soul to God like a thread is called prana-tattva or the "vital principle". It is the one principle that embodies all souls and is also termed "jivottama-tattva" or the "principle of perfect jiva-hood". </span><br /><br /><span style="font-family: verdana;">Acharya says about himself that it is an aspect of this supreme principle that incarnated itself in human form as Madhva in order to lay bare the Supreme Truth. </span><br /><br /><span style="font-family: verdana;">The pathway of Jnana-yoga or knowledge supreme is not opposed to Karma or action. The very dichotomy that the pathway of action is for the ignorant, while that of knowledge is for the adept, is absurd. </span><br /><br /><span style="font-family: verdana;">Knowledge without action is an impractical intellectual exercise. </span><br /><span style="font-family: verdana;">Action without knowledge is but blind orthodoxy. </span><br /><br /><span style="font-family: verdana;">Knowledge is necessary; knowledge-full action too is necessary. At the same time, an understanding of God's infinite glory is equally necessary. </span><br /><br /><span style="font-family: verdana;">Having understood God's greatness, it is necessary to love him devotedly. The world also deserves to be lived, since the wonderful universe is just His creation in sport (lila)". </span><br /><br /><span style="font-family: verdana;">Denying the world is as good as denying God's own infinite greatness. We should all dedicate ourselves to our duty in the following spirit: "We are all subjects in the kingdom of God; rendering assistance to those who are in distress is the tax we owe to God Himself, our king"". </span><br /><br /><span style="font-family: verdana;">Such an integral synthesis of the pathways of knowledge, action and devotion becomes a perfect pathway for one's life.</span><br /><br /><span style="font-family: verdana;">The physical eye is not enough for the development of knowledge. The inner eye has to be opened; one has to turn inward. </span><br /><br /><span style="font-family: verdana;">There are only two ways in which that goal can be realized; one is direct personal experience; and the other is the word of wisdom bequeathed to us by sages who were "seers" of the Veda. Their word is a torch to illumine our way. In the light of that torch and along that way alone we should walk on and discover Truth. </span><br /><br /><span style="font-family: verdana;">Thus when both the word of scripture and our own immediate experience coincide, it becomes the highest criterion confirming our conviction. </span><br /><br /><span style="font-family: verdana;">In order to achieve it, a continuous process of hearing, cogitating and realization of the scriptures is called for. Not even scriptural statement is to be accepted if it is against one's own conscience. </span><br /><br /><span style="font-family: verdana;">An awakened conscience can discover the integral unity underlying all Vedic statements. It is in order to demonstrate this synthetic essence of the Vedas that the Brahmasutras, Bharata, Pancharatra and Puranas have been written. These alone are primary authorities. </span><br /><br /><span style="font-family: verdana;">Texts of smrti (moral code), written by sages like Manu, are acceptable as authorities only when they are in conformity with the essential message of the Veda. They are not at all ultimate authorities.</span><br /><br /><span style="font-family: verdana;">Another means of valid knowledge besides perception and scripture is inference or reasoning. Although it is an instrument of valid knowledge, it is not an independent instrument. Hence it is spoken of only as "anu-mana" ( ... anuusari pramana) or 'ancillary instrument of knowledge'; it can be developed only as a supplementary instrument to the other two, i.e., perception and scripture. </span><br /><br /><span style="font-family: verdana;">It is important to note that in supra-sensory matters, nothing can be established by inference or reasoning independently. For, anything one desires can be established by reasoning. Those who do not possess this awareness can establish nothing by the strength of their reasoning. </span><br /><br /><span style="font-family: verdana;">Therefore in regard to supra-sensory facts and especially, in regard to God, there is no use in one's surrendering oneself to reasoning. </span><br /><br /><span style="font-family: verdana;">One should surrender oneself only to God. </span><br /><span style="font-family: verdana;">One should surrender oneself to the voice of hoary sages and wise men who realized God; that is to say, to the Vedic words. </span><br /><span style="font-family: verdana;">One should know through word of sages, and having known, one should experience it; having experienced, one should see; having seen, one should succeed; having succeeded, one should gain.</span><br /><br /><span style="font-family: verdana;">And for that, </span><br /><span style="font-family: verdana;">one should surrender oneself to God;</span><br /><span style="font-family: verdana;">one should know through surrender; </span><br /><span style="font-family: verdana;">and knowing, one should again surrender. </span><br /><br /><span style="font-family: verdana;">This awareness is the key to bliss. </span><br /><br /><span style="font-family: verdana;">This is broadly the sum and substance of Acharya's spiritual viewpoint. </span><br /><br /><span style="font-family: verdana;">Acharya has discovered several unique facts about the physical world, the order of creation and the basic principles that govern creation. Some of them may be mentioned here:</span><br /><br /><span style="font-family: verdana;">1. The material ethereal sky that is one of the five elements filling this universe is that which suffers destruction along with the universe. It is permeated by a super blue color, beyond the reach of the bare eye. But there is another sky that fully pervades the universe, within and without; which transcends the universe and is eternal. It is called ‘auyakarta-akasha’ or ‘undifferentiated space’.</span><br /><br /><span style="font-family: verdana;">2. The atoms which are the micro-elements of physical matter are not at all ultimate and indivisible entities. In every atom too there are innumerable subtle particles. </span><br /><br /><span style="font-family: verdana;">3. There is life movement in plants, herbs and creepers too. That vegetation-life too can respond to the actions of man. There are plants that thrill to the melody of music and yield sprouts, flowers and fruits.</span><br /><br /><span style="font-family: verdana;">4. No matter is completely destroyed. Destruction is another name for only a change in form. We say that the body is destroyed. But really speaking, the body is not destroyed; it has become ashes; that is all. Thus existence and non-existence are two sides of the same coin. </span><br /><br /><span style="font-family: verdana;">5. From the microcosm to the macrocosm, the entire universe is completely interfused. To understand any one thing completely, a complete knowledge of the entire universe becomes necessary. By knowing one, all can be known. One who does not know all, does not know even one.</span><br /><br /><span style="font-family: verdana;">6. Enclosed within the fifteen fences of name, lordship, thought, speech, action, strength, food, mind, sense organ, earth, water, fire, air, sky and faith, the sixteenth jiva- kala or soul's particle lies hidden. </span><br /><br /><span style="font-family: verdana;">When these fifteen inconscient fences are broken, the soul gets self-awareness. This is called self-realization. To one who has attained self-realization, the way beyond to God-realization becomes easy. </span><br /><br /><span style="font-family: verdana;">First, the realization is of the ‘I’ principle. Next comes the realization of the ‘He’ principle. This is the secret of the realization of “So’ham”, the Ultimate Truth. One who is unaware of his own self, or one who mistakes such awareness of self itself as ultimate realization, can never progress in the pathway of God- realization. </span><br /><br /><span style="font-family: verdana;">On the whole, Acharya Madhva's life-message is this:</span><br /><br /><span style="font-family: verdana;">kuru bhumkShva cha karma nijam niyatam </span><br /><span style="font-family: verdana;">haripAda vinamradhiyA satatam |</span><br /><span style="font-family: verdana;">harirEva parO harirEva guruH </span><br /><span style="font-family: verdana;">harirEva jagat pitRumAtRugatiH || Dwadasha Stotra 3.1 ||</span><br /><br /><span style="font-family: verdana;">i.e.,</span><br /><span style="font-family: verdana;">Do thy duty allotted by God to thee, And eat what comes to thy share!</span><br /><span style="font-family: verdana;">Hari is the Supreme God, Hari is the 'Teacher great', Father and Mother too is Hari, beware! </span><br /><br /><span style="font-family: verdana;">tadalam bahuloka vichintanaya</span><br /><span style="font-family: verdana;">pravaNam kuru maanasam Eesha pade</span><br /><br /><span style="font-family: verdana;">i.e.,</span><br /><span style="font-family: verdana;">Stop then thy worldly cares endless, Pin thy mind at the Lord's feet boundless!</span><br /><br /><br /><span style="font-family: verdana; color: rgb(255, 0, 0);">***</span><br /><span style="font-family: verdana; color: rgb(255, 0, 0);">shree madhwEshArpaNamastu </span>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com6tag:blogger.com,1999:blog-4277510396610639127.post-47829071077306805532010-07-17T16:11:00.004+05:302010-07-17T16:22:23.849+05:30EKADASHI<a style="font-family: georgia;" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjQ9YuC6t2SxhYYRjnyItV6IW0Zd5AeNtWNPidfUSuyCRhyphenhyphenrmR46zJ4FyQ7sBu-hR4BRtki4Ynl7o33GOxB54pFY7A-A3eFsM5UILOYDVDMJ_ZqujTRuqRI66TMcxRGud8_tqWt-I1lkpl/s1600/laxmi-narayana.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjQ9YuC6t2SxhYYRjnyItV6IW0Zd5AeNtWNPidfUSuyCRhyphenhyphenrmR46zJ4FyQ7sBu-hR4BRtki4Ynl7o33GOxB54pFY7A-A3eFsM5UILOYDVDMJ_ZqujTRuqRI66TMcxRGud8_tqWt-I1lkpl/s320/laxmi-narayana.jpg" alt="" id="BLOGGER_PHOTO_ID_5494824884338750050" border="0" /></a>
<br /><meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link style="font-family: georgia;" rel="File-List" href="file:///C:%5CDOCUME%7E1%5CBALACH%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><style> <!-- /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman"; mso-bidi-language:KN;} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--><o:p style="font-family: georgia;"></o:p> <p style="font-weight: bold;font-family:georgia;" class="MsoNormal"><span style="font-size:130%;">EkAdashi</span></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" face="georgia" class="MsoNormal">EkAdashi is the eleventh lunar day (tithi) of either shukla (bright) or krishna (dark) paksha (fortnight) of every lunar month in the Hindu almanac (panchAnga).</p><p style="font-family: georgia;" face="georgia" class="MsoNormal">
<br /></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" face="georgia" class="MsoNormal">EkAdashi is called “hari dina”, meaning a day to be dedicated entirely for worshipping Hari, meditating upon Hari, listening to His glory & studying the scriptures.</p> <p face="georgia" class="MsoNormal"><o:p> </o:p></p> <p face="georgia" class="MsoNormal">
<br /></p><p style="font-family: georgia;" class="MsoNormal">EkAdashi upavAsa does not mean mere fasting, it means sAmIpya vAsa (dwelling in proximity to the Lord) with archana, japa, katha shravaNa, nirAhAra & jAgarNa. <span style=""> </span>So, after setting apart sometime to basic necessities, the whole day & night is to be spent in thinking about His glories. Even if shrAddha falls on this day, it has to be performed on the next day only. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p class="MsoNormal" face="georgia" style="text-align: justify; font-family: georgia;">
<br /></p><p class="MsoNormal" face="georgia" style="text-align: justify; font-family: georgia;">Observance of EkAdashi cleanses the mind and paves the way for jnAna (right knowledge). It is an established fact that when one does not take food even though there is a desire for it, there will be an increase in self-control and it develops a strong will power. One who controls hunger will be away from sin because hunger is the root cause of many a sins. Sri Madhvacharya says in kriShNAmRuta mahArNava that the fire of merit of observing Ekadhasi converts the sins of hundreds of births into ashes.</p><p class="MsoNormal" face="georgia" style="text-align: justify; font-family: georgia;">
<br /></p> <p class="MsoNormal" face="georgia" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" face="georgia" style="text-align: justify; font-family: georgia;">EkAdashi is a fasting day to get rid of for our sins of indulging in undesirable acts through our dasha indriyAs. It is a vaiShNava vrata which is greater than all yAgAs and its power to destroy sins is unmatched if we follow the dos & don'ts of it strictly. <!--[if !supportLineBreakNewLine]--> <!--[endif]--></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia; font-weight: bold;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-family: georgia; font-weight: bold;">DOs: </p> <p class="MsoNormal" face="georgia" style="text-align: justify; font-family: georgia;">
<br />Make a sankalpa for three day (dashami, EkAdashi, dvAdashi) </p> <p class="MsoNormal" face="georgia" style="text-align: justify;">Worship, meditate & think about Hari </p> <p class="MsoNormal" face="georgia" style="text-align: justify;">On EkAdashi day, take tiirtha only once and have only angAra mark (black vertical line) on the forehead. (no akShate)</p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">Even while in their periods, women have to observe EkAdashi</p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">Even during sUtaka, EkAdashi has to be observed</p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia; font-weight: bold;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-family: georgia; font-weight: bold;">DONTs: </p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">
<br />Do not consume ANY food, water, juice, etc</p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">Do not sleep during day-time</p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p style="font-family: georgia;" class="MsoNormal">varAha purANa specifies the pregnant women, mothers of infants and people who are very weak are given concession.<span style=""> </span>Only they can take fruits like banana, dates, grapes, milk, curd, coconut milk and uncooked grains. </p> <p style="font-family: georgia;" class="MsoNormal"><o:p> </o:p></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-family: georgia;">EkAdashi vrata begins with the sankalpa on the dashami (tenth) day.<span style=""> </span>The sankalpa mantra to be chanted after performing sandhyavandane is:</p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="text-align: left;font-family:georgia;"><i><span style="font-weight: bold;">
<br /></span></i></p><p class="MsoNormal" style="text-align: left;font-family:georgia;"><i><span style="font-weight: bold;">dashami divasE prApte vratastOham janArdana tridinam dEvadEvEsha nirvighnam kuru kEshava (sharaNam bhave achyuta)</span><o:p></o:p></i></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-family: georgia;">Janardana! Today being Dashami, I am ready for the three day vow. Oh, Lord! Deva Deva! Keshava! please see that no obstacles come in the way of my vow. </p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"> </p><div style="text-align: left;font-family:georgia;"> <span style="font-style: italic; font-weight: bold;">
<br />EkAdashyAm nirAhAraha stitvahani parEhyaham bhukShyAmi punDarIkAkSha sharaNam me bhavAchyuta </span><i><o:p></o:p></i></div> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">
<br />After fasting on EkAdashi, I will eat on dvAdashi, Please be my refuge, Oh, Achyutha!</p><p class="MsoNormal" style="text-align: justify; font-family: georgia;">
<br /><i><span style="font-weight: bold;">adya shvashEha nirAhAro bhUtvAham dwAdashI dine vidhAsye pAraNam dEva prIto bhava ma mAnisham </span><o:p></o:p></i></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">
<br />I will be on fast tonight and tomorrow, and break the fast on dwAdashi. Lord! may you be pleased. </p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-family: georgia;">The evening meals on the dashami day, both the meals on the EkAdashi and evening meal on dvAdashi day (total FOUR MEALS) are forbidden on these 3 days. </p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia; font-weight: bold;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-family: georgia; font-weight: bold;">dvAdashi pAraNe sankalpa mantra:</p> <p class="MsoNormal" face="georgia" style="text-align: left;"><o:p> </o:p></p><div style="text-align: left; font-family: georgia;"> </div><p class="MsoNormal" style="text-align: left; font-family: georgia;"><i><span style="font-weight: bold;">
<br /></span></i></p><p class="MsoNormal" style="text-align: left; font-family: georgia;font-family:georgia;"><i><span style="font-weight: bold;">ajnAna timirAndhasya vratEnAnEna kEshava prasannah sumukhO nAthA jnAnadRuShTi pradO bhava
<br /></span></i></p><p class="MsoNormal" style="font-family: georgia; text-align: left;">
<br /><i><o:p></o:p></i></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <span style=";font-family:";font-size:12;" ><span style="font-size:100%;"><span style="font-family: georgia;">O Keshava, I have become blind due to ajnAna, give me jnAna drishti</span>
<br />
<br />
<br /><span style="color: rgb(0, 153, 0); font-family: georgia;">bhArateeramaNa mukhyaprANAntargata shree krishnArpaNamastu</span>
<br /></span><!--[if !supportLineBreakNewLine]--> <!--[endif]--></span>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-19944035765481920262010-03-28T16:25:00.005+05:302010-03-28T16:59:06.632+05:30Srimad Bhagavadgeeta - Chapter 3<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc3KbUX8pja7k1yyZuFOuG0UZ36ALtE_wr45RYATkcwZ6e9ZeHsGA3zMHICvXVdIjerTP6T6DoK2v8T_naXhtYAIp36RuzQuadYlDB5HGdIs22HFCjDwnHjIpfK_gAJMQFKLrZjtRSwg4_/s1600/Krishna+arjuna.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 320px; height: 190px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc3KbUX8pja7k1yyZuFOuG0UZ36ALtE_wr45RYATkcwZ6e9ZeHsGA3zMHICvXVdIjerTP6T6DoK2v8T_naXhtYAIp36RuzQuadYlDB5HGdIs22HFCjDwnHjIpfK_gAJMQFKLrZjtRSwg4_/s320/Krishna+arjuna.jpg" alt="" id="BLOGGER_PHOTO_ID_5453645049129558882" border="0" /></a><br /><span style="font-weight: bold;font-size:180%;" >Srimad Bhagavadgeeta<br />Chapter 3</span><b> <span style="font-size:180%;">- Karma Yoga</span><br /><span style="font-size:130%;"><br /><br /></span></b><span style="color: rgb(255, 0, 0);font-size:130%;" >For translation of chapter 1, click</span><b><span style="color: rgb(153, 0, 0);font-size:130%;" > </span></b><a href="http://madhwabrahmanas.blogspot.com/2009/05/sri-bhagavad-geeta-shlokas.html"><span style="color: rgb(153, 0, 0);font-size:130%;" ></span></a><b><a style="color: rgb(255, 0, 0);" href="http://madhwabrahmanas.blogspot.com/2009/05/sri-bhagavad-geeta-shlokas.html">HERE</a><br /></b><span style="color: rgb(255, 0, 0);font-size:130%;" >For translation of chapter 2, click</span><b> <a style="color: rgb(255, 0, 0);" href="http://madhwabrahmanas.blogspot.com/2009/10/srimad-bhagavadgeeta-chapter-2.html">HERE</a><br /><br /></b> <span style="font-weight: bold;"><br />Reference:</span><br /><span style="font-weight: bold;">S. Subba Rau, "The Bhagavad-Gita, Translation and commentaries in English, according to Sri Madhwacharya's bhashyas" Minerva Press, Madras (1906)</span><br /><span style="font-size:130%;"> </span><br />In this chapter, "Yoga" which consists of Nivrutta Karma and which becomes the way to Wisdom is dwelt upon at a greater depth, so that the necessity for its observance may be impressed.<br /><br /><br /><span style="font-weight: bold;">3.1 </span><br /><br />अर्जुन उवाच :-<br />ज्यायसी चॆत् कर्मणः तॆ मता बुद्धिः जनार्दन<br />तत् किं कर्मणि घॊरॆ मां नियॊजयसि कॆशव ॥ ३.१ ॥<br /><br />ಅರ್ಜುನ ಉವಾಚ :-<br />ಜ್ಯಾಯಸೀ ಚೇತ್ ಕರ್ಮಣಃ ತೇ ಮತಾ ಬುದ್ಧಿಃ ಜನಾರ್ದನ<br />ತತ್ ಕಿಂ ಕರ್ಮಣಿ ಘೋರೇ ಮಾಂ ನಿಯೋಜಯಸಿ ಕೇಶವ || ೩.೧ ||<br /><br />arjuna uvAcha :-<br />jyAyasee chEt karmaNaH tE matA buddhiH janArdana<br />tat kiM karmaNi ghOrE mAM niyOjayasi kEshava || 3.1 ||<br /><br /><br />Arjuna said:<br />O Janardana, if as per your judgment knowledge is superior to action, then O Keshava, why are you urging me onto this terrible action?<br /><br /><br /><span style="font-weight: bold;">3.2 </span><br /><br />व्यामिश्रॆण इव वाक्यॆन बुद्धिं मॊहयसि इव मॆ ।<br />तत् एकं वद निश्चित्य यॆन श्रॆयः अहं आप्नुयाम् ॥ ३.२ ॥<br /><br />ವ್ಯಾಮಿಶ್ರೇಣ ಇವ ವಾಕ್ಯೇನ ಬುದ್ಧಿಂ ಮೋಹಯಸಿ ಇವ ಮೇ |<br />ತತ್ ಏಕಂ ವದ ನಿಶ್ಚಿತ್ಯ ಯೇನ ಶ್ರೇಯಃ ಅಹಂ ಆಪ್ನುಯಾಮ್ || ೩.೨ ||<br /><br />vyAmishrENa iva vAkyEna buddhiM mOhayasi iva mE |<br />tat EkaM vada nishchitya yEna shrEyaH ahaM ApnuyAm || 3.2 ||<br /><br /><br />Arjuna said: With these simply perplexing words you seem to confuse my understanding; therefore tell me with certainty one thing by which I can reach the highest good.<br /><br /><br /><span style="font-weight: bold;">3.3</span><br /><br />श्री भगवान् उवाच :-<br />लॊकॆ अस्मिन् द्विविधा निष्ठा पुरा प्रॊक्ता मया अनघ ।<br />ज्ञानयॊगॆन साख्यानां कर्मयॊगॆन यॊगिनाम् ॥ ३.३ ॥<br /><br />ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-<br />ಲೋಕೇ ಅಸ್ಮಿನ್ ದ್ವಿವಿಧಾ ನಿಷ್ಠಾ ಪುರಾ ಪ್ರೋಕ್ತಾ ಮಯಾ ಅನಘ |<br />ಜ್ಞಾನಯೋಗೇನ ಸಾಖ್ಯಾನಾಂ ಕರ್ಮಯೋಗೇನ ಯೋಗಿನಾಮ್ || ೩.೩ ||<br /><br />shree bhagavAn uvAcha :-<br />lOkE asmin dvividhA niShThA purA prOktA mayA anagha |<br />j~jAnayOgEna sAkhyAnAM karmayOgEna yOginAm || 3.3 ||<br /><br /><br />Sri Krishna said: O the sinless one, as I said before, in this world the path for attainment of moksha is of two types; by means of knowledge for the sAnkhyas, by means of action for the yOgis.<br /><br />Among those eligible for moksha, ascetics like Sanaka, etc possess larger measure of wisdom than the measure of duties they perform, and as such they get moksha. Others like Janaka, etc get moksha by the merit of duties they perform, which is proportionally greater than the merit of wisdom they possess.<br /><br /><br /><span style="font-weight: bold;">3.4</span><br /><br />न कर्मणां अनारम्भात् नैष्कर्म्यं पुरुषः अश्नुतॆ ।<br />न च संन्यसनात् ऎव सिद्धिं समधिगच्छति ॥ ३.४ ॥<br /><br />ನ ಕರ್ಮಣಾಂ ಅನಾರಂಭಾತ್ ನೈಷ್ಕರ್ಮ್ಯಂ ಪುರುಷಃ ಅಶ್ನುತೇ |<br />ನ ಚ ಸಂನ್ಯಸನಾತ್ ಏವ ಸಿದ್ಧಿಂ ಸಮಧಿಗಚ್ಛತಿ || ೩.೪ ||<br /><br />na karmaNAM anAraMbhAt naiShkarmyaM puruShaH ashnutE |<br />na cha saMnyasanAt Eva siddhiM samadhigacChati || 3.4 ||<br /><br /><br />It cannot be that from the omission of duties the person attains release called Naishkarmya; nor by mere renunciation does he attain the accomplishment<br /><br /><br />In the first statement above, the word "purusha" means one who passes through bodies. If inaction alone could grant him moksha, it would mean that at some stage when he gets a body unfit for any activity he should get moksha after the decay of that body. Then it would be difficult to account for the present life.<br /><br />The word "naishkarmya" has been used to indicate that moksha is unattainable by means of action prompted by desires.<br /><br />The second statement means that by omission of duties the person cannot attain that which is to be reached by relinquishing actions attended with motives.<br /><br />Hereby Sri Krishna means that "your view that inaction leads to release because the root of samsara would be thereby cut, cannot be maintained"<br /><br /><br />No one attains liberation by mere non-commencement of work nor does he attain redemption by mere asceticism.<br /><br />This is another reason why one should engage in his own duty - as explained in "na karmanâ" shlôka.<br /><br />"karmanâm" - by not performing war,<br /><br />"nishkarmam" - action performed without expectation.<br /><br />By not performing without expectation. By not performing war one will not obtain liberation (Môksha) which is obtained by performing action without expectation for results. Why? because Jîva is of the nature of Purusha (one who passes through bodies). By nature jîvas body is non-physical (not sthûla) and is minute (sûkshma). If one can get liberated by just not performing action, then all the trees and plants should get liberated.<br /><br />In this long and old cycle of transmigration at the least everybody would have got such a body (of tree) at the least once. So every one would have got liberated and it is not possible for the present world to exist. Therefore inaction is not the means to liberation. It is wrong to say that by non performing action one will get rid of all the results of action and in-turn will get liberated. How is it that one will get rid of the results of action by not performing action in this life when they have performed action in their past life? It is not possible to say by experiencing these results. A person in one life commits action whose results last for many lives. By reduction of these results one will obtain human form. Again he performs action which results in many births. Thus it becomes impossible to escape from the cycle of transmigration.<br /><br /><br />In Brahma purâna it is told -<br /><br />"A man or women who lives for more than 14 years usually performs action which at least results in more than 10 births. As this universe exist for ever even the results of action exist for ever. How can one get liberated without knowledge of the God?"<br /><br />If we assume that this universe comes into being just by fluke, then results of action are not present. So it not not possible for Jîva to get bound to transmigration. One can over come the results of action by performing action without expectation. It is further clarified in "anishtamishtam" -shlôka. (Bhagavad Gita 18:12)<br /><br />In Manu smrti it is told that action performed without expectation results in Môksha -<br /><br />"Action performed with transcendental knowledge without expectation for results is called 'nirvrutta karma'. One who engages in performing such nivrutta karma attain Môksha."<br /><br />If some one argues "just like performing action without expectation results in no attachment, doing no action also gives same effect' - it is denied by saying "na cha sanyasanâdêva". i.e one will not attain redemption by mere asceticism. Sanyâsa is not inaction. It is doing action without expectation of results. It is clarified further in - "kâmyanâm karmanâm" shlôka (Bhagavad Gita 18:2). By performing action without expectation heart gets purified. This intern results in transcendent knowledge and Môksha.<br /><br />It is told in Bhâgavatam -<br /><br />"Action performed with pure mind gives rise to detachment in heart."<br /><br />Having detachment towards material world is transcendent knowledge. It is told in Bhâgavatam (5-11-3) -<br /><br />"One who does not realize that pleasure experienced by married people is of lower category just like dream will not get transcendental knowledge by studying Vêdas"<br /><br /><br />One should perform action not with expectation of results but for the sake of doing right action. Not performing action is not a means to attain Môksha. (Not performing right action arises not from disinterest but from selfishness.)<br /><br />Sanyâsâshrama is to concentrate on Lord and to obtain love of Lord. It is usually not possible for householder to concentrate mind on God. He will have other interests. Without concentrated mind it is not possible to obtain transcendental knowledge.<br /><br />Sruti states the same fact -<br /><br />"nâshânto nâ samâhitaha" - Kathopanishad (2-23).<br /><br />"One who does not have transcendental knowledge and concentrated mind will not be able to obtain God".<br /><br />God gets more pleased by Sanyâsâshrama.<br /><br />"I like the fourth âshrama - Sanyâsa the most" - Nârâyana ashtâkshara kalpa.<br /><br />Those who have eligibility will be able to concentrate the mind even in gruhastâshrama, engaged in action. They are most dear to God. It is told -<br /><br />"Demigods and Kings of past generation, even though were engaged in performing great activities, their mind was not distracted from Lord. Lord Hari is very much pleased by such activities."<br /><br />- Padma purâna.<br /><br /><br /><span style="font-weight: bold;">3.5</span><br /><br />न हि कश्चित् क्षणं अपि जातु तिष्ठति अकर्मकृत् ।<br />कार्यतॆ हि अवशः कर्म सर्वः प्रकृतिजैः गुणैः ॥ ३.५ ॥<br /><br />ನ ಹಿ ಕಶ್ಚಿತ್ ಕ್ಷಣಂ ಅಪಿ ಜಾತು ತಿಷ್ಠತಿ ಅಕರ್ಮಕೃತ್ |<br />ಕಾರ್ಯತೇ ಹಿ ಅವಶಃ ಕರ್ಮ ಸರ್ವಃ ಪ್ರಕೃತಿಜೈಃ ಗುಣೈಃ || ೩.೫ ||<br /><br />na hi kashchit kShaNaM api jAtu tiShThati akarmakRut |<br />kAryatE hi avashaH karma sarvaH prakRutijaiH guNaiH || 3.5 ||<br /><br /><br />Indeed nobody can ever remain without doing any work even for a moment; for, everyone is driven to action by the qualities of nature under the power of the Lord.<br /><br /><br /><span style="font-weight: bold;">3.6 </span><br /><br />कर्मॆन्द्रियाणि संयम्य यः आस्तॆ मनसा स्मरन् ।<br />इन्द्रियार्थान् विमूढात्मा मिथ्याचारः सः उच्यतॆ ॥ ३.६ ॥<br /><br />ಕರ್ಮೇಂದ್ರಿಯಾಣಿ ಸಂಯಮ್ಯ ಯಃ ಆಸ್ತೇ ಮನಸಾ ಸ್ಮರನ್ |<br />ಇಂದ್ರಿಯಾರ್ಥಾನ್ ವಿಮೂಢಾತ್ಮಾ ಮಿಥ್ಯಾಚಾರಃ ಸಃ ಉಚ್ಯತೇ || ೩.೬ ||<br /><br />karmEMdriyANi saMyamya yaH AstE manasA smaran |<br />iMdriyArthAn vimUDhAtmA mithyAchAraH saH uchyatE || 3.6 ||<br /><br /><br />He who is controlling the organs of action, but in the mind is thinking of the objects of sense, such a person is entirely in a delusion, and is called a hypocrite<br /><br /><br /><span style="font-weight: bold;">3.7</span><br /><br />यः तु इन्द्रियाणि मनसा नियम्य आरभतॆ अर्जुन ।<br />कर्म-इन्द्रियैः कर्म-यॊगं असक्तः सः विशिष्यतॆ ॥ ३.७ ॥<br /><br />ಯಃ ತು ಇಂದ್ರಿಯಾಣಿ ಮನಸಾ ನಿಯಂಯ ಆರಭತೇ ಅರ್ಜುನ |<br />ಕರ್ಮ-ಇಂದ್ರಿಯೈಃ ಕರ್ಮ-ಯೋಗಂ ಅಸಕ್ತಃ ಸಃ ವಿಶಿಷ್ಯತೇ || ೩.೭ ||<br /><br />yaH tu iMdriyANi manasA niyaMya ArabhatE arjuna |<br />karma-iMdriyaiH karma-yOgaM asaktaH saH vishiShyatE || 3.7 ||<br /><br /><br />O Arjuna, but he excels, who having controlled the senses by the mind, begins to read the path of action with the organs of action, without any attachment<br /><br /><br /><span style="font-weight: bold;">3.8 </span><br /><br />नियतं कुरु कर्म त्वं कर्म ज्यायः हि अकर्मणः ।<br />शरीरयात्रा अपि च तॆ न प्रसिद्ध्यॆत् अकर्मणः ॥ ३.८ ॥<br /><br />ನಿಯತಂ ಕುರು ಕರ್ಮ ತ್ವಂ ಕರ್ಮ ಜ್ಯಾಯಃ ಹಿ ಅಕರ್ಮಣಃ |<br />ಶರೀರಯಾತ್ರಾ ಅಪಿ ಚ ತೇ ನ ಪ್ರಸಿದ್ಧ್ಯೇತ್ ಅಕರ್ಮಣಃ || ೩.೮ ||<br /><br />niyataM kuru karma tvaM karma jyAyaH hi akarmaNaH |<br />shareerayAtrA api cha tE na prasiddhyEt akarmaNaH || 3.8 ||<br /><br /><br />Do your appointed duty; because doing is better than not doing; even to keep the body and soul together is not possible by not doing the prescribed duties.<br /><br /><br /><span style="font-weight: bold;">3.9</span><br /><br />यज्ञ अर्थात् कर्मणः अन्यत्र लॊकः अयं कर्म-बन्धनः ।<br />तत् अर्थं कर्म कौन्तॆय मुक्तसङ्गः समाचर ॥ ३.९ ॥<br /><br />ಯಜ್ಞ ಅರ್ಥಾತ್ ಕರ್ಮಣಃ ಅನ್ಯತ್ರ ಲೋಕಃ ಅಯಂ ಕರ್ಮ-ಬಂಧನಃ |<br />ತತ್ ಅರ್ಥಂ ಕರ್ಮ ಕೌಂತೇಯ ಮುಕ್ತಸಂಗಃ ಸಮಾಚರ || ೩.೯ ||<br /><br />yaj~ja arthAt karmaNaH anyatra lOkaH ayaM karma-baMdhanaH |<br />tat arthaM karma kauMtEya muktasaMgaH samAchara || 3.9 ||<br /><br /><br />In relation to action other than what is intended for yajna, this world is bound by karma; (Any act performed except for the worship of Lord leads to bondage); therefore O son of Kunti, you should perform your duties for that purpose (worship of Lord) without wishing for a reward and with perfect devotion to the Lord.<br /><br /><br /><span style="font-weight: bold;">3.10 </span><br /><br />सहयज्ञाः प्रजाः सृष्ट्वा पुरा उवाच प्रजापतिः ।<br />अनॆन प्रसविष्यध्वं एषः वः अस्तु इष्टकामधुक् ॥ ३.१० ॥<br /><br />ಸಹಯಜ್ಞಾಃ ಪ್ರಜಾಃ ಸೃಷ್ಟ್ವಾ ಪುರಾ ಉವಾಚ ಪ್ರಜಾಪತಿಃ |<br />ಅನೇನ ಪ್ರಸವಿಷ್ಯಧ್ವಂ ಏಷಃ ವಃ ಅಸ್ತು ಇಷ್ಟಕಾಮಧುಕ್ || ೩.೧೦ ||<br /><br />sahayaj~jAH prajAH sRuShTvA purA uvAcha prajApatiH |<br />anEna prasaviShyadhvaM EShaH vaH astu iShTakAmadhuk || 3.10 ||<br /><br /><br />In the beginning of creation, Brahma created all the beings as a result of performance of sacrifice unto the Supreme Lord; he then said (to humankind): By means of sacrifices you will evolve and prosper; let sacrifices bestow all that is desirable for you.<br /><br /><br /><span style="font-weight: bold;">3.11 </span><br /><br />दॆवान् भावयत अनॆन तॆ दॆवा भावयन्तु वः ।<br />परस्परं भावयन्तः श्रॆयः परं अवाप्स्यथ ॥ ३.११ ॥<br /><br />ದೇವಾನ್ ಭಾವಯತ ಅನೇನ ತೇ ದೇವಾ ಭಾವಯಂತು ವಃ |<br />ಪರಸ್ಪರಂ ಭಾವಯಂತಃ ಶ್ರೇಯಃ ಪರಂ ಅವಾಪ್ಸ್ಯಥ || ೩.೧೧ ||<br /><br />dEvAn bhAvayata anEna tE dEvA bhAvayaMtu vaH |<br />parasparaM bhAvayaMtaH shrEyaH paraM avApsyatha || 3.11 ||<br /><br /><br />People should propitiate (appease) the gods with their offerings in sacrifices, and the gods bless people by bestowing upon them every comfort and highest good - Moksha or final beatitude.<br /><br /><br /><span style="font-weight: bold;">3.12 </span><br /><br />इष्टान् भॊगान् हि वः दॆवाः दास्यन्तॆ यज्ञभाविताः ।<br />तैः दत्तान् अप्रदाय एभ्यः यः भुंक्तॆ स्तॆन एव सः ॥ ३.१२ ॥<br /><br />ಇಷ್ಟಾನ್ ಭೋಗಾನ್ ಹಿ ವಃ ದೇವಾಃ ದಾಸ್ಯಂತೇ ಯಜ್ಞಭಾವಿತಾಃ |<br />ತೈಃ ದತ್ತಾನ್ ಅಪ್ರದಾಯ ಏಭ್ಯಃ ಯಃ ಭುಂಕ್ತೇ ಸ್ತೇನ ಏವ ಸಃ || ೩.೧೨ ||<br /><br />iShTAn bhOgAn hi vaH dEvAH dAsyaMtE yaj~jabhAvitAH |<br />taiH dattAn apradAya EbhyaH yaH bhuMktE stEna Eva saH || 3.12 ||<br /><br /><br />The gods being satisfied by the performance of the sacrifices will confer on you the desired blessings; but he who enjoys these given necessities without first offering them unto the Supreme God, that person is certainly a thief.<br /><br /><br /><span style="font-weight: bold;">3.13 </span><br /><br />यज्ञशिष्ट अशिनः सन्तः मुच्यन्तॆ सर्व किल्बिषैः ।<br />भुञ्जतॆ तॆ तु अघं पापाः यॆ पचन्ति आत्मकारणात् ॥ ३.१३ ॥<br /><br />ಯಜ್ಞಶಿಷ್ಟ ಅಶಿನಃ ಸಂತಃ ಮುಚ್ಯಂತೇ ಸರ್ವ ಕಿಲ್ಬಿಷೈಃ |<br />ಭುಂಜತೇ ತೇ ತು ಅಘಂ ಪಾಪಾಃ ಯೇ ಪಚಂತಿ ಆತ್ಮಕಾರಣಾತ್ || ೩.೧೩ ||<br /><br />yaj~jashiShTa ashinaH saMtaH muchyaMtE sarva kilbiShaiH |<br />bhuMjatE tE tu aghaM pApAH yE pachaMti AtmakAraNAt || 3.13 ||<br /><br /><br />The righteous people who eat what is left over after sacrifice are freed from all sins; but those impious people who prepare food for their own consumption only eat sin.<br /><br /><br /><span style="font-weight: bold;">3.14 </span><br /><br />अन्नात् भवन्ति भूतानि पर्जन्यात् अन्न सम्भवः ।<br />यज्ञात् भवति पर्जन्यः यज्ञः कर्म समुद्भवः ॥ ३.१४ ॥<br /><br />ಅನ್ನಾತ್ ಭವಂತಿ ಭೂತಾನಿ ಪರ್ಜನ್ಯಾತ್ ಅನ್ನ ಸಂಭವಃ |<br />ಯಜ್ಞಾತ್ ಭವತಿ ಪರ್ಜನ್ಯಃ ಯಜ್ಞಃ ಕರ್ಮ ಸಮುದ್ಭವಃ || ೩.೧೪ ||<br /><br />annAt bhavaMti bhUtAni parjanyAt anna saMbhavaH |<br />yaj~jAt bhavati parjanyaH yaj~jaH karma samudbhavaH || 3.14 ||<br /><br /><br />Living entities come into being from food; Food is produced from rainfall (presided over by the deity of clouds, called Parjanya); Rainfall occurs from the performance of yajna; Yajna is a product of performing prescribed duties.<br /><br /><br /><span style="font-weight: bold;">3.15 </span><br /><br />कर्म ब्रह्मॊद्भवं विद्धि ब्रह्माक्षर समुद्भवम् ।<br />तस्मात् सर्वगतं ब्रह्म नित्यं यज्ञॆ प्रतिष्ठितम् ॥ ३.१५ ॥<br /><br />ಕರ್ಮ ಬ್ರಹ್ಮೋದ್ಭವಂ ವಿದ್ಧಿ ಬ್ರಹ್ಮಾಕ್ಷರ ಸಮುದ್ಭವಮ್ |<br />ತಸ್ಮಾತ್ ಸರ್ವಗತಂ ಬ್ರಹ್ಮ ನಿತ್ಯಂ ಯಜ್ಞೇ ಪ್ರತಿಷ್ಠಿತಮ್ || ೩.೧೫ ||<br /><br />karma brahmOdbhavaM viddhi brahmAkShara samudbhavam |<br />tasmAt sarvagataM brahma nityaM yaj~jE pratiShThitam || 3.15 ||<br /><br /><br />You should know that Karma has its source in Brahman; Brahman has its source in Akshara; The all-pervading Brahman is ever established in Yajna.<br /><br />Brahman or the Supreme Lord from whom all activity proceeds, is revealed by the Vedas (also called "akshara" or the imperishable or the eternal testimony). Only when duty is known as it is through the Vedas, the Brahman enables the jeeva to do the righteous duty. That Brahman is to be revealed to us through yajna, since He is always present in it. So by performing yajna, the person is contributing to the revelation of the Supreme Being, in addition to contributing to the well being of all creatures.<br /><br /><br /><span style="font-weight: bold;">3.16 </span><br /><br />एवं प्रवर्तितं चक्रं न अनुवर्तयति इह यः ।<br />अघायुः इन्द्रिय-आरामः मॊघं पार्थ स जीवति ॥ ३.१६ ॥<br /><br />ಏವಂ ಪ್ರವರ್ತಿತಂ ಚಕ್ರಂ ನ ಅನುವರ್ತಯತಿ ಇಹ ಯಃ |<br />ಅಘಾಯುಃ ಇಂದ್ರಿಯ-ಆರಾಮಃ ಮೋಘಂ ಪಾರ್ಥ ಸ ಜೀವತಿ || ೩.೧೬ ||<br /><br />EvaM pravartitaM chakraM na anuvartayati iha yaH |<br />aghAyuH iMdriya-ArAmaH mOghaM pArtha sa jeevati || 3.16 ||<br />Blogger: Tatvavaada Philosophy - Create Post<br /><br />He who does not contribute to the working of the wheel that has been thus set in motion, (he who does not discharge his share of duties enjoined upon him), he is sinful of life, he finds pleasure in the objects of senses, his life is a waste, O Partha.<br /><br /><br /><span style="font-weight: bold;">3.17 </span><br /><br />यः तु आत्म रतिः एव स्यात् आत्म तृप्तः च मानवः ।<br />आत्मनि एव च सन्तुष्टः तस्य कार्यं न विद्यतॆ ॥ ३.१७ ॥<br /><br />ಯಃ ತು ಆತ್ಮ ರತಿಃ ಏವ ಸ್ಯಾತ್ ಆತ್ಮ ತೃಪ್ತಃ ಚ ಮಾನವಃ |<br />ಆತ್ಮನಿ ಏವ ಚ ಸಂತುಷ್ಟಃ ತಸ್ಯ ಕಾರ್ಯಂ ನ ವಿದ್ಯತೇ || ೩.೧೭ ||<br /><br />yaH tu Atma ratiH Eva syAt Atma tRuptaH cha mAnavaH |<br />Atmani Eva cha saMtuShTaH tasya kAryaM na vidyatE || 3.17 ||<br /><br /><br />Whereas, for him who, perfect in wisdom (immersed in meditation) may be rejoiced in Atman alone, and be contented with Atman, and fixed in Atman alone, be full of Supreme bliss - for him there is nothing to do<br /><br />(Throughout the verse, the word "Atman" denotes the paramAtman, the Supreme Being)<br /><br />(The intense meditation called asamprajnAta samAdhi is possible only for him to whom the Lord has revealed Himself; such a person, in that state of meditation, has no other duty to perform and has none to violate)<br /><br /><br />If every one is bound to perform duties laid down in the scriptures, then what about the persons who are in a state of samadhi? These people spend days together in contemplation of God utterly unaware of what goes on in the outer world. They have idea neither of the sunrise nor of the sunset. It is impossible for them to perform the duties prescribed for the various times of the day. Can they be condemned for this? Sri Krishna has an answer for this.<br /><br />yaH tu Atma ratiH Eva syAt Atma tRuptaH cha mAnavaH |<br />Atmani Eva cha saMtuShTaH tasya kAryaM na vidyatE || 3.17 ||<br /><br />(For the person who is absorbed in the contemplation of God in a state of samadhi and who is enjoying the supreme bliss of the intuitive sight of God, there is no compulsion for doing any prescribed duties.) But when he comes out of this samadhi state, he is obliged to perform all the prescribed duties. Only those who are liberated and thus unaffected by the laws of nature (muKta) and those who are in a state of samadhi have no prescribed duties. The teaching of the Gita is that all the rest have to perform the prescribed duties in a spirit of service to God.<br /><br /><br /><span style="font-weight: bold;">3.18 </span><br /><br />न एव तस्य कृतॆन अर्थः न अकृतॆन इह कश्चन ।<br />न च अस्य सर्वभूतॆषु कश्चित् अर्थ व्यपाश्रयः ॥ ३.१८ ॥<br /><br />ನ ಏವ ತಸ್ಯ ಕೃತೇನ ಅರ್ಥಃ ನ ಅಕೃತೇನ ಇಹ ಕಶ್ಚನ |<br />ನ ಚ ಅಸ್ಯ ಸರ್ವಭೂತೇಷು ಕಶ್ಚಿತ್ ಅರ್ಥ ವ್ಯಪಾಶ್ರಯಃ || ೩.೧೮ ||<br /><br />na Eva tasya kRutEna arthaH na akRutEna iha kashchana |<br />na cha asya sarvabhUtEShu kashchit artha vyapAshrayaH || 3.18 ||<br /><br /><br />For him (who is absorbed in intense meditation) there is no purpose to gain by performance (any sacred acts such as yajnas); nor anything to fear from omission; nor is there in the midst of all beings any one that serves any purpose of his.<br /><br /><br /><span style="font-weight: bold;">3.19 </span><br /><br />तस्मात् असक्तः सततं कार्यं कर्म समाचर ।<br />असक्तः हि आचरन् कर्म परम् आप्नॊति पुरुषः ॥ ३.१९ ॥<br /><br />ತಸ್ಮಾತ್ ಅಸಕ್ತಃ ಸತತಂ ಕಾರ್ಯಂ ಕರ್ಮ ಸಮಾಚರ |<br />ಅಸಕ್ತಃ ಹಿ ಆಚರನ್ ಕರ್ಮ ಪರಮ್ ಆಪ್ನೋತಿ ಪುರುಷಃ || ೩.೧೯ ||<br /><br />tasmAt asaktaH satataM kAryaM karma samAchara |<br />asaktaH hi Acharan karma param ApnOti puruShaH || 3.19 ||<br /><br /><br />Therefore, being free from attachment, devotedly perform the duties which ought to be done, always; since, the person who is free from attachments while fulfilling his duties eventually reaches the Supreme<br /><br /><br /><span style="font-weight: bold;">3.20 </span><br /><br />कर्मणि एव हि संसिद्धिं आस्थितः जनक आदयः ।<br />लॊक संग्रहम् एव अपि सम्पश्यन् कर्तुम् अर्हसि ॥ ३.२० ॥<br /><br />ಕರ್ಮಣಿ ಏವ ಹಿ ಸಂಸಿದ್ಧಿಂ ಆಸ್ಥಿತಃ ಜನಕ ಆದಯಃ |<br />ಲೋಕ ಸಂಗ್ರಹಂ ಏವ ಅಪಿ ಸಂಪಶ್ಯನ್ ಕರ್ತುಮ್ ಅರ್ಹಸಿ || ೩.೨೦ ||<br /><br />karmaNi Eva hi saMsiddhiM AsthitaH janaka AdayaH |<br />lOka saMgrahaM Eva api saMpashyan kartum arhasi || 3.20 ||<br /><br /><br />It is well known that King Janaka and other Royal sages attained moksha as well as wisdom in their earlier stage only by performing the prescribed duties. (Though release is vouchsafed for knowledge alone, still the wise do practise duties for securing enhancement of Bliss in Heaven.) Besides, even for the sake of guidance to the world, it is fit that you should do your duty.<br /><br /><br /><span style="font-weight: bold;">3.21 </span><br /><br />यत् यत् आचरति श्रॆष्ठः तत् तत् एव इतर जनः ।<br />सः यत् प्रमाणं कुरुतॆ लॊकः तत् अनुवर्ततॆ ॥ ३.२१ ॥<br /><br />ಯತ್ ಯತ್ ಆಚರತಿ ಶ್ರೇಷ್ಠಃ ತತ್ ತತ್ ಏವ ಇತರ ಜನಃ |<br />ಸಃ ಯತ್ ಪ್ರಮಾಣಂ ಕುರುತೇ ಲೋಕಃ ತತ್ ಅನುವರ್ತತೇ || ೩.೨೧ ||<br /><br />yat yat Acharati shrEShThaH tat tat Eva itara janaH |<br />saH yat pramANaM kurutE lOkaH tat anuvartatE || 3.21 ||<br /><br /><br />(How does his observance of duty become guidance to the world? This is answered in this verse)<br /><br />Whatsoever a great man does, the other men also do; whatsoever he respects as authority, the world also follows the same.<br /><br /><br /><span style="font-weight: bold;">3.22 </span><br /><br />न मॆ पार्थ अस्ति कर्तव्यं त्रिषु लॊकॆषु किञ्चन ।<br />न अनवाप्तम् अवाप्तव्यं वर्त एव च कर्मणि ॥ ३.२२ ॥<br /><br />ನ ಮೇ ಪಾರ್ಥ ಅಸ್ತಿ ಕರ್ತವ್ಯಂ ತ್ರಿಷು ಲೋಕೇಷು ಕಿಂಚನ |<br />ನ ಅನವಾಪ್ತಂ ಅವಾಪ್ತವ್ಯಂ ವರ್ತ ಏವ ಚ ಕರ್ಮಣಿ || ೩.೨೨ ||<br /><br />na mE pArtha asti kartavyaM triShu lOkEShu kiMchana |<br />na anavAptaM avAptavyaM varta Eva cha karmaNi || 3.22 ||<br /><br /><br />O Partha, there is nothing for Me to do; in the three worlds there is nothing unattained that might be attained by Me; still I am actually at work.<br />(Lord Krishna has no purpose whatsoever to achieve; simply out of mercy He is constantly doing something for the benefit of the world)<br /><br /><br /><span style="font-weight: bold;">3.23 </span><br /><br />यदि हि अहं न वर्तॆयं जातु कर्मणि अतन्द्रितः ।<br />मम वर्त्म अनुवर्तन्तॆ मनुष्याः पार्थ सर्वशः ॥ ३.२३ ॥<br /><br />ಯದಿ ಹಿ ಅಹಂ ನ ವರ್ತೇಯಂ ಜಾತು ಕರ್ಮಣಿ ಅತಂದ್ರಿತಃ |<br />ಮಮ ವರ್ತ್ಮ ಅನುವರ್ತಂತೇ ಮನುಷ್ಯಾಃ ಪಾರ್ಥ ಸರ್ವಶಃ || ೩.೨೩ ||<br /><br />yadi hi ahaM na vartEyaM jAtu karmaNi ataMdritaH |<br />mama vartma anuvartaMtE manuShyAH pArtha sarvashaH || 3.23 ||<br /><br /><br />Sri Krishna says: "I am constantly doing something to the world; I am not quiet. For, if I did not continue to work ever unwearied, O Partha, all men would follow my path !<br />(That is, men would make Me as their example and cease to do their duties)"<br /><br /><br /><span style="font-weight: bold;">3.24 </span><br /><br />उत्सीदॆयुः इमॆ लॊकाः न कुर्यां कर्म चॆत् अहम् ।<br />सङ्करस्य च कर्ता स्याम् उपहन्याम् इमाः प्रजाः ॥ ३.२४ ॥<br /><br />ಉತ್ಸೀದೇಯುಃ ಇಮೇ ಲೋಕಾಃ ನ ಕುರ್ಯಾಂ ಕರ್ಮ ಚೇತ್ ಅಹಮ್ |<br />ಸಂಕರಸ್ಯ ಚ ಕರ್ತಾ ಸ್ಯಾಮ್ ಉಪಹನ್ಯಾಮ್ ಇಮಾಃ ಪ್ರಜಾಃ || ೩.೨೪ ||<br /><br />utseedEyuH imE lOkAH na kuryAM karma chEt aham |<br />saMkarasya cha kartA syAm upahanyAm imAH prajAH || 3.24 ||<br /><br /><br />If I do not perform 'karma' [then all men also would cease to do their duties] and then these worlds would perish or fall into misery for omission of duties; then I would become the author of confusion of castes and I would be destroying these creatures. (when duties are abandoned, the differences between castes would be wiped out, leading to 'sankara')<br /><br /><br /><span style="font-weight: bold;">3.25 </span><br /><br />सक्ताः कर्मणि अविद्वांसः यथा कुर्वन्ति भारत ।<br />कुर्यात् विद्वान् तथा असक्तः चिकीर्षुः लॊकसङ्ग्रहम् ॥ ३.२५ ॥<br /><br />ಸಕ್ತಾಃ ಕರ್ಮಣಿ ಅವಿದ್ವಾಂಸಃ ಯಥಾ ಕುರ್ವಂತಿ ಭಾರತ |<br />ಕುರ್ಯಾತ್ ವಿದ್ವಾನ್ ತಥಾ ಅಸಕ್ತಃ ಚಿಕೀರ್ಷುಃ ಲೋಕಸಂಗ್ರಹಮ್ || ೩.೨೫ ||<br /><br />saktAH karmaNi avidvAMsaH yathA kurvaMti bhArata |<br />kuryAt vidvAn tathA asaktaH chikeerShuH lOkasaMgraham || 3.25 ||<br /><br /><br />If the wise man also should perform duties with the same attachment as the ignorant, the action of both could not then differ; this supposition is amended in the above verse.<br /><br />Just as the ignorant, full of attachments perform duties, O Bharata, so also the man of wisdom free of attachments should perform, intent upon guiding the world.<br /><br />Attachment or its absence makes the difference between the work of an ignorant and that of a wise.<br /><br /><br /><span style="font-weight: bold;">3.26 </span><br /><br />न बुद्धि भॆदं जनयॆत् अज्ञानां कर्मसङ्गिनाम् ।<br />जॊषयॆत् सर्वकर्माणि विद्वान् युक्तः समाचरन् ॥ ३.२६ ॥<br /><br />ನ ಬುದ್ಧಿ ಭೇದಂ ಜನಯೇತ್ ಅಜ್ಞಾನಾಂ ಕರ್ಮಸಂಗಿನಾಮ್ |<br />ಜೋಷಯೇತ್ ಸರ್ವಕರ್ಮಾಣಿ ವಿದ್ವಾನ್ ಯುಕ್ತಃ ಸಮಾಚರನ್ || ೩.೨೬ ||<br /><br />na buddhi bhEdaM janayEt aj~jAnAM karmasaMginAm |<br />jOShayEt sarvakarmANi vidvAn yuktaH samAcharan || 3.26 ||<br /><br /><br />The wise man should not bring about change of opinion in the ignorant adhering to action; on the other hand, wise man should himself practise with devotion and cause them to do all the duties.<br /><br />Ignorant: those who do not understand the nature of God<br /><br /><br /><span style="font-weight: bold;">3.27 </span><br /><br />प्रकृतॆः क्रियमाणानि गुणैः कर्माणि सर्वशः ।<br />अहंकारविमूढात्माः कर्ता अहं इति मन्यतॆ ॥ ३.२७ ॥<br /><br />ಪ್ರಕೃತೇಃ ಕ್ರಿಯಮಾಣಾನಿ ಗುಣೈಃ ಕರ್ಮಾಣಿ ಸರ್ವಶಃ |<br />ಅಹಂಕಾರವಿಮೂಢಾತ್ಮಾಃ ಕರ್ತಾ ಅಹಂ ಇತಿ ಮನ್ಯತೇ || ೩.೨೭ ||<br /><br />prakRutEH kriyamANAni guNaiH karmANi sarvashaH |<br />ahaMkAravimUDhAtmAH kartA ahaM iti manyatE || 3.27 ||<br /><br /><br />In respect of all actions brought about by the qualities of nature, the jeeva deluded by ahankara thinks that "I am the doer"<br /><br />The ignorant man thinks that he himself is the independent and absolute agent with regard to activities brought about by the Supreme Lord in accordance with the qualities of the soul<br /><br /><br /><span style="font-weight: bold;">3.28 </span><br /><br />तत्ववित् तु महाबाहुः गुणकर्मविभागॊः ।<br />गुणः गुणॆषु वर्तन्त इति मत्वा न सज्जतॆ ॥ ३.२८ ॥<br /><br />ತತ್ವವಿತ್ ತು ಮಹಾಬಾಹುಃ ಗುಣಕರ್ಮವಿಭಾಗೋಃ |<br />ಗುಣಃ ಗುಣೇಷು ವರ್ತಂತ ಇತಿ ಮತ್ವಾ ನ ಸಜ್ಜತೇ || ೩.೨೮ ||<br /><br />tatvavit tu mahAbAhuH guNakarmavibhAgOH |<br />guNaH guNEShu vartaMta iti matvA na sajjatE || 3.28 ||<br /><br /><br />Whereas, O the mighty-armed, a wise man who conclusively understands that the jeeva is in no way the absolute agent, but always depends upon the Lord and other forces directed by Him, therefore forms no attachment. i.e., he does not falsely attribute to himself the authorship of any activity and does not thereby plunge himself in samsara.<br /><br /><br /><span style="font-weight: bold;">3.29 </span><br /><br />प्रकृतॆः गुणसम्मूढाः सज्जन्तॆ गुणकर्मसु ।<br />तान् अकृत्स्नविदः मन्दान् कृत्स्नवित् न विचालयॆत् ॥ ३.२९ ॥<br /><br />ಪ್ರಕೃತೇಃ ಗುಣಸಮ್ಮೂಢಾಃ ಸಜ್ಜಂತೇ ಗುಣಕರ್ಮಸು |<br />ತಾನ್ ಅಕೃತ್ಸ್ನವಿದಃ ಮಂದಾನ್ ಕೃತ್ಸ್ನವಿತ್ ನ ವಿಚಾಲಯೇತ್ || ೩.೨೯ ||<br /><br />prakRutEH guNasammUDhAH sajjaMtE guNakarmasu |<br />tAn akRutsnavidaH maMdAn kRutsnavit na vichAlayEt || 3.29 ||<br /><br /><br />Should the ignorant who claim to be themselves the absolute agents be instructed and corrected by the wise? To this question, the Lord says:<br /><br />Those deluded by the qualities of prakriti and mistaken with regard to them become strongly attached to the qualities and their own activities; he who has perfect understanding should not unsettle those dull beings lacking knowledge (i.e., the wise should not try to change their course)<br /><br /><br /><span style="font-weight: bold;">3.30 </span><br /><br />मयि सर्वाणि कर्माणि सन्यस्य अध्यात्मचॆतसा ।<br />निराशिः निर्ममः भूत्वा युध्यस्व विगतज्वरः ॥ ३.३० ॥<br /><br />ಮಯಿ ಸರ್ವಾಣಿ ಕರ್ಮಾಣಿ ಸನ್ಯಸ್ಯ ಆಧ್ಯಾತ್ಮಚೇತಸಾ |<br />ನಿರಾಶಿಃ ನಿರ್ಮಮಃ ಭೂತ್ವಾ ಯುಧ್ಯಸ್ವ ವಿಗತಜ್ವರಃ || ೩.೩೦ ||<br /><br />mayi sarvANi karmANi sanyasya AdhyAtmachEtasA |<br />nirAshiH nirmamaH bhUtvA yudhyasva vigatajvaraH || 3.30 ||<br /><br /><br />Having thus distinguished the acts of the wise from those of the ignorant, the former being characterized by the absence of attachment or false notions, the Lord now tells Arjuna that he is among the wise, and should similarly discharge his duties.<br /><br />With the mind devoted to the Supreme Atman, free from desires and from the false notion of self, and having securely placed all the actions in Me, you fight, free from anxiety.<br /><br /><br /><span style="font-weight: bold;">3.31 </span><br /><br />यॆ मॆ मतं इदं नित्यं अनुतिष्ठन्ति मानवः ।<br />श्रद्धावन्तः अनसूयन्तः मुच्यन्तॆ तॆ अपि कर्मभिः ॥ ३.३१ ॥<br /><br />ಯೇ ಮೇ ಮತಂ ಇದಂ ನಿತ್ಯಂ ಅನುತಿಷ್ಠಂತಿ ಮಾನವಃ |<br />ಶ್ರದ್ಧಾವಂತಃ ಅನಸೂಯಂತಃ ಮುಚ್ಯಂತೇ ತೇ ಅಪಿ ಕರ್ಮಭಿಃ || ೩.೩೧ ||<br /><br />yE mE mataM idaM nityaM anutiShThaMti mAnavaH |<br />shraddhAvaMtaH anasUyaMtaH muchyaMtE tE api karmabhiH || 3.31 ||<br /><br /><br />The Lord points out the consequences of abiding by or neglecting what He has taught<br /><br />Those sensible men who, full of faith, seeing no fault in it, constantly follow this teaching of mine, they too obtain release by means of actions.<br /><br /><br /><span style="font-weight: bold;">3.32 </span><br /><br />यॆ तु एतत् अभ्यसूयन्तः न अनुतिष्ठन्ति मॆ मतम् ।<br />सर्वज्ञानविमूढान् तान् विद्धि नष्टान् अचॆतसः ॥ ३.३२ ॥<br /><br />ಯೇ ತು ಏತತ್ ಅಭ್ಯಸೂಯಂತಃ ನ ಅನುತಿಷ್ಠಂತಿ ಮೇ ಮತಮ್ |<br />ಸರ್ವಜ್ಞಾನವಿಮೂಢಾನ್ ತಾನ್ ವಿದ್ಧಿ ನಷ್ಟಾನ್ ಅಚೇತಸಃ || ೩.೩೨ ||<br /><br />yE tu Etat abhyasUyaMtaH na anutiShThaMti mE matam |<br />sarvaj~jAnavimUDhAn tAn viddhi naShTAn achEtasaH || 3.32 ||<br /><br /><br />But those who find fault with this teaching of mine, and neglect it, they are devoid of discrimination (having perverse notions of things to be known), entirely deluded as to all knowledge and altogether lost (doomed to sufferings in hell)<br /><br /><br /><span style="font-weight: bold;">3.33 </span><br /><br />सदृशं चॆष्टतॆ स्वस्याः प्रकृतॆः ज्ञानवान् अपि ।<br />प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३.३३ ॥<br /><br />ಸದೃಶಂ ಚೇಷ್ಟತೇ ಸ್ವಸ್ಯಾಃ ಪ್ರಕೃತೇಃ ಜ್ಞಾನವಾನ್ ಅಪಿ |<br />ಪ್ರಕೃತಿಂ ಯಾಂತಿ ಭೂತಾನಿ ನಿಗ್ರಹಃ ಕಿಂ ಕರಿಷ್ಯತಿ || ೩.೩೩ ||<br /><br />sadRushaM chEShTatE svasyAH prakRutEH j~jAnavAn api |<br />prakRutiM yAMti bhUtAni nigrahaH kiM kariShyati || 3.33 ||<br /><br /><br />If it is true that the adoption of the teaching gives moksha and its neglect brings destruction, then why is it that the entire world does not carefully follow the course? For this, the Lord says:<br /><br />Even the man with correct understanding and definite notions acts only in that manner which is most accordant with the likes and dislikes he has inherited (by the influence of prakriti, samskaras and impressions from past lifetimes) ; much less therefore need to be said of the ignorant. Inherent tendencies overpower the knowledge that is imparted to them. Therefore the restraint of mind is by itself not a sufficient force to resist the inherited tendencies.<br /><br /><br /><span style="font-weight: bold;">3.34 </span><br /><br />इन्द्रियस्य इन्द्रियस्यार्थॆ रागद्वॆषौ व्यवस्थितौ ।<br />तयॊः न वशम् आगच्छॆत् तौ हि अस्य परिपन्थिनौ ॥ ३.३४ ॥<br /><br />ಇಂದ್ರಿಯಸ್ಯ ಇಂದ್ರಿಯಸ್ಯಾರ್ಥೇ ರಾಗದ್ವೇಷೌ ವ್ಯವಸ್ಥಿತೌ |<br />ತಯೋಃ ನ ವಶಂ ಆಗಚ್ಛೇತ್ ತೌ ಹಿ ಅಸ್ಯ ಪರಿಪಂಥಿನೌ || ೩.೩೪ ||<br /><br />iMdriyasya iMdriyasyArthE rAgadvEShau vyavasthitau |<br />tayOH na vashaM AgacChEt tau hi asya paripaMthinau || 3.34 ||<br /><br /><br />If all beings act only in conformity with their own nature and if the restraint of mind serves no purpose, then the rule of conduct laid down in verse 3.30 and the declaration of consequences of its observance or neglect would be devoid of purpose. To this objection the Lord says:<br /><br />With reference to the object of every sense, Like and Dislike necessarily rise up; one should not come under the power of both of these; since they are his obstructers.<br /><br />Though the restraint of mind may not at once appear useful, still he should endeavor not to come under the influence of these passions; since they stand in the way of his attaining the highest good.<br /><br /><br /><span style="font-weight: bold;">3.35 </span><br /><br />श्रॆयान् स्वधर्मः विगुणः परधर्मात् सु-अनुष्ठितात् ।<br />स्वधर्मॆ निधनं श्रॆयः परधर्मः भय आवहः ॥ ३.३५ ॥<br /><br />ಶ್ರೇಯಾನ್ ಸ್ವಧರ್ಮಃ ವಿಗುಣಃ ಪರಧರ್ಮಾತ್ ಸು-ಅನುಷ್ಠಿತಾತ್ |<br />ಸ್ವಧರ್ಮೇ ನಿಧನಂ ಶ್ರೇಯಃ ಪರಧರ್ಮಃ ಭಯ ಆವಹಃ || ೩.೩೫ ||<br /><br />shrEyAn swadharmaH viguNaH paradharmAt su-anuShThitAt |<br />swadharmE nidhanaM shrEyaH paradharmaH bhaya AvahaH || 3.35 ||<br /><br /><br />Performing one's own duty is more meritorious even if it is defective, than perfectly performing the duty of another. It is better even to die doing one's own duty, since the duty of another brings fear.<br /><br />One's own duty: The duty which one has to perform as enjoined upon caste or order (rank in the society) one belongs to.<br />Defective: Not duly performed in all its details<br />Duty of another: The duty laid down for some other caste and order<br />Brings fear: Transgression and violation of the sacred laws, for which punishment awaits<br /><br /><br /><span style="font-weight: bold;">3.36 </span><br /><br />अर्जुन उवाच :-<br /><br />अथ कॆन प्रयुक्तः अयं पापं चरति पुरुषः ।<br />अनिच्छन् अपि वार्ष्णॆय बलात् इव नियॊजितः ॥ ३.३६ ॥<br /><br />ಅರ್ಜುನ ಉವಾಚ :-<br /><br />ಅಥ ಕೇನ ಪ್ರಯುಕ್ತಃ ಅಯಂ ಪಾಪಂ ಚರತಿ ಪುರುಷಃ |<br />ಅನಿಚ್ಛನ್ ಅಪಿ ವಾರ್ಷ್ಣೇಯ ಬಲಾತ್ ಇವ ನಿಯೋಜಿತಃ || ೩.೩೬ ||<br /><br />arjuna uvAcha :-<br /><br />atha kEna prayuktaH ayaM pApaM charati puruShaH |<br />anicChan api vArShNEya balAt iva niyOjitaH || 3.36 ||<br /><br /><br />Arjuna says: O Varshneya, then impelled by whom does the person commit sin, unwilling though he be, as if he were constrained by force?<br /><br />What is the force next to the Lord and the gods that impels man to action, especially the evil action? Which is it that is so strong as to overwhelm him and hurry him into evil ways?<br /><br /><br /><span style="font-weight: bold;">3.37 </span><br /><br />श्री भगवान् उवाच :-<br /><br />कामः एषः क्रॊधः एषः रजॊगुण-समुद्भवः ।<br />महाशनः महापाप्मा विद्धि एनं इह वैरिणम् ॥ ३.३७ ॥<br /><br />ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-<br /><br />ಕಾಮಃ ಏಷಃ ಕ್ರೋಧಃ ಏಷಃ ರಜೋಗುಣ-ಸಮುದ್ಭವಃ |<br />ಮಹಾಶನಃ ಮಹಾಪಾಪ್ಮಾ ವಿದ್ಧಿ ಏನಂ ಇಹ ವೈರಿಣಮ್ || ೩.೩೭ ||<br /><br />shree bhagavAn uvAcha :-<br /><br />kAmaH EShaH krOdhaH EShaH rajOguNa-samudbhavaH |<br />mahAshanaH mahApApmA viddhi EnaM iha vairiNam || 3.37 ||<br /><br /><br />Sri Krishna said: It is lust, it is anger, sprung out of the quality of Rajas; he is unquenchable, he is the great sinner; know him to be the enemy<br /><br />Is it possible to extinguish lust by giving all that is urged by it? The Lord in answer describes its character to show the impossibility of such a course. The more the gratification is offered, the more it craves, and satisfaction is impossible. The lust is the prolific source of all sinful dispositions and activities, coming in the way of achieving the high purpose of human life, here and hereafter.<br /><br /><br /><span style="font-weight: bold;">3.38 </span><br /><br />धूमॆन आव्रियतॆ वह्निः यथा आदर्शः मलॆन च ।<br />यथा उल्बॆन आवृतः गर्भः तथा तॆन इदम् आवृतम् ॥ ३.३८ ॥<br /><br />ಧೂಮೇನ ಆವ್ರಿಯತೇ ವಹ್ನಿಃ ಯಥಾ ಆದರ್ಶಃ ಮಲೇನ ಚ |<br />ಯಥಾ ಉಲ್ಬೇನ ಆವೃತಃ ಗರ್ಭಃ ತಥಾ ತೇನ ಇದಂ ಆವೃತಮ್ || ೩.೩೮ ||<br /><br />dhUmEna AvriyatE vahniH yathA AdarshaH malEna cha |<br />yathA ulbEna AvRutaH garbhaH tathA tEna idaM AvRutam || 3.38 ||<br /><br /><br />Just as the flame is covered with smoke, as a mirror is covered with dust, as an embryo is wrapped in amnion, so is this (the true knowledge with respect of the Supreme) enveloped by that (lust or desire)<br /><br /><br /><span style="font-weight: bold;">3.39 </span><br /><br />आवृतं ज्ञानं एतॆन ज्ञानिनः नित्यवैरिणा ।<br />कामरूपॆण कौन्तॆय दुष्पूरॆण अनलॆन च ॥ ३.३९ ॥<br /><br />ಆವೃತಂ ಜ್ಞಾನಂ ಏತೇನ ಜ್ಞಾನಿನಃ ನಿತ್ಯವೈರಿಣಾ |<br />ಕಾಮರೂಪೇಣ ಕೌಂತೇಯ ದುಷ್ಪೂರೇಣ ಅನಲೇನ ಚ || ೩.೩೯ ||<br /><br />AvRutaM j~jAnaM EtEna j~jAninaH nityavairiNA |<br />kAmarUpENa kauMtEya duShpUrENa analEna cha || 3.39 ||<br /><br /><br />Even the knowledge of a learned man is completely obscured by this constant enemy in the form of lust, O Arjuna, who is hard to gratify and is never satisfied.<br /><br />When overwhelmed by lust, even the knowledge acquired by the study of scriptures cannot become sufficiently firm and clear to enable the individual to rise to that serenity of mind and stability of conviction, that are necessary for receiving the light of revelation.<br /><br /><br /><span style="font-weight: bold;">3.40 </span><br /><br />इंद्रियाणि मनः बुद्धिः अस्य अधिष्ठानं उच्यतॆ ।<br />एतैः विमॊहयति एषः ज्ञानं आवृत्य दॆहिनम् ॥ ३.४० ॥<br /><br />ಇಂದ್ರಿಯಾಣಿ ಮನಃ ಬುದ್ಧಿಃ ಅಸ್ಯ ಅಧಿಷ್ಠಾನಂ ಉಚ್ಯತೇ |<br />ಏತೈಃ ವಿಮೋಹಯತಿ ಏಷಃ ಜ್ಞಾನಂ ಆವೃತ್ಯ ದೇಹಿನಮ್ || ೩.೪೦ ||<br /><br />iMdriyANi manaH buddhiH asya adhiShThAnaM uchyatE |<br />EtaiH vimOhayati EShaH j~jAnaM AvRutya dEhinam || 3.40 ||<br /><br /><br />The senses, the mind, and the thought are said to be his (lust or desire) abode; by means of these, obstructing knowledge, he deludes the dweller in the body.<br /><br />Senses are the strong hold of desire; desire brings them in contact with the objects, bewilders the mind & thought and prevents the acquisition of true knowledge; or if acquired, renders it inefficient for the higher purpose.<br /><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >CHANDRIKA</span> <br /><br />So, should I understand the undercurrent of the shlokas, here, this way?<br /><br />"Brahmacharya is the best ashrama to attain knowledge."<br /><br />But, I have heard that 'GRuhastaashrama' is the best for humans, because all the other ashramaas are tough for the pursuit.<br /><br />So, what is right?<br /><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >Bala</span><br /><br />Neither the above said shlokas give any hint about which of the ashramas is superior, nor is it true that people who accept gRuhastha ashrama are driven with lust. Here the word "lust" only means craving or overwhelming desire or intense eagerness to satisfy the sense organs.<br /><br />BG does not preach that we should not have any desire whatsoever. BG tells us only to shun such desires which come in the way of the acquisition of true knowledge; getting married is NOT one of those. Even in gRuhastha ashrama one can attain knowledge which takes him/her towards the final destination.<br /><br />Others may please add to what I have written, and correct me if I am wrong.<br /><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >CHANDRIKA</span> <br /><br />Alright!<br />Thank you.<br /><br /><br /><span style="font-weight: bold;">3.41 </span><br /><br />तस्मात् त्वं इन्द्रियाणि आदौ नियम्य भरत-ऋषभ ।<br />पाप्मानं प्रजहि हि एनं ज्ञान विज्ञान नाशनम् ॥ ३.४१ ॥<br /><br />ತಸ್ಮಾತ್ ತ್ವಂ ಇಂದ್ರಿಯಾಣಿ ಆದೌ ನಿಯಮ್ಯ ಭರತ-ಋಷಭ |<br />ಪಾಪ್ಮಾನಂ ಪ್ರಜಹಿ ಹಿ ಏನಂ ಜ್ಞಾನ ವಿಜ್ಞಾನ ನಾಶನಮ್ || ೩.೪೧ ||<br /><br />tasmAt tvaM iMdriyANi Adau niyamya bharata-RuShabha |<br />pApmAnaM prajahi hi EnaM j~jAna vij~jAna nAshanam || 3.41 ||<br /><br /><br />Therefore, O the Best of the Bharatas, having first restrained the senses, you must slay him (lust) out, the evil thing; because, he is destructive of both knowledge and wisdom.<br /><br /><br /><span style="font-weight: bold;">3.42 </span><br /><br />इन्द्रियाणि पराणि आहुः इन्द्रियॆभ्यः परं मनः ।<br />मनसः तु परा बुद्धिः यः बुद्धॆः परतः तु सः ॥ ३.४२ ॥<br /><br />ಇಂದ್ರಿಯಾಣಿ ಪರಾಣಿ ಆಹುಃ ಇಂದ್ರಿಯೇಭ್ಯಃ ಪರಂ ಮನಃ |<br />ಮನಸಃ ತು ಪರಾ ಬುದ್ಧಿಃ ಯಃ ಬುದ್ಧೇಃ ಪರತಃ ತು ಸಃ || ೩.೪೨ ||<br /><br />iMdriyANi parANi AhuH iMdriyEbhyaH paraM manaH |<br />manasaH tu parA buddhiH yaH buddhEH parataH tu saH || 3.42 ||<br /><br /><br />The senses are greater than the body, the mind is greater than senses, buddhi is greater than even mind, but He (the Supreme Lord) is far greater than buddhi.<br /><br /><br /><span style="font-weight: bold;">3.43 </span><br /><br />एवं बुद्धॆः परं बुद्ध्वा संस्तभ्य आत्मानम् आत्मना ।<br />जहि शत्रुं महाबाहॊ कामरूपं दुरासदम् ॥ ३.४३ ॥<br /><br />ಏವಂ ಬುದ್ಧೇಃ ಪರಂ ಬುದ್ಧ್ವಾ ಸಂಸ್ತಭ್ಯ ಆತ್ಮಾನಮ್ ಆತ್ಮನಾ |<br />ಜಹಿ ಶತ್ರುಂ ಮಹಾಬಾಹೋ ಕಾಮರೂಪಂ ದುರಾಸದಮ್ || ೩.೪೩ ||<br /><br />EvaM buddhEH paraM buddhvA saMstabhya AtmAnam AtmanA |<br />jahi shatruM mahAbAhO kAmarUpaM durAsadam || 3.43 ||<br /><br /><br />Having thus perceived Him, who is higher than buddhi, and having restrained the mind by reason, O the mighty armed, slay the enemy called desire (or lust) which is difficult to overcome.<br /><br /><br /><span style="font-weight: bold;">Thus ends "Karma Yoga", the Third chapter of Sri Bhagavadgeeta </span><br /><br /><br /><span style="color: rgb(204, 0, 0); font-weight: bold;">shree bhArateeramaNa mukhyaprANa antargata shree krishNArpaNam astu</span>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-84124422426072711592010-03-18T18:13:00.002+05:302010-03-18T18:24:06.249+05:30Sri Vyasa teertha<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhS7vX-7JcDKf13k-2l_9HOwC531t6az7yH7zpkTs1YiLMUsoxeyrDEPQGnJOghhvlZbTYaZqRuMS2U2ZWsK3bccaNtRVnGPW6edBVB0se1jteDk1Ov1tAEO1BVY_bSGO2oVjsC_clV1ra/s1600-h/vyaasaraja+theertharu.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 212px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhS7vX-7JcDKf13k-2l_9HOwC531t6az7yH7zpkTs1YiLMUsoxeyrDEPQGnJOghhvlZbTYaZqRuMS2U2ZWsK3bccaNtRVnGPW6edBVB0se1jteDk1Ov1tAEO1BVY_bSGO2oVjsC_clV1ra/s320/vyaasaraja+theertharu.jpg" alt="" id="BLOGGER_PHOTO_ID_5449956268441848994" border="0" /></a><span style="font-size:180%;"><span style="font-weight: bold;">Sri Vyasa teertha</span></span><br /><br /><span style="color: rgb(255, 0, 0); font-weight: bold;">Source: dvaita dot org</span><br /><span style="color: rgb(255, 0, 0); font-weight: bold;">Authors: Narahari S. Pujar, Shrisha Rao and H P Raghunandana</span> <span style="color: rgb(255, 0, 0); font-weight: bold;"><br />Reference: Dr. B N K Sharma, "History of the Dvaita School of Vedanta and its Literature", Motilal Banarsidass, Delhi (1981) </span><br /><br />Sri Vyasa teertha (1460 - 1539) is one of the greatest scholars of tattvavada. He has written detailed commentaries on the works of Srimad Ananda teertha and Sri Jayateertha. His works are considered to be of the highest significance, particularly because it is accepted even by his opponents that his understanding of their schools is second to none.<br /><br />Sri Vyasa teertha was the 5th peeThAdhipati in the lineage of PoorvAdi mutt, after Sri Rajendra teertha, Sri Jayadhwaja teertha, Sri Purushottama teertha and Sri Brahmanya teertha. After his time, PoorvAdi mutt was more popularly called Vyasaraja mutt.<br /><br />Sri Vyasa teertha also keeps a tempo that is hard for the less skilled to even conceive of, let alone match. His logic is exceptionally hard to beat, because of his uncanny knack of knowing exactly what the opponent is going to say, and using this information to lead the opponent on to traps of logic that are dozens of steps deep, and impossible to work through or around.<br /><br />In addition to his pellucid and luminescent writings, Sri Vyasa teertha is also known for the influence he had on the Vijayanagara empire, especially for the fact that it was under his tutelage that it had its heyday, and produced its greatest ruler.<br /><br />Perhaps even more importantly, it is noted that he was responsible for providing a healthy atmosphere in which the Hari-dasa tradition could sprout and flourish; he disregarded all highbrow disapprobation of the lower castes, as he showed by his acceptance of the low-caste Kanakadasa as a shishya, on par with his other students, and by his even arranging to prove to them that Kanakadasa was a greater devotee than any of them.<br /><br /><span style="font-weight: bold;font-size:130%;" >Birth</span><br /><br />Sri Vyasa teertha was born in the year 1460 in Bannur which is now in the Mysuru district in the modern Karnataka state. He, his brother and sister were born as a result of the blessings of Sri Brahmanya teertha.<br /><br /><span style="font-size:130%;"><span style="font-weight: bold;">Education and sanyasa deekshe</span></span><br /><br />The young Yatiraja (the future Sri Vyasa teertha) was presented to Brahmanya teertha after he completed the comprehensive study of subjects like kavya, naTaka, alankara, and vyakaraNa.<br /><br />Having been impressed with the young Yatiraja's quick mind and great aptitude for learning, Brahmanya teertha secretly meditated to ordain him into the sanyasa order. Yatiraja, though respectful of his Guru, had his doubts about receiving such deeksha, and finally consented after receiving a vision in which Vishnu Himself instructed him not to try to avert his destiny.<br /><br /><span style="font-weight: bold;font-size:130%;" >Study at Kanchi and Mulbagal<br /></span><br />Shortly after Yatiraja's ordination as Sri Vyasa teertha, Sri Brahmanya teertha passed away. Sri Vyasa teertha left for Kanchi after his succession to the peeTha and spent many years there studying the six systems of philosophy, and thus gave the finishing touches to his mastery of subjects like Advaita, Vishishtadvaita, and Navya-Nyaya, in addition to tattvavada.<br /><br />After Kanchi, he continued his studies at Mulbagal which was the seat of Sripadaraja and a hub for learning. There he studied Vedanta for about five to six years. Around this time, he distinguished himself at the court of Salva Narasimha at Chandragiri by winning several debates against renowned opponents.<br /><br /><span style="font-size:130%;"><span style="font-weight: bold;">Worship of Lord Shreenivasa at Tirupati</span></span><br /><br />During this time he was entrusted the worship of Lord Srinivasa at Tirupati, a task that he performed for twelve years, from 1486-1498.<br /><br /><span style="font-size:130%;"><span style="font-weight: bold;">Invitation from Vijayanagara empire</span></span><br /><br />Sri Vyasa teertha left for Vijayanagara after persistent invitations by its royalty and ministers, and stayed there for the major part of the rest of his life.<br /><br />Among the several debates he had at Vijayanagara, a notable one is that with Basava Bhatta of Kalinga which lasted for thirty days, before Basava Bhatta lost comprehensively.<br /><br />However the 'golden period' of Sri Vyasa teertha's life started after Krishnadevaraya ascended the throne of Vijayanagara, for what were the one-and-twenty greatest years of the kingdom's history.<br /><br />Krishnadevaraya had a lot of regard for Sri Vyasa teertha, as is evident from the historical evidence that shows Krishnadevaraya regarded Sri Vyasa teertha as his Kuladevata, as well as from several honorific references in the writings of Krishnadevaraya.<br /><br />Sri Vyasa teertha is responsible for the continuation of the high regard and recognition earned by the system started by Srimad Ananda teertha. He has been respected by many scholars from other schools, including the likes of Appaya Dikshita, Pakshadhara Mishra, Madhusudana Saraswati, and Basava Bhatta. He is known for his warm-heartedness and sympathy even toward proponents of other systems of philosophy, while being a staunch Madhva himself.<br /><br />In fact, his elucidation of the principles of Advaita and Vishishtadvaita were so outstanding that he even had pupils of these doctrines, who learnt those from him in preference to learning it from a guru in their own tradition.<br /><span style="font-size:130%;"> <span style="font-weight: bold;">Works by Sri Vyasa teertha :-</span></span><br /><br />> nyAyAmRuta<br />> tAtparya chandrika (Commentary on Jayateertha's tatvaprakAshika)<br />> tarka tAnDava<br />> mAyAvAda khanDana mandAramanjari<br />> upAdhi khanDana mandAramanjari<br />> prapancha mitthyatva anumAna khanDana mandAramanjari<br />> tattva viveka mandAramanjari<br />> bhedOjjeevana<br />> sat-tarka vilaasa<br /><br />Among his nine major works, his most important ones are Nyayamruta, TarkatanDava, and Chandrika, collectively known as Vyasa-traya. In his magnum opus Nyayamruta, he justifies the philosophy of tattvavada and shows that monism is untenable on every ground, and that the reality of the world cannot be rejected, compromised, or diluted for any reason -- physical, rational, or spiritual.<br /><br />The TarkatanDava is a refutation of the principles of Nyaya-Vaisheshika. Tatparya-Chandrika is a commentary on Sri Jayateertha's Tattvaprakashika and deals with the Sutra-Prasthana of tattvavada. It is, in fact, a significant contribution to the literature on the analysis of the Brahma-Sutra, because it makes an in-depth comparative study of the Bhashyas of Shankara, Ramanuja, and Ananda teertha.<br /><br /><span style="font-size:130%;"><span style="font-weight: bold;">Prameya shloka</span></span><br /><br />The prameya shloka by Sri Vyasa Teertha lays out nine important tenets, all seemingly simple on the surface but having a world of depth, as the prameyas of Tattvavaada. These prameyas are consistent among themselves, and are complete in defining Tattvavaada; thus, they give a coherent and unique definition of the whole doctrine.<br /><br />It is very characteristic of Sri Vyasa teertha to have digested the whole of the corpus of a large number of commentaries, original texts, glosses, etc., and presented a very pithy and yet easy-to-understand statement of the doctrine as presented in all of them.<br /><br />In reading and analyzing the shloka that explains the prameyas, one finds a faithful echo of many of Srimad Ananda Teertha's statements. Sri Vyasa teertha compromises neither the nature nor the intensity of his master's unequivocal assertions.<br /><br />His prameya-shloka is thus a faithful recap of the subjects expounded upon by the previous scholars in the tradition, and it may be asserted that a correct understanding of the shloka is equivalent to a grasp of the fundamental tenets of Tattvavaada.<br /><br />The shloka that lays out the nine prameyas is :<br /><br /><span style="color:#840000;">ಶ್ರೀಮನ್ಮಧ್ವಮತೇ ಹರಿಃ ಪರತರಃ ಸತ್ಯಂ ಜಗತ್ ತತ್ವತೋ<br />ಭೇದೋ ಜೀವಗಣಾಃ ಹರೇರನುಚರಾಃ ನೀಚೊಚ್ಛ ಭಾವಂಗತಾಃ |<br /><br />ಮುಕ್ತಿರ್ನೈಜಸುಖಾನುಭೂತಿರಮಲಾಭಕ್ತಿಶ್ಚ ತತ್ಸಾಧನಮ್<br />ಹ್ಯಕ್ಷಾದಿತ್ರಿತಯಂ ಪ್ರಮಾಣಮಖಿಲಾಮ್ನಾಯೈಕವೇದ್ಯೋ ಹರಿಃ ||<br /><br />shreemanmadhvamatE hariH parataraH satyaM jagat tatvatO<br />bhEdO jeevagaNAH harEranucharAH neechochCha bhAvaMgatAH |<br /><br />muktirnaijasukhAnubhUtiramalAbhaktishcha tatsAdhanam<br />hyakShAditritayaM pramANamakhilAmnAyaikavEdyO hariH ||</span><br /><span style="font-size:130%;"> <span style="font-weight: bold;">Contribution to dAsa sAhitya</span></span><br /><br />He has composed beautiful devotional songs in Kannada, thus contributing significantly to the Dasa-sahitya. He was also the Guru of Purandaradasa and Kanakadasa, two outstanding luminaries of the Hari-dasa tradition, the former also the founder of modern Karnatik music, and is probably the greatest singer-saint in history.<br /><br /><span style="font-weight: bold;font-size:130%;" >Brindavana pravesha</span><br /><br />He cast off his mortal body on the 8th of March, 1539. His Brindavana is at Nava-Vrundavana, which is located on an island in the Tungabhadra river, near Anegondi, very close to Hampi. Here, in the company of eight other eminent Madhva ascetics, he continues to meditate, and to bless devotees with true knowledge.<br /><br />His ArAdhane is observed on Paalguna mAsa krishna paksha chaturthi<br /><br /><span style="font-weight: bold;">arthikalpitha kalpOyam pratyarthi gajakEsari |</span> <span style="font-weight: bold;">vyAsateerthagurur bhUyAdasmadiShTArtha siddhayE || </span>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com1tag:blogger.com,1999:blog-4277510396610639127.post-60092363879359301222010-01-01T21:10:00.003+05:302010-01-01T21:42:29.597+05:30Panchanga<span style="font-weight: bold;font-size:180%;" >panchAnga<br /></span><br /><span style="font-weight: bold;font-size:100%;" ><br />Source: </span><br /><br />"A Hindu Primer" by Dr. Shukavak N Dasa, (2007)<br /><br /><br /><span style="color: rgb(102, 51, 255);"></span><span style="color: rgb(102, 51, 255);">Bala :-</span><br /><br />The Samskrita word "panchAnga" is made of two parts: pancha and anga. Pancha means five and anga means a limb or part. Thus the Panchanga is a document made of five parts. These five parts are:<br /><br />tithi (lunar day),<br />vAra (day of the week),<br />nakshatra (lunar mansion),<br />yoga (luni-solar day) and<br />karana (half lunar day).<br /><br />To calculate these angas we use three schools of calculations:<br /><br />Surya siddhanta<br />AryabhaTiya siddhanta<br />Drik gaNita siddhanta<br /><br /><br /><span style="font-weight: bold;font-size:130%;" >tithi (Lunar Phase) </span><br /><br />The first element of the Panchanga is the tithi or lunar phase. This is perhaps the single most important element of the Panchanga. It is the building block for the lunar month. Simply stated a tithi is a measurement of 12 degrees of longitudinal separation between the sun and the moon. Another way to put it is to say that a tithi is the daily phase of the moon.<br /><br />For example, at new moon (amAvAsya) the sun and the moon are separated by zero degrees. We can say they overlap. As they begin to separate, the first tithi begins when the sun and the moon have separated by 12 degrees. The moon is now a tiny almost imperceptible slice. The second tithi begins when they are separated by 24 degrees. The slice is slightly larger. The third tithi begins when they have separated by 36 degrees. And so it goes until the sun and moon have separated by 180 degrees. This tithi is called full moon, poornima. These first 15 tithis or phases of the moon make up the waxing phases of the moon, which in Sanskrit this is called the shukla-paksha. This is the bright fortnight of the lunar month.<br /><br />After poornima, full moon, the tithi begins again counting from one, as the longitudinal separation between the sun and the moon decreases back to zero. This is called the waning phase of the moon or in Sanskrit, the krishna-paksha or the dark fortnight of the lunar month.<br /><br />At certain times of the month when the sun and moon can both be seen in the sky at the same time you can estimate the tithi by using the hand method to measure the longitudinal separation between the sun and the moon.<br /><br />The tithis are sequentially numbered from both the points of the new moon as well as the full moon. In this way, the shukla-paksha, begins with the day after amavasya. That is the first tithi, then the second tithi, the third tithi and so on up to the 15th tithi called poornima.<br /><br />After the full moon, the waning phase (krishna-paksha) again begins with the first tithi, the second tithi, the third tithi and so on up to the 15th tithi called amavasya. Afterwards the cycle repeats itself.<br /><br />In this way thirty tithis make up a lunar month, which is known as a mAsa. In some parts of India people begin the month from the day after full moon (krishna paksha) whereas in other parts they begin the month from the day after new moon (shukla paksha). Today, the lunar calendar is still in use throughout the world for Hindu religious purposes.<br /><br />One of the greatest sources of confusion between Hindu festival dates and the modern solar calendar arises because the solar day (christian calendar) always begins at midnight whereas the lunar tithi can begin at anytime of the solar day. For practical purposes, however, the tithi that is present at the sunrise time is taken as the prevailing tithi for the entire day.<br /><br />This means that if a tithi begins just after the sunrise and ends before the next day’s sunrise, then that tithi gets eliminated. When this occurs, a break in the numerical ordering of the days takes place. Conversely, if a tithi begins just before the sunrise and ends after the next day’s sunrise, then the same tithi has to be taken for both days. These are possible because a tithi can last for anywhere between 19 and 26 hours due to the changing relative speed between earth and moon in their orbits.<br /><br />On an average, a tithi lasts for only 0.95 of a solar day. These factors cause a lot of confusion between the lunar calendar and the modern solar calendar and hence in deciding festivals and Ekadashi.<br /><br />From an astrological perspective the various tithis are considered either auspicious or inauspicious for different events. In general the shukla-paksha (bright fortnight) is considered favorable to growth, increase and prosperity and would be selected for such occasions as weddings, moving into new homes or starting businesses, etc. The krishna-paksha (dark fortnight) is considered less favorable.<br /><br /><span style="font-size:130%;"><br /><span style="font-weight: bold;">Vara (The Day of the Week) </span></span><br /><br />The second element of Panchanga is the day of week, called vAra. In Sanskrit the days of the week are clearly named after seven major astrological influences:<br /><br />bhAnu-vAsara or ravi-vAra (Sun)<br />indu-vAsara or sOma-vAra (Moon)<br />bhauma-vAsara or mangaLa-vAra (Mars)<br />saumya-vAsara or budha-vAra (Mercury)<br />bRuhaspati-vAsara or guru-vAra (Jupiter)<br />bhArgava-vAsara or shukra-vAra (Venus)<br />manda-vAsara or shani-vAra (Saturn)<br /><br />You can still see this astrological influence in the English names, Sunday, Monday and Saturday for the sun, the moon and saturn respectively. If you examine the words for the days of week in other European languages, you will notice even greater connection.<br /><br />Astrologically these days are named after these celestial bodies because the influence of that celestial body is said to be prominent on that day.<br /><br /><span style="font-weight: bold;font-size:130%;" ><br />Nakshatra (Lunar Mansion) </span><br /><br />The third element of the Panchanga is nakshatra.<br /><br />The best way to understand nakshatra is to observe the moon some evening. Notice the moon's position in relation to the background of stars. The next evening, at the same time and in the same location, again observe the moon's position in relation to the background of stars. You will see that it has moved considerably. Use the raised hand technique to estimate how many degrees the moon has moved. The moon has moved somewhere between 10 and 15 degrees.<br /><br />In fact the moon has moved 13 degrees and 20 minutes. The region of the sky that has been displaced by the moon's eastward movement in one day is called nakshatra. In English this is known as a lunar mansion.<br /><br />There are 27 such lunar mansions in the 360 degrees the moon travels in one lunar month ( 13.3 × 27 = ~360). In the Hindu Almanac each of these lunar mansions is named after a star or group of stars in each region of the sky.<br /><br />The nakshatra is very important in Hindu culture. At the time of birth a person's horoscope is made and one of the most important items to be known is the nakshatra. Many elements of a person's character are thought to be determined by the nakshatra. (Remember that the moon stands for the mind in Hindu astrology.)<br /><br />In many regions of bhArath a person's name is based on the nakshatra. Perhaps the first syllable of the name is derived from the nakshatra. At the time of a puja or religious ceremony a priest will ask for the nakshatra of the person performing the religious service so that it can be recited in the opening statement of the puja called a sankalpa. At the time of marriage considerations the nakshatras of the both the bride and groom may be compared to check for psychological compatibility.<br /><br />The following is a list of the 27 nakshatras along with their western astronomical designations. Note that in some cases it is difficult to determine exactly which western star name corresponds to the nakshatras.<br /><br />1. ashvini – alpha arietis (Hamal)<br />2. bharaNi – 41 arietis<br />3. kRuttikA – Pleiades<br />4. rOhiNi – alpha tauri (Aldebaran)<br />5. mRugashirA – lambda orionis (Bellatrix)<br />6. ArdrA – alpha orionis (Betelgeuse)<br />7. punarvasu – beta geminorum (Castor)<br />8. puShya – delta canceri (area of M44 Beehive cluster)<br />9. AshlESha – alpha canceri (sometimes taken as the Hydra or Alphard)<br />10. makhA – alpha leonis (Regulus)<br />11. pUrva phalguNi or hubbA – delta leonis (lion's hind)<br />12. uttara phalguNi or uttarA – beta leonis (Denebola)<br />13. hasta – gamma or delta corvi (Corvus)<br />14. chitra – alpha virginis (Spica)<br />15. svAti – alpha bootis (Arcturus)<br />16. vishAkha – alpha libra<br />17. anurAdha – delta scorpionis<br />18. jyEsTha – alpha scorpionis (Antares)<br />19. moola – lambda scorpionis (near the globular cluster Shaula)<br />20. pUrvAShADha – delta sagittarii<br />21. uttarAShADha – sigma sagittarii (teapot)<br />22. shravaNa – alpha aquilae (Altair)<br />23. dhaniShThA – alpha delphini (Delphinis)<br />24. shatabiShA – lambda aqurii (Fomalhaut)<br />25. pUrva bhAdra – alpha pegasi (Markab)<br />26. uttara bhAdra – gamma pegasi<br />27. rEvati – delta piscium<br /><br />This system of 27 nakshatra is the original Hindu way of dividing the 360 degrees of the solar ecliptic.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod:- </span><br /><br /><span style="font-weight: bold;font-size:130%;" >the good (shubha) nakshatra</span><br /><br />rohiNi, all 3 uttara, ashwini, pushya, hasta, mriga, chitra, anuradha, revati, punarvasu, swati, shravaNa, dhanishtha, shatbhisha.<br /><br />one more nakshatra abhijit. it is added later on. itstarts from last pada of uttarashadha and 1/15 part of shravaNa.<br /><br />these were good nakshatras but combination of nakshatra and tithi may result to become bad timing for birth. for such queries please follow the thread jataka and astrology.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Bala :-</span><br /><br /><span style="font-weight: bold;font-size:130%;" >Yoga (The Luni-solar Day) </span><br /><br />The yoga (luni-solar day) is the period during which the combined longitudinal motions of the sun and moon amounts to 13 degrees and 20 minutes. (I do not know what this means!) Like the nakshatras, there are 27 yogas.<br /><br /><br />27 yogas:<br /><br />1. viShakumbha<br />2. preeti<br />3. AyushmAn<br />4. saubhAgya<br />5. shObhana<br />6. atigandha<br />7. sukarma<br />8. dhRuti<br />9. shoola<br />10. gandha<br />11. vRuddhi<br />12. dhruva<br />13. vyAghAta<br />14. harShaNa<br />15. vajra<br />16. siddhi<br />17. vyateepAta<br />18. varigha<br />19. parigha<br />20. shiva<br />21. siddha<br />22. sAdhya<br />23. shubha<br />24. shukla<br />25. brahma<br />26. mahEndra<br />27. vaidhRuti<br /><br /><br /><span style="font-weight: bold;font-size:130%;" >Karana (Half tithi) </span><br /><br />The fifth aspect of the Panchanga is karaNa which is calculated to be 6 degrees of longitudinal separation between the sun and moon. In other words the karaNa is half a tithi. There are two karaNas in each tithi. Since the tithis are 30 in number, one would expect there to be 60 karanas. But there are only eleven. Out of these, four are "fixed" karanas and seven are "repeating" karanas.<br /><br />The four "fixed" karanas are:<br /><br />1. kimstughna<br />2. shakuni<br />3. chatushpAda<br />4. nAga<br /><br />The seven "repeating" karanas are:<br /><br />5. bala<br />6. bAlava<br />7. kaulava<br />8. taitila<br />9. garaja<br />10. vanija<br />11. vishTi (or bhadra)<br /><br />The first half of the first tithi (of the bright fortnight) is always kimstughna karana. Next, the seven repeating karanas repeat eight times to cover the next 56 half-tithi-s. The three remaining fixed karanas take up the remaining three half-tithis in order. Thus one gets sixty karanas from eleven.<br /><br />Both a yoga and karana are similar to a tithi in the sense that they are all measures of the relationship between the sun and moon. Recall that a tithi was 12 degrees of longitudinal separation between the sun and moon, the yoga is the combined longitudinal motion of the sun and the moon. Karana is half the tithi.<br /><br />In Hindu astrology the sun and the moon are both perceived to have a great effect on life, and hence their motions are precisely calculated. (These are not some new discoveries, but are known to us for thousands of years)<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod : - </span><br /><br />Yoga & karaN yoga is 1/27 diviion of the circle drawn with the help of speed of sun and speed of moon. (how to draw it i do not know but i am finding out)<br />among which Viadhruti and vyatipAta should be avoided for any shubha kArya.<br />in vishkumbha first 75 minutes, in vyAghAt first 150 minutes, in shoola first 120 minutes, in vajra first 210 mnutes in ganDa and atiganDa first 150 minutes should be avoided for good works. in other words these are not for shubh kArya.<br /><br />in karaN shakuni, chatushpAd, nAg kinstughna and vishti are ashubh.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Bala :-</span><br /><span style="font-weight: bold;font-size:130%;" ><br /></span>In addition to these five essential parts of the traditional panchAnga, the following other elements may also be added:<br /><span style="font-weight: bold;font-size:130%;" ><br />mAsa (Month)</span><br /><br />The Hindu year contains twelve lunar months, named after the nakshatra in which the full moon occurs:<br /><br />chaitra (March - April) (chitra-nakshatra)<br />vaishAkha (April - May) (vishAkha-nakshatra)<br />jyEShTha (May - June) (jyestha-nakshatra)<br />AShADha (June - July) (purvAShADha-nakshatra)<br />shrAvaNa (July - August) (shravaNa-nakshatra)<br />bhAdrapada (August - September) (pUrva-bhAdra-nakshatra)<br />Ashvina (September - October) (ashvini-nakshatra)<br />kArteeka (October - November) (kRuttikA-nakshatra)<br />mArgashira (November - December) (mRugashira-nakshatra)<br />pauSha (December - January) (puShya-nakshatra)<br />mAgha (January - February) (makha-nakshatra) and<br />phalguNa (February - March) (phalguni-nakshatra).<br /><br />Different parts of BhAratha start the year during different months. In general the year begins in the month of Chaitra, which is referred to as chAndra yugAdi.<br /><br /><span style="font-weight: bold;font-size:130%;" ><br />Rutu (season) </span><br /><br />Traditionally there are six seasons, each comprised of two months.<br />The six seasons are:<br /><br />vasanta (spring) – chaitra & vaishAkha<br />greeShma (summer) – jyEShTha & AShADha<br />varSha (rainy) – shrAvaNa & bhAdrapada<br />sharad (autumn) – Ashvina & kArteeka<br />hEmanta (winter) – mArgashira & pauSha<br />shishira (cool) – mAgha & phAlguna<br /><br /><span style="font-weight: bold;font-size:130%;" ><br />adhika mAsa </span><br /><br />Another important aspect of the lunar calendar is the concept of adhika mAsa. The 12 months of the lunar calendar which is based on the lunar days (tithis) make up only about 354 days, where as the actual year must have 365 days. So there is a shortage of 11 days in the lunar calendar.<br /><br />Just like how every 4th year in the Christian calendar has an extra day to make up for the discrepancy in the earth's orbit around the sun, so as in every 30 months, the lunar calendar must add an extra month.<br /><br />This leap-month (adhika-masa) is generally inserted after the month of AShADha or shrAvaNa and is called adhika-AShADha or adhika-shrAvaNa. Thus every second or third year contains 13 months. (Note that Muslims, who also follow the lunar calendar do not bother to correct this shortage, and leave it as it is.)<br /><br />This of course contributes considerably to differences between the lunar and solar calendars. The consequences of these differences make it hard to reconcile the dates from one calendar to the other without intricate calculations.<br /><br /><br /><span style="font-weight: bold;font-size:130%;" >Solar calendar</span><br /><br />Even though the Hindus predominantly follow the lunar calendar, we mAdhwas and some others also follow the solar calendar to decide on the festival dates.<br /><br />The 27 nakshatras mentioned earlier are divided among 12 rAshis or zodiac signs. (Each rAshi will then have two and a quarter nakshatras.) The sun is found to be staying in each rAshi for 30-31 days. This is taken as one solar month. Likewise there are 12 solar months, one each corresponding to each rAshi in which the sun stays. The names of these solar months are the same as those of the rAshis. The names are given below, with equivalent European names:<br /><br />1. mEsha – Aries<br />2. vRuShabha – Taurus<br />3. mithuna – Gemini<br />4. karkATaka – Cancer<br />5. simha – Leo<br />6. kanyA – Virgo<br />7. tulaa – Libra<br />8. vRushchika – Scorpius<br />9. dhanu – Sagittarius<br />10. makara – Capricorns<br />11. kumbha – Aquarius<br />12. meena – Pisces<br /><span style="font-weight: bold;font-size:130%;" ><br /><br />Samvatsaras</span><br /><br />Apart from the numbering system outlined above, there is also a cycle of 60 calendar year names, called Samvatsaras, which runs continuously.<br /><br />1. Prabhava<br />2. Vibhava<br />3. Shukla<br />4. Pramoda<br />5. Prajāpati<br />6. Āngîrasa<br />7. Shrīmukha<br />8. Bhāva<br />9. Yuva<br />10. Dhātr<br />11. Īshvara<br />12. Bahudhānya<br />13. Pramāthi<br />14. Vikrama<br />15. VriSha<br />16. Chitrabhānu<br />17. Svabhānu<br />18. TāraNa<br />19. Pārthiva<br />20. Vyaya<br />21. Sarvajit<br />22. Sarvadhāri<br />23. Virodhi<br />24. Vikrti<br />25. Khara<br />26. Nandana<br />27. Vijaya<br />28. Jaya<br />29. Manmatha<br />30. Durmukha<br />31. Hemalambi<br />32. Vilambi<br />33. Vikāri<br />34. Shārvari<br />35. Plava<br />36. Shubhakrt<br />37. Sobhakrt<br />38. Krodhi<br />39. Vishvāvasu<br />40. Parābhava<br />41. Plavanga<br />42. Kīlaka<br />43. Saumya<br />44. Sādhārana<br />45. Virodhakrt<br />46. Paridhāvi<br />47. Pramādi<br />48. Ānanda<br />49. RākShasa<br />50. NaLa<br />51. PingaLa<br />52. Kālayukta<br />53. Siddhārthi<br />54. Raudri<br />55. Durmati<br />56. Dundubhi<br />57. Rudhirodgāri<br />58. RaktākShi<br />59. Krodhana<br />60. KShaya<br /><br /><br /><span style="color: rgb(102, 51, 255);">Charan :- </span><br /><br />In recent past, we had adhika masa preceding the Jyeshtha masa. Please explain the factors that govern the assignment of adhika masa to any normal masa during the course of such year. In my observation ahdika masa mostly falls during chaturmasya. Please correct me if it isn't.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :-</span><br /><br />regarding charan's question. i want some time to find out.<br /><br />but for panchang i would like to add.<br /><br />as per nArad saMhita, parAshar, kashyap, garg,yavan, chyavan, bhrIgu, shaunak, nArad, vyAs, aNgiras, marichi, romesha, paulastya, atri, vasishtha, surya and brahma are main names to be counted in jyotish and panchang. but we r not so lucky to get jyotish all three of saMhita / sidhAnta / hora of these. but for nArad (devarshi) we have all these three.<br /><br />in hindu panchang paddhati the finest (sookshma) calculations are in surya siddhant. this siddhant is devided in 14 aprts (adhikAr). the first 11 are known as purvardha and the last 3 are uttarardha. total shlokas are 500.<br /><br />as per book published in kAshi, nArad samhita has 1400 shlokas. from it varahmihir's surya siddhant has been derived.<br /><br />that's why nArad is known as founder of jyotish, panchang.<br /><br />Ashubh tithis, vAr (vAsar) vridhi tithi, (which comes for two consecutive days, kshaya tithi, amavasya, krishNa 13 & 14, and shukla 1. these tithis are considered ashubh for any good work.<br /><br />good and bad days:-<br /><br />Monday, Wednesday, thursday, friday are considered good<br /><br />sunday, tuesday and saturday are cruel and are considered good for hunting, war, punishment, debates, politics<br /><br /><br /><span style="color: rgb(102, 51, 255);">Murthy :- </span><br /><br />What I wanted to know is how to read contents of a panchanga. The entry is like,<br />Ekaa 28-50 (Saa 6-02) Srava 45-16 (Raa 12-36) Vaa. Ekaa 34-8 Siva 22-58 Vala 28-50 Vi 56-9 Thyaa.Pra 4-21 Amri 16-34 PooBhaa 4 Meene Bu 37-41 Dhani 1 Gu 47-30 uBhaa 4 Va.Su 11-37 PooPha 3 Va.Sani 21-30 Vrishabha<br /><br />What information we can make out of it? All I understood is - it is Ekaadasi, Sravana Nakshatra. Now from what time to what time and what are the other information and how to read it?<br />I shall be thankful for a reply.<br /><br />BTW the data i mentioned above is for 22.03.2009 Sunday taken from Ontikoppal Panchanga. This may help you in replying me.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Bala :- </span><br /><br /><span style="font-style: italic;">The entry is like, Ekaa 28-50 (Saa 6-02)</span><br /><br />Means, EkAdashi tithi exists till evening (saayamkaala) 6:02 [as per that panchanga.]<br /><br /><span style="font-style: italic;">Srava 45-16 (Raa 12-36)</span><br /><br />Shravana nakshatra exists till midnight (raathri) 12:36<br /><br /><span style="font-style: italic;">Siva 22-58</span><br /><br />Shiva yOga<br /><br />I am not aware of the remaining key words. If you check the first few pages of the Panchanga there will be surely a write-up explaining how to read the panchanga, and the meanings of each short forms, numbers within brackets, etc.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :- </span><br /><br />i think there is slight confusion in the interpretation or decrypting of the pancAng.<br />i am referring two differwent panchAngas, and according to that, what i have concluded is,<br /><br />on 22 mar ekadashi was tithi till 1940 hrs (i.e. 7:40 pm) and the values given in earlier posts are of ghaTika and paLa. which was 28-50.<br /><br />next was sravaNa nakshatra till 02:02 am (of 23rd) but in panchanga it is mentioned as 26:02 ( because till next suryodaya they continue the clock. in ghaTika and paLa it is 45-16<br /><br />Siva 22-58 is yoga shiva which was till 1653 (i.e. 4:53 pm)<br /><br />these timings are in ghaTika and paLa. but i do not know the conversion of hours:min to ghatika:paLa. and for other informations in that panchAng i have asked to some sources which may take about 2 weeks.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Bala :- </span><br /><br />What are "Saa 6-02" and "Raa 12-36" appearing in Mr.Murthy's post? I interpreted these as sAyankaala 6:02 pm, and rAthri 12:36 am. Usually in most panchAngas local time as per IST will be given within brackets.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :- </span><br /><br />i had also interpreted in the same way earlier. but then i asked my dad and in reply i received one more oanchAnga in which it was in ghaTika paLa relation. then also timings were matching near about by difference of few minutes which may differ from place to place. but the shiva yoga is not matching.<br /><br />i think the ghaTika paLa start with suryodaya but the entire duration of 24 hours, i am not sure. i was expecting that aditya may decrypt these timings. earlier he had started a thread for time calculation as per panchAng.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Bala :- </span><br /><br />Panchanga for your place of residence Check this link :<br /><a href="http://www.mypanchang.com/panchang2009.html"><br />http://www.mypanchang.com/panchang2009.html</a><br /><br />It gives "accurate" panchangam applicable to the city where you are currently living ! Moreover you can have it in the language of your choice ! It is based on the new dRuk-gaNita siddhanta. <div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><br /></div></div></div></div></div></div>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com2tag:blogger.com,1999:blog-4277510396610639127.post-34717456062363966652010-01-01T18:04:00.003+05:302010-01-01T20:55:24.886+05:30Satvik, Rajasik and Tamasik<h3 class="smller"><span style="font-weight: bold; color: rgb(51, 0, 51);font-size:180%;" >sAtvik, rAjasik and tAmasik guNAs </span><br /></h3> <div class="para"><br /><span style="font-weight: bold;">Discussion about the three basic guNas of jeevas</span><br /><br /><span style="color: rgb(102, 51, 255);">Don :-</span><br /><br />I am starting this interesting topic ...we are all here to gain knowledge ..and I guess if that knowledge starts from basic points ...I think, that will be really great ...<br />So I am starting this topic with basic entities ... SAATVIK RAJAS and TAMASIK<br /><br />I request you all can you please put the basic differential points between these three and the properties of these 3 things ....besides bhakti how they differ .... lets start from this and as we get some info we can still further elaborate .....we will start from basic points n I have restricted myself from adding more things cause we should not deviate in between which happens usually ...so juts concentrate on basic points ...<br /><br />thanks ....<br /><br /><br /><span style="color: rgb(102, 51, 255);">Rajeshwari :- </span><br /><br />Three gunas <br /><br />Saatvik is the good quality and taamasic is all bad. Raajas are the undecided qualities which waver according to circumstances and environment. I think normal men of today have more of raajasic qualities. please say ur views<br /><br /><br /><span style="color: rgb(102, 51, 255);">|Gµ®µ®äj| :- </span><br /><br />Bhagwat Gita - Chapter 16, verse 1,2,3:<br /><br />A person is called of Saatvik Guna when s/he has the following qualities -<br /><br />1. Fearlessness<br />2. Pure heartedness<br />3. Established in the wisdom of discrimination of spirit and matter<br />4. Charity<br />5. Self-restraint<br />6. Austerity<br />7. Uprightness<br />8. Non-violence<br />9. Truthfulness<br />10. Aversion to Fault finding<br />11. Compassion to all being<br />12. Absence of avarice'<br />13. Gentleness<br />14. Modesty<br />15. Determination<br /><br />I do not think I am even close to being a Satvik person, and I hardly know any.<br /><br />There are similarities and differences when we consider the concepts of Sattvik/ Rajasic/ Tamasic; Id/ Ego/ Superego. The differences would seem mostly on stress; and on the "negativity" or "positivity" attached to each of these.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Dilip :- </span><br /><br />If we are talking about the intrinsic nature of souls, it is impossible to know it until aparOkSha. Only sAtvika jIvas will get to know their svarUpa guNa.<br /><br />The behaviour of us and others are all products of svabhAva (svarUpa) and prabhAva (external influence like genes, family, society, etc)<br /><br /><br /><span style="color: rgb(102, 51, 255);">Don..:- </span><br /><br />@ Dilip<br /><br />so according to u .... we never know exactly which guna we belong to ??? like saatvik rajas n tamasic ......<br /><br />ApRokshya is an ultimate situation where in u dont think of nything besides narayan ... n its unique position ... but in general ....<br /><br />I think Saatvik AAtma can be in ny species like ....an ant was talking to Shri Vedvyasa ...can we say that she had saatvik aatma ?? ..<br /><br /><br /><span style="color: rgb(102, 51, 255);">Dilip :-</span><br /><br /><span style="font-style: italic;">so according to u .... we never know exactly which guna we belong to ??? like saatvik rajas n tamasic ......</span><br /><br />This is what I have understood.<br /><br /><span style="font-style: italic;">ApRokshya is an ultimate situation where in u dont think of nything besides narayan ... n its unique position ... but in general .... </span><br /><br />aparOkSha is a state when one sees the Lord through his svarUpEMdriya. Literally it means "direct vision". At this state one is said to obtain what is called realisation. He gets to know his true nature. Until then it is difficult to differentiate svabhAva from prabhAva.<br /><br /><span style="font-style: italic;">I think Saatvik AAtma can be in ny species like ....an ant was talking to Shri Vedvyasa ...can we say that she had saatvik aatma ?? ... </span><br /><br />yeah sAtvika souls can be in any body.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Muralidhar :- </span><br /><br />Is this not similar to vaata pitta kapha in aayurveda? For a healthy person all 3 are required in right proportion.<br /><br />Similarly in this world, dont we require people with all these in right proportion (of course different people need to have different proportions)<br /><br />For ex. If all are saatvikas, then they would focus their mind on aadhyatma and would not show any interest in doing "samsaara".<br /><br />The above guna may be important in a saint but the samsaara fails if samsaaris are pure saativikas.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Dilip :- </span><br /><br />There is no soul of 100% sAtvika nature. Manushyas are under the rAjasik category and amongst them rAjsik-sAtvika souls are eligible for mOkSha (RSS, RSR and RST)<br /><span style="font-size:100%;"><br /></span><span style="font-style: italic;font-size:85%;" ><span style="font-size:100%;">For ex. If all are saatvikas, then they would focus their mind on aadhyatma and would not show any interest in doing "samsaara". The above guna may be important in a saint but the samsaara fails if samsaaris are pure saativikas. </span><br /></span><br />This is always not the nature of sAtvika souls. They can be in samsAra (I mean married with kids). shAStras don’t say that mOkSha is only for sanyAsis.<br /><br />There are two modes of sAdhane, pravRutti and nivRutti. The former involves sAmsArik life and the latter involves sanyAsa.<br /><br />Constant focusing of mind on God is required for everybody<br /><br /><br /><span style="color: rgb(102, 51, 255);">Muralidhar :-</span><br /><br />Is there a more detailed explanation about these sAtvika, rAjasika and tAmasika qualities? The one above tells in brief about sAtvika guna in Bhagwat Gita. But, without further understanding, these are misleading.<br /><br />Also, these qualities - are they same for all? or different for brahmin, kshatriya, vaishya and shudra?<br /><br /><br /><span style="color: rgb(102, 0, 204);">Hesaralli :-</span><br /><br /><span style="font-weight: bold;">Linga Deha </span><br /><br />(A slight deviation from the topic. This is response to Mr.Muralidhar's question regarding what Linga Deha is in another thread)<br /><br />Linga Deha, or primal body, is a cover around the soul. This linga deha is as old as the soul itself (i.e Anaadi = without beginning). The relation between the soul and its lingadeha is like that of a bean and its cover. The bean is completely enclosed inside the cover, but yet there is not attachment to it.<br /><br />This lingadeha prevents the soul from realising its true sVarupa. The lingadeha fully resembles the form of the soul it covers. It can be gotten rid of only by His grace, through saadhana marga. And each soul, of course, attains mukti according to its Yogyata.<br /><br />The linga deha of Tamasa Jeevas are destroyed by the mace of Sri Vaayu Devaru.<br /><br />The Rajasika Jeevas lose their lingadeha by listening to the Hoonkara (voice) of Sri Vaayu Devaru.<br /><br />The Satwick Jeevas cast off their lingadeha by bathing in the River Viraja along with Brahma.<br /><br />{This is the extent of my knowledge and understanding. I request the learned members to enlighten us more regarding the topic}<br /><br />{Reference: Su_Jnaana by Satyavati Harikrishnan, translated by Dr.S.Harikrishnan}<br /><br /><br />|| Sri Bharati Ramana Mukhya PraNAnthargatha Sri Lakshmi Hayagreevaya Namaha||<br /><br /><br /><span style="color: rgb(102, 102, 204);">Dilip :-</span><br /><br /><span style="font-style: italic;">Is there a more detailed explanation about these sAtvika, rAjasika and tAmasika qualities? </span><br /><br />I am not aware of any source. You could try searching dvaita list archives.<br />We should note that the 3 guNas of prakRuti are different from the intrinsic guNa-s of souls. The soul and its guNa are inseparable and these guNa-s are different from that of prakRuti. At mukti, the influence of prAkruti guNas is absent, but the intrinsic nature remains.<br /><br />The one above tells in brief about sAtvika guna in Bhagwat Gita. But, without further understanding, these are misleading.<br /><br />The gItA gives a lot of information on these 3 qualities.<br /><br /><span style="font-style: italic;">Also, these qualities - are they same for all? or different for brahmin, kshatriya, vaishya and shudra? </span><br /><br />In case of mukti yOgya souls, only manuShya-s have these 4 varNas (as part of jIva svarUpa). This is different from the 4 varNa-s practiced in society. Since manuShyas are of RS type, a combination of RSS, RSR and RST make the 4 varNas.<br /><br /><span style="font-style: italic;">The Rajasika Jeevas lose their lingadeha by listening to the Hoonkara (voice) of Sri Vaayu Devaru. </span><br /><br />I too have read this piece of information in a treatise on HKAS. I have also heard from some scholars that this is not very correct.<br /><br />The vAyu stuti says<br /><br />“Adhatse mishrabuddhi.n stridivanirayabhUgocharAnnityabaddhAn.h |”<br /><br />It refers to “nityabaddha” souls, eternally in bondage. When this is the case where is the question of getting rid of liMga dEha?<br /><br /><br /><span style="color: rgb(102, 51, 255);">Hesaralli :-</span><br /><br />@ Dilip,<br /><br />In that book that i mentioned, it says - Rajasik Jeevas lose their lingadeha by listening to the hoonkara of Sri Vaayu Devaru, and then realise their true sVarupa. After this, even in their state of mukti, they continue to experience happiness and sorrow alternately, as this is only the ultimate fate of rajasik souls. Hence they are also called Nitya samsaaris.<br /><br /><br /><span style="color: rgb(102, 0, 204);">Adi :-</span><br /><br /><span style="font-style: italic;">The Satwik Jeevas cast off their lingadeha by bathing in the River Viraja along with Brahma. </span><br /><br />According to VaikunTha VarNane pravachane by Sri Sri Suvidyendra tIrtharu its only Uttama jIvAs who bathe in River VirajA..otherwise thro the grace of the Lord other sAthvika jIvAs shed the linga deha just like how a snake sheds its old skin<br /><br /><br /><span style="color: rgb(102, 51, 255);">Dilip :-</span><br /><br /><span style="font-style: italic;">Rajasik Jeevas lose their lingadeha by listening to the hoonkara of Sri Vaayu Devaru, </span><br /><br />This gives rise to a question: how does one define the completion of sAdhane for a rAjasik soul? If they walk 'n' steps towards God, they also take some 'n+m' steps backward (away from him)<br />and then realise their true sVarupa.<br /><br />This cannot be the case. rAjasik souls are filled with samshayAtmaka j~jnAna. In this case how can they realise svarUpa?<br /><br /><span style="font-style: italic;">After this, even in their state of mukti, they continue to experience happiness and sorrow alternately,</span><br /><br />For this they needn't shed liMga dEha.<br /><br /><span style="font-style: italic;">as this is only the ultimate fate of rajasik souls. Hence they are also called Nitya samsaaris. </span><br /><br />I dont think so...nitya samsAris are eternally bound to samsAra. If we accept the fact that they too have liMga-bhaMga, a lot of unanswered questions would arise.<br /><br />As i said earlier, some commentaries on HKAS support this and even mention a 'sAMtAnika lOka' for them. I am not sure what kind of pramANa-s they quote.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Hesaralli :-</span><br /><br /><span style="font-style: italic;">rAjasik souls are filled with samshayAtmaka j~jnAna. In this case how can they realise svarUpa? </span><br /><br />So do rajasik souls never realise their true sVarupa?<br /><br /><span style="font-style: italic;">After this, even in their state of mukti, they continue to experience happiness and sorrow alternately,</span><br /><br /><span style="font-style: italic;">For this they needn't shed liMga dEha. </span><br /><br />Even i got the same doubt after i put my previous post. How is it mukti for them if they continue to experience the same thing after shedding the linga deha also?<br /><br />So what exactly is the state of moksha for rajasik jivas according to our scriptures? And so they go to the same place as satwik jivas do, after attaining mukti? (wherever that might be...pls do enlighten me about the satwik mukti state as well...)<br /><br />What is HKAS?<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :-</span><br /><br />@ lingadeha<br /><br />it will be complete deviation from main body of this conversation. ling deha is used to take our Atma out from our body itself when we r fully conscious. at that time we can see our linga deha standing near to us. it exactly looks like mirror image. during transfer of Atma from sthool-deha to lingideha a feeling of weightlessness comes as in giant wheel or jumping from a hight. when our Atma is transfered to linga deha, we can see our body sleeping. then we can wonder anywhere like having akash-gaman siddhi.<br /><br />caution.:- do not try to take out Atma till u r fully confidant that u can re-enter in the body.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Hesaralli :-</span><br /><br /><span style="font-style: italic;"> ling deha is used to take our Atma out from our body itself when we r fully concious. </span><br /><br />I've never heard this about the Linga Deha till date!<br /><br />Please provide references, and whether u know anyone who has done this.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :-</span><br /><br />i do not remember the name and author of the book. i have read it around 15 years back. it was a marathi book and i had started to practice it. but eventually dropped due to some reasons. i can give the procedure for it. but it is too dangerous!!!<br /><br />that vidhi was called as prakshepaN in that book. also it was mentioned that it would take at least six months or more just to see our linga deha in this procedure. initially one can observe smoke/ fog coming through abdomen. that day onwards it will start taking shape. then after practice for lonjg durations, it will start looking like our own mirror image. then we will feel weightlessness and our soul will get shifted to ling-deha. at this stage one can see and feel all the invisible things like spirits roming around. and one can visit to any place through this body.<br /><br />u might have heard that some people feel like they have visited various places in dreams. and their explanation of that places matches to considerable amount. that is also prakshepaN done un-knowingly. such people wake up in night screaming and feel like they have been pushed or a weight had been put on them. in that case it is suggested to them to sleep sideways. and not to put the palms on chest area while sleeping.<br /><br />i have heard about a lady from Sanatan group in visakhapatnam practices this. but never met her as i am not member of sanatani. i'll let u know about her name. she had visited some places in goa.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Hesaralli :-</span><br /><br />Please do try to let us know the book name and author and whether it is authentic if possible. Because till now i've only heard that Linga Deha is the last covering of the soul which prevents its realisation of Nija sVarupa and it is shed after the prarabdha karma is also exhausted.<br /><br />I have heard of this prakshepan practise, but not heard the Linga Deha being associated with it. And i have a Q - what is the point of doing this thing? Why would someone get their soul out of their body? And is this a scripturally accepted ritual? Because it sounds like what people who practise Mata-mantra, would do - gettin the soul out of the body and communicating with spirits and all that...<br /><br /><br /><span style="color: rgb(102, 51, 255);">Srivatsa :-</span><br /><br />How is sleeping on the back and putting the palms on the chest related to prakshepan?<br /><br />And i have once experienced that feeling of a weight. I was sleeping on my stomach, and i suddenly awoke and i felt like something really heavy was kept on my back and i wasnt able to turn around. I tried calling out, but couldnt. The feeling just passed after a sometime (i dunno how long). But i didnt dream about any place like you've said....<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :-</span><br /><br />In prakshepaN, after practicing traTak (concentration on particular point viz bindu, jyoti, murti, nakshatra, or own mirror image these are five ways of traTak), one has to sleep on back keeping both palms on chest, making a straight line of both fore arms and concentrate on naval area (third chakra of kundalini). within few days a smoke or fog will be seen coming from the abdomen. eventually it will take shape as our mirror image. This is linga deha. after a period soul will be shifted to this ling deha.<br /><br /><span style="font-weight: bold;">but - pleaaaaase do not practice it without guru.</span><br /><br />because when our soul is out from body other wondering spirit may try to capture it. at that time we may lose our mental balance. so before leaving the body we have to make sure that it is safeguarded.<br /><br />this practice was used by the author of the book for curing persons from possession of spirit. in such cases if we have enough power can come out from body and give a fight to spirit who has possessed patient.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Hesaralli :-</span><br /><br />And is this a scripturally accepted ritual? Because it sounds like what people who practise Mata-mantra, would do - gettin the soul out of the body and communicating with spirits and all that...<br /><br />Please answer this also.<br /><br />And just because someone sleeps on their back with the palms across the chest, does it resort to doing prakshepan, or will it cause any harm? Because that posture u have described is the natural sleeping position of many people...<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :-</span><br /><br />answer is yes. it will resort prakshepaN. like in case of hypnotism, few people get hypnotised quickly and few take a long time. in the same way prakshepaN will also start in some people at early stages and someone has to practice a lot. for this reason, before practicing prakshepan, traTaka (concentration) is to be practiced.<br /><br />many people sleep on their back with palms across the chest. such people never get sound sleep. they get up frequently in their sleeps. such people dream about visiting to various places like gardens, cities, temples etc.<br /><br />even sleeping in that position is not advised. i'll have to check again for which way a man should sleep and a woman. it is also presribed in books.<br /><br />about the experience of feeling heavy weight on body<br /><br />several things are to be checked before making any comment.<br /><br />A) were u feeling headache or fever before sleeping?<br />B) were u too tired?<br />C) were u emotionally stable andin normal conditions?<br /><br />if u wre physically and mentally perfect then we will consider about supernatural things<br />A) where were u sleeping in ur home orsomewhere else?<br />B) were u sleeping in passageway, near to door, in a corner etc.<br />C) what was the time say suryodaya. surasta, madhyanha, madhyaratri?<br /><br />in one house also there are places where u do not get sound sleep just try to shift ur bed by one inch also and u will enjoy the sleeping.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Srivatsa :-</span><br /><br />I was in perfect health, physically and mentally, in normal conditions only.<br /><br />I was sleeping my house, in my room, in the usual place where i always sleep. Its in the middle of the room, not a passageway, nor opposite a door, nor in a corner. And i sleep soundly always. I think it was past midnight when i woke up...mebbe around 2am or so....<br /><br /><br /><span style="color: rgb(102, 51, 255);">Dilip :- </span><br /><br /><span style="font-style: italic;">ling deha is used to take our Atma out from our body itself when we r fully concious. </span><br /><br />The destruction or separation of the svarUpa/soul from the liMga dEha happens only at mOkSha and not before.<br /><br /><span style="font-style: italic;">at that time we can see our linga deha standing near to us. it exactly looks like mirror image. during transfer of Atma from sthool-deha to lingideha a feeling of weightlessness comes as in giant wheel or jumping from a hight. when our Atma is transfered to linga deha, we can see our body sleeping. </span><br /><br />liMga dEha is anAdi i.e., it is present since eternity. There is no question of transfering from liMga sharIa to elesewhere.<br /><br />However the soul along with liMga sharIra and aniruddha sharIra can get from one sthUla sharIra to another. This anyways happens after death naturally.<br /><br /><span style="font-style: italic;">then we can wander anywhere like having akash-gaman siddhi.</span><br /><span style="font-style: italic;">caution.:- do not try to take out Atma till u r fully confidant that u can re-enter in the body. </span><br /><br />This is not as easy as said.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :-</span><br /><br />once i had been through such experience. it was 6:00 pm. on amavasya in the month of june 2004. i was lying in a room with closed eyes. suddenly i felt like i was standing there. at the same time i also saw myself sleeping. went near window and had a look of sunset. then one of my friends came inside and opened a coupboard. then he took out his wallet, bike keys. picked up my helmet from the corner and left. then another one came in. he had brought bottle of water. took out his cell-phone. then he went near me to the bed. touched my hand to shake it. same time i felt like something has pulled to me towards the bed and i opened my eyes. it was almost 10 minutes experience.<br /><br />what would u like to say about this?<br /><br />and as i have mentioned earlier there is a lady of sanatan group in vizag who practices this.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Dilip :-</span><br /><br /> namaste,<br /><br />I had an oppertunity to meet pujya <span style="font-weight: bold;">Shri Bannanje Govindacharya</span> recently. He clarified the doubt on "linga bhanga of rAjasik souls'.<br /><br /><span style="font-weight: bold;">Rajasik souls do not have linga bhanga. Below are the reasons:</span><br /><br /><span style="color: rgb(0, 0, 153); font-weight: bold;">1. rajasik souls are called nitya samsaris or as per vAyus stuti, they are 'nitya baddha'. The very word 'nitya' indicates eternal. They are bound to samsAra eternally.</span><br /><br /><span style="color: rgb(0, 0, 153); font-weight: bold;">2. madhvAchArya has made it very clear that there are only 2 types of mukti. One is for sAtvik souls and the other for tAmasik souls. If there was linga bhanga for rAjasik souls, he would have mentioned a third type of mukti....which he doesnt.</span><br /><br /><span style="color: rgb(0, 0, 153); font-weight: bold;">3. The property of linga sharIra is to provide the experience of sukha as well as dukha. Therefore satvik souls who experience pure bliss in mOkSha have to shed this body. And tAmasik souls who experience pure suffering/sorrow in their mOkSha also have to shed their linga dEha. However, rAjasik souls who experience a combination of sukha-dukha for eternity need not shed their linga sharIra since this body itself gives them that experience.</span><br /><br /><span style="color: rgb(0, 0, 153); font-weight: bold;">4. The pramANa-s that are quoted from purANa-s for the support of linga bhanga of rAjasik souls could be interpolations. If not, shrImadAchArya wouldnt have spoken against shRuti-smRutis and clearly defined just two types of mOkSha.</span><br /><br /><span style="color: rgb(0, 0, 153); font-weight: bold;">Therefore rAjasik souls are nitya baddha - eternally baddha or bound to this samsAra. They are born again and again, eternally. They are never freed from the bondage of samsAra!</span><br /><br /><br /><span style="color: rgb(102, 51, 255);">Srini :-</span><br /> <br />@ Dilip<br /><br />Rajasic souls need not be born again and again. they are samsaris in the sense that they do have "dhuHkha" in salvation or moksha. i believe it is called santanvika loka. please clarify...<br /><br />one more doubt. Guna is neither bad nor good. in fact if there are bad guNas, then Narayana cant be called sarvaguNaparipoorNa! so a tamasica guNa is not bad. the usage of which can lead to bad results if misused can be called tamasic gunas is what i believe. please clarify...<br /><br /><br /><span style="color: rgb(102, 51, 255);">Dilip :</span>-<br /><br /> <span style="font-style: italic;">Rajasic souls need not be born again and again. </span><br /><br />Then the word “nitya” baddha doesn’t make sense otherwise. The souls have to be bound to something when they are called nitya baddhAH and that something is samsAra.<br /><br /><span style="font-style: italic;">they are samsaris in the sense that they do have "dhuHkha" in salvation or moksha. </span><br /><br />But it hasn’t been defined by madhvacharya in any of his works.<br /><br />If we still go ahead and define a mOkSha to rAjasik souls, how do we define their sAdhane? A sAtvik soul moves towards God and a tAmasik soul moves away. If a rAjasik soul moves five steps towards God, he would also moved 10 steps away. One cannot define any sAdhane for such souls!<br /><br /><span style="font-style: italic;">i believe it is called santanvika loka. please clarify...</span><br /><br />The concept of sAntAnika lOka seems to be a later addition. Madhvacharya doesn’t mention about this in any of his works.<br /><br /> <span style="font-style: italic;">one more doubt. Guna is neither bad nor good. </span><br /><br />If you are referring to the prakRuti guNas, all the three are bad. They are baMdhaka to mOkSha.<br /><br />In the gIta (cha- 14) the Lord says, all the three guNas prevent a person from attaining mOkSha:<br /><br /><span style="font-weight: bold;">satvaM rajas tama iti guNAH prakRuti sambhavAH|</span><br /><span style="font-weight: bold;">nibadhnanti mahAbAho dEhE dEhinam avyayaM|| 14-5</span><br /><br /><span style="font-style: italic;">in fact if there are bad guNas, then Narayana cant be called sarvaguNaparipoorNa!</span><br /><br />Sarva-guNa-paripUrNa refers to “virtues” or His mahima and not prAkrutik guNas. The Lord is guNAtIta and is unaffected by the guNas of prakRuti<br /><br />so a tamasica guNa is not bad.<br /><br />It is bad.<br />Refer to chapter 14 of the bhagavdgita. The Lord gives the details of the effects of tamasa guNa.<br /><br /><span style="font-style: italic;">the usage of which can lead to bad results if misused can be called tamasic gunas is what i believe. please clarify...</span><br /><br />The guNa itself is bad. It causes lethargy, ignorance, sorrow, sleep, etc.<br />However being in samsAra we cannot do away with this guNa. For example, sleep.<br />Everyone in samsAra is always under the influence of the three guNas.<br /><br /><br /><span style="color: rgb(102, 51, 255);">Adi :-</span><br /><br />Lord Narayana also transcends 3 guNAs and therefore hes called NirguNa as present in Vishnu SahasranAma Stotra..<br /><br /><br /><span style="color: rgb(102, 51, 255);">Vinod :-</span><br /><br />recently i had found some more info about astral traveling or prakshepaN. and came to know that both are same. this astral traveling is known in india as linga deha prakshepaN. and there is lot of stuff about it on net. which says linga deha can leave the sthool deha.<div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><div class="para"><br /><br /><span style="color: rgb(102, 51, 255);">The discussion is open ....</span><br /></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com6tag:blogger.com,1999:blog-4277510396610639127.post-70448820859185199552009-12-13T12:22:00.004+05:302009-12-13T13:25:32.178+05:30Aham Brahmasmi: An explanation from Tatvavada view<h3 class="smller"><span style="font-size:180%;">aham brahmAsmi: an explanation from tatvavAda view</span></h3> Hare Srinivasa<br /><br /><b>Source: dvaita dot org<br /><br />Author: Sri NAPS Rao<br /><br /><br /></b>These postings shall touch upon Advaitic interpretations of Aham BrahmAsmi and how the explanation of Acharya Madhwa counters the explanation of Advaita and then gives the correct interpretation of this term.<br /><br />(<span style="color: rgb(102, 102, 204);">Note: Discussions at the end</span> <span style="color: rgb(102, 102, 204);">of explanation</span>)<br /><br /><br />At the outset, I quote a few beautiful shlokas from Sri Vadiraja :<br /><br />"grushtyOrmithO virOdhE hi hathvaikam aparangmukheem,<br />VirodhashAnthim kah kuryAth vinA MlEcchakumarakAn"<br />"ThrunapinyAkadAnEna krithvArthAntharalAlasAm,<br />thathah prachyAvayEdEkAm kruddhApyanyAdhvanA vrajeth"<br />"YEvam shruthayO virodhEpi yAvAganyArthavarthinI,<br />thAm thadarthaparam krithvA mOchayEth kalaham thayOh"<br />"AthathvAvEdikAthvEkA thathvasyAvedikA parA.<br />ithyadyukthisthvamAnathvaprApthyA suthyAjanam shruthEh"<br /><br />A simple translation is as under :<br /><br /><span style="color:#0000ff;">When two very young cows (each having only one calf) are fighting without any respite, who except a Mleccha boy will kill one and end the fighting. He will try to tempt one or both of them by offering young green grass, fodder etc., make it interested in some other object and stop the fighting,even if they are still angry with each other.<br /><br />Similarly, when two Vedic texts appear to make opposite statements, they should be reconciled with each other by interpreting the one which is NiravakAsha (can only be interpreted in one manner) and then interpreting the other which is SAvakAsha (can be interpreted in more than one manner) according to the first text, to remove the conflict in meanings.</span><br /><br />Sri Vadiraja has used the following words with double meanings in the above shlokas - Go - cows and vedas, AparAngmukheem - irreconciliable differences, ArthaparAm - divert the cow with another object of desire, interpret the shruthi text to remove the conflict in meanings.<br /><br />The underlying principle is just as cows should not be killed to remove conflict among them, Shruthi texts can not be discarded by calling some of them as AthathvAvedaka - not conveying absolute truth and accepting as valid only some of them, which may superficially appear to support a particular doctrine - as Advaitha does.<br /><br />The Vedas being ApaurushEya and free of all defects can not be treated in this manner - as there will always be the doubt as to which set of texts should be treated as valid (why not he other set? etc) and the very reasonable question that if some part of the infallible Vedas is saying untruths, why not all of them?.<br /><br />Even if it is assumed that some part of the Vedas do tell the absolute truth, it will be impossible to decide which part, unless we have some other pramana to judge their validity. In the case of nonsensory objects like Dharma, God etc. it is apparent that there is no other such pramana, unless one chooses to accept somebody's statements - as in all Paurusheya texts.<br /><br />The only source which is known to be Apaurusheya and infallible is thus rendered totally useless, if the absolute validity of ALL Apaurusheya texts is not fully accepted without any reservations.<br /><br />It is very important to understand that Acharya Madhva alone has stressed the inescapable necessity of accepting ALL the Vedas as the fountainhead of valid Thathvas and has been extremely rigorous in reconciling all of them to show that his Thathvavada is the essence of the Vedic religion, unlike other schools which while accepting Apaurusheyathva of the Vedas, also postulate the unreality or invalidity of some of them.<br /><br /><b> The question of discarding or relegating to a secondary level any statement like "Aham BrahmAsmi" on the plea that it appears to go against our doctrine JUST DOES NOT ARISE, in Madhva philosophy. </b><br /><br /><br />The simplistic translation of the expression - "Aham Brahmasmi" is that <b>I am Brahma</b>. The Advaitha interpretation of this passage is well illustrated by the Siddhantha of Sri Shankara explained in his composition - "PraudAnubhUthi. To keep it short only a very short extract is reproduced here :<br /><br />"Dvaitham mayyakhilam samutthitham idam mithyAmanahkalpitham<br />nirdvaithOsmyaham asmi nirmalachidAkAshosmi poornosmyaham<br />nirmAyOsmi nirantharOsmi vipulapraudhaprakashOsmyaham<br />matthOnyannahi kinchidasthi yadi chidbhramyanthathasthanmrusha<br />poornOsmi dvayavarjithOsmi vipulAkAshOsmi nithyOsmyaham<br />..........................<br />shrOthvyam cha kimasthi poornasadrushO mithyAparokshasya me<br />manthavyam cha na mEsthi kinchidapiva nihsamshayajyothishah<br />sathyAnandachidatmakaya vipulaprajnAya MAHYAM NAMAH"<br /><br />A simplifed summary of the above passage is :<br /><br /><span style="color:#840000;">The Dvaitha (duality) which is observed in the world (such as me, you, he etc) is due to the unreal Avidya. I (represented by Aham) , the immanent spirit which is unique and one only, is complete and fulfilled (needing nothing else). I am free from Maya, eternal, self efflugent and there is nothing else which exists apart from me.<br /><br />I require no Shravana (listening to the scriptures), Manana (assimilation of all the valid Thathvas correctly with the help of Yukthis). I have no doubts and I have infinite knowledge as I am of the nature of Sath, Chith and Ananda. Salutations to myself.</span><br /><br />Thus in the plane of absolute reality, the Chethana which appears in the form of various living things with differences of mind, perception, knowledge, happiness or misery etc is one. There is none other. This Chethana is the Shuddha Brahma of Advaitha. This is indicated by the word Brahma in Vedantha - such as Brahma Suthras, Upanishach as Aham BrahmAsmi etc.<br /><br />The expression Aham in this case must therefore refer to the realisation of the Advaitha consciousness - Aham (Soul) is totally identical with Brahman. Sri Sankara has even offered his salutations to "himself' in the sense, that after this realisation, the person saluting and saluted are the same.<br /><br />Advaitha does make provision for different degrees of reality such as PrAthibhAsica, VyAvahArika, and PAramAarthika. The last one is the absolute reality, which is not subject to BAdha or sublation at any time.<br /><br />Advaitha also accepts that Brahman, Shuddha Chethana is the only entity which exists in absolute reality. The Jivas, their bondage and happiness, the material world and even the Avidya which causes these to be manifested from beginningless time, till Brahma realisation are all having their existence only in the VyAvahArika level.<br /><br />An example of such existence is the actions and entities inhabiting the dream world, all of which vanish into absolute nothingness when the sleeper awakes. The sleeper also knows later that though he was part of it, they never existed.<br /><br />Even the Vedas, Vedanta and the tools of self-realisation like the Mind, Anthahkarana etc., teacher and the taught (which may "cause the sleeper to awake") themselves are also VyAvahArika only and after such realisation the Shuddha Brahman does not even cognise<br />them as real or even as an unreal past experience.<br /><br />This doctrine therefore, is postulated as the acceptance of only one entity as PAramArthika reality and all others as nonexistent in that plane. The real problems start when writing equations of entities which exist in only one plane of reality with others which exist in the<br />others.<br /><br />The other famous Expression "Thatthvamasi" is also interpreted by Advaitha similarly with Thath being interpreted as the Brahman and Thvam, in this case, Shwethakethu, who was being addressed, being the Jiva who is identical to the former after taking the Lakshanika or indicated secondary meaning for the two words has to be applied to make the equation valid.<br /><br />This is because when one makes a statement that a = b, a and b will have to be of the same kind - say 2 horses, cows etc. The Identity statement can be made in the form that Thath = Brahma which is identical with Thvam = Aham, only when both refer to the underlying reality of the Chethana.<br /><br />Advaitha siddhantha is undoubtedly attractive as it seems to promise an exalted status to all creatures - that of identity with the Brahman, who is of the essence of Truth, and Bliss. Valiant attempts are made to answer valid objections from other schools supporting Duality - starting from SAmkhyas and ending with MAdhva philosophy.<br /><br />It is also noteworhy that except Advaitha, no other religion in the world preaches total identity of the soul subject to births and deaths and misery etc. with the changeless and immanent Spirit or Brahman.<br /><br />It is also necessary to examine how Advaitha explains the different elements of the sentence - Aham Brahmasmi. The first word Aham represents the Jiva which according to Advaitha is Shuddha Chethana qualified by the inert (Jada) thathva Anthakarana, which is also unreal in the absolute sense and is the product of unreal Avidya.<br /><br />It is necessary to leave out the qualifying thathva and consider only the underlying chethana, when interpreting the text as preaching identity. When considering the second element in the equation - Brahma, we come up against the same problem in a different way. The word means that He is full of all auspicious qualities.<br /><br />The Shuddha Chethana of Advaitha is defined as Nirdharmaka (with no attributes what so ever), Akhanda (indivisible into parts) etc. The word Brahma according to Advaitha in this expression can only mean the underlying substratum, Shuddha Chethana.<br /><br />The expression therefore really means that the Shuddha Chethana (which is underlying the Jiva) and the Shuddha indicated as a secondary or Lakshnika meaning by the word Brahma are identical. In other words, instead of the Jiva as he is (you, I and him etc) being identical with Brahma, he is stripped of the unreal Avidya, (which strips him of the You-ness, I-ness<br />and He-ness) which makes him the same as Shuddha Chethana, when declaring identity with the latter.<br /><br />Being Nirdharmaka, Shuddha can not have any positive qualifying attributes such as Jnana, Bliss etc. But he is still called Sath Chith Ananda, as these qualities are part of his Swaroopa or essence and they can not be compared with the conventional qualities indicated by these words. If an element like a quality is stated to be the property of the Shuddha, he is no longer Nirdharmaka.<br /><br />Advaitha goes to great lengths in trying to explain the significance of numerous Shruthi texts defining Brahman as possessed of such auspicious qualities - finally ending up with the proposition that as He is attributeless, He is also indefinable and the inability to explain these<br />for the understanding of the human intellect is not a disadvantage, but is actually an indication of the greatness of the Advaitha doctrine.<br /><br />The Advaitha explanations have been discussed as at great length by MAdhva teachers. It is pointed out that such expression of identity can be used in any of the following : -<br /><br />i. When describing similarity - an example is calling some one as a lion - when what is obviously meant is congruence of certain qualities.<br /><br />ii. When showing the total dependence of the Jiva on Brahman.<br /><br />The Jiva is a Sahachara (always coexisting), Ashritha (always resting on), Thathojjjathah (being born or originating from), AdhInah (fully subservient), Athideshah (an extension of the same qualities), Anathryami vyaptha (always controlled by the inner controller, God), KarayithA (who gets things done by the Jiva etc.<br /><br />Some examples of such use are -<br /><br />Hitler invaded Russia - when describing some one of very great importance, as representing his country.<br /><br />This dog (of my neighbour's) is a constant visitor in my house - implies the familiarity of the neighbour and not the dog.<br /><br />The white house issued the following press note. (It is not the house, but its main inhabitant.<br />Kennedy has always been a very prominent family.<br /><br />Your office has asked for the following information.<br /><br />Wall street controls most of the economic activities of the developed world.<br /><br /><br />The quote by <span style="font-weight: bold;">SrimadAchArya</span> exemplifies the total dependence as under -<br /><br /> "Dravyam karma cha kAlashcha svabhAvO jiva eva cha<br /> yadanugrhathah santhi na santhi yadupekshayA"<br /><br />Shri Vyasaraja points out in NyayAmrutha, that in such interpretations it is not necessary to leave out the primary meaning (mukhyartha) of both the expressions Aham and Brahma and take only Lakshanika (indicated or secondary meanings) as done by Advaitha.<br /><br />Atleast one of the words will always be taken with its primary meaning. According to Dvaitha Aham indicates the Jiva as its MukhyArtha, as it represents not the Anthahkarana alone (which is real), but the SAkshi, which is the Swaroopa (cognitive) faculty of the soul.<br /><br />Brahma is defined by the actual meaning of the word indicating the Supreme being, the limitless ocean of infinite auspicious qualities. The expression Asmi is not indicative of absolute identity, but of limited "identity" based on the many aspects of similarity and total dependence of the former on the latter.<br /><br />Earlier an introduction to this important text from BrihadAranyaka Upanishath was given to make the following points :<br /><br />I. Vedas being Apaurusheya and self-validated, with no other means available for further validation, it would be self-defeating for any school of Vedic religion to argue that they will consider only some parts of the Upanishaths as ThathvAvEdaka (conveying the absolute truth), while rejecting the rest on various grounds. The entire mass of the Vedic literature must either be accepted as valid or totally given up. The arguments of Advaitha which advocate a contrary view will be discussed<br />seperately.<br /><br />II. Luckily for us, thanks to the method of preservation and perpetuation of the Vedas, while there are minor differences between different ShAkhAs in a few texts which APPEAR to be the same passage, there is no dispute between rival Veda based religious schools as to what is the actual statement or even the pronunciation etc of any Vedic text.<br /><br />Interpretation thus becomes crucial, and various factors which govern it have to be studied to make a success of it. Irrespective of apparent meanings assigned to these texts favouring one or the other school, no one can ever even think of abandoning "inconvenient" texts unexplained. The basic proposition that Vedas have YEka VAkyathA - coherent and consistent doctrines is also accepted by all Vedic schools.<br /><br />Thus the intellectual efforts to see the total picture and explain all the apparent contradictions and disparities is the common feature of all AchAryas claiming to interpret the Vedas. Sri VEdavyAsa has set the example by His Brahma Suthras, to do exactly this. Writing a commentary on Brahma Suthras to accord with the directions briefly indicated by their author has always been considered as the starting point of all VEdic schools.<br /><br />III. The problem of validity of intrepretation has to be judged by adherence to the norms of interpretation, self consistency and external consistency with other texts so interpreted. Most of the polemical literature is based on this approach. Occasionally, Grammatical or literary errors are also shown, but the standards being set are so high and in view of the flexibility of Sanskrit language and differences in Vedic grammar on occasion, these do not assume significance.<br /><br />The interpretation has to perforce follow the path shown by Sri Vedavyasa - the greatest minds of Vedic schools have never questioned His authority or tried to formulate some other set of rules - or Suthras. Sri Madhwa has not only offered unquestioned allegiance to Sri Vedavyasa, who is a manifestation of Vishnu Himself, but is also his own Guru, at whose lotus feet he learnt all the shasthras in Badarikashrama, not accessible to human vision.<br /><br />IV. The science of Nyaya has thus become crucial - as the material being interpreted is fixed and accepted on all sides, and the general rules of intrepretation being known and accepted with some significant differences. The titles of our most famous compositions - "NyAya SudhA", NyAyAmrutha" etc indicate the significance of this. But, NyAya by itself can not answer all questions - ultimately it has to be verified and the Anubhava (personal cognition or experience) of some one who can be trusted to tell the truth or by oneself as the ultimate basis for acceptance.<br /><br />In Athindriya entities, how ever, where such personal cognition is not possible except for those blessed with Yogic Prathyaksha etc., the Apaurusheya texts, which are also the Yogi Prathyaksha of saints of the past are considered as PramAna. Even the validity of the statement that the Vedas are Apaurusheya is based on the statement of such saints, who are "Seers' of the specific passages. No body has ever claimed to have "composed" the Vedas as in the case of other Paurusheya compostions like MahAbhAratha etc.<br /><br />V. The interpretations of the statement "Aham BrahmAsmi" according to Advaitha and Dvaitha schools had been briefly given earlier to give a general appreciation of the wide gulf which seperates the two. The Dvaitha savants have always taken Advaitha interpretations as possible PUrva Paksha (erroneous interpretations which will be examined in detail and demolished them on proper grounds of inconsistency, invalid method of proof etc.) and then given their own "correct" interpretation or SiddhAntha.<br /><br />Thus it is always left to the student to convince himself of the correctness of the final position. The depth of analysis, the total fidelity of reproducing the opponent's position, systematic and all embracing sprit of enquiry which usually anticipates the intelligent student's possible doubts and answers them and other unmistakeable features of a sincere, open but critical intellect of a very high caliber can not but carry conviction to any dispassionate student.<br /><br />Sri Surendranath Dasgupta, who has written his monumental work "A HISTORY OF INDIAN PHILOSOPHY" has said as follows :<br /><br />"In my opinion JayaTirtha and VyasaTirtha present the highest dialectical skill in Indian thought. There is a general belief amongst many that monism of Sankara presents the final phase of Indian thought. The realistic and dualistic thought of the samkhya and the Yoga had undergone a compromise with monism both in the PurAnAs and in the hands of the later writers.<br /><br />But the readers of the present volume (vol 4) who will be introduced to the philosophy of JayaTirtha and particularly VyasaTirtha will realise the strength and uncompromising impressiveness of the Dualistic position.<br /><br />THE LOGICAL SKILL AND DEPTH OF ACUTE DIALECTICAL THINKING SHOWN BY VYASA TIRTHA STANDS ALMOST UNRIVALLED IN THE WHOLE FIELD OF INDIAN THOUGHT".<b><br /><br /><br /></b><span style="font-size:85%;"><span style="color: rgb(102, 102, 204);">Narasimha</span></span>:-<br /><br />If we look at the statement at the outset its understood as "I am Brahman". Usually the meaning for "aham" according to the present day dictionary is "I". But the etimological meaning or the meaning of Aham according to the vedic days was "something without which u cant exist " . Similarly "Ham" means "something without which u exist" .We may leave ur friends, food , relatives, samsara etc but u can never leave urself and thats " Myself " . We can only be Aham for ourself thats it..similarly i can be Aham for myself..neither can i be Aham for anyone nor anyone can be Aham for me..But Brahman or the supreme godhead is the only independent reality whos Aham for everyone and hence Aham and Asmi are nothing but his secret name or his gupyha nama..he's understood himself that i am Aham for eveyone..Acharya Madhwa was the first to come up with this interpretation that made many scholars to think about..If the bimba roopi paramatma was not present in us then we wouldn't have even been able to use the term "I"..Jivas do not have swatantra kartrutva at any point of time as our purnathe(fullness) is only "Sapeksha"..every jiva has got its own capacity..for eg when u fill a 1 litre & a 2 litre bottle u still see that both the bottles are full but they are full according to their own capacities..akhanda purnathe(infinite) is only that of Sriman Narayana..as i said earlier for a jiva to get liberated its important that he realizes its own capacity..the supreme godhead being omnipresent he's poorna even when he's in u, he's poorna even when he's out of u and where ever he is his purnathe is anadi & thats the reason his purnathe is "Nirapeksha". So when u worship u need to worship to realize the bimba roopi paramatma in u & by being in u he has given to the eligibility to use the term "I"..So Aham and Asmi are his own secret names.<br /><span style="font-size:100%;"><br /></span><h3 class="smller"><span style="font-size:100%;">Brahmavit Brahmaiva Bhavathi</span></h3> <div class="para"> The term "Brahmavit Brahmaiva Bhavati" has been completely misinterpreted among various schools of thought. If anyone reads this term one can interpret it as one who knows Brahman or one who gets complete awareness of Brahman becomes Brahman himself. But this interpretation is absolutely meaningless because its an universal truth that if u get complete awareness of any entity u cannot become that entity itself. For eg there are 2 persons person "A" and person "B". If person "A" gets to know person "B" completely then "A" cannot beome "B" and vice versa "B" cannot become "A". If a poor man gains money he becomes rich but he dosent end being money itself. Hence the term "gaining" is completely different to the term "becoming". So according to the samskritha of the vedic days the term Bhavati had 2 meanings 1. to be 2. to get. Bhavati comes from "Bhu" dhathu which also had another meaning "prapnothi" which means "to get". I can quote an verse from Vedas as an eg for the same " Tam Yatha Yatha Upasathe Tadeva Bhavati" it means one who does niranthara upasane of Brahman will merge with him by his blessings and will have an opportunity to do his niranthara seva during liberation. Hence we have to understand the etimological meaning of the statement "Brahmavit Brahmaiva Bhavati" which is "to get" and not "to be". Every jiva has got its own swabhava and its own capacity. Every Jiva based on his sadhane and his limits gets to know Brahman. Liberation is to realise who ur completely but its not to become someone else or to be Brahman. If liberation is to realise ur Brahman or become like Brahman then the jiva is losing its own astitva and scriptures will never proclaim that. When ur vyaktitva or character attains poorna vikasa that'll be a moksha for a individual. But how can one attain the poorna vikasa of his own vyaktitva - its by knowing Brahman - by surrendering to him through immense bhakthi and gaining the right knowledge abt him through the scriptures because the entire scriptures talk only abt him.<br /><br /><br /><span style="font-size:85%;"><span style="color: rgb(102, 102, 204);">Author :-</span></span><br /><br />After giving the background of the text, general differences in interpretation and method of analysis, I will venture to give a Layman's picture, shorn of high scholarship and grammar, of the logical structure of the correct interpretation of this statement, which Advaitha has considered as the corner stone of its philosophy.<br /><br />The phrase `ahaM brahmAsmi' occurs in the bR^ihadAraNyaka upanishhad:<br /><br /><b>brahma vA idamagra AsIt.h | tadAtmAnamevAvedaham.h brahmAsmIti |<br />tasmAttat.h sarvamabhavat.h |tadyo yo devAnAm.h pratyabudhyat.h sa eva tadabhavath |<br /><br />tatharshhINAm.h |tathA manushhyANAm.h |<br />tad.hdhaitat.h pashyanh R^ishhirvAmadevaH pratipede "aham.h manurabhavat.h sUryashch"eti |<br /><br />tadidamapyetarhi ya evam veda "aham.h brahmAsmI"ti sa idam.h sarvam.h bhavati | tasyA Ha na devAshcha nAbhUtyA Ishate |AthmA hyeshAm sa bhavathi |</b><br /><br />A superficial translation of the whole passage is as follows :<br /><br /><span style="color:#840000;">In the beginning (before creation), Brahma alone existed. He knew Himself as Brahma, who alone exists. Therefore, he became every thing else (sarvam) in the world {the entire process of creation is implied here). Who ever knew Brahman in this manner amongst the Devas, Rishis and Manushyas (men) they became that. Sri Vamadeva Rishi also cognised Him in this manner that he became Manu, Surya etc. Therefore, who ever cognises "Aham BrahmAsmi" will become everything (sarvam). This can not be prevented even by gods or by any body else. </span><br /><br /></div>The key to the correct interpretation of the full text is whether the statement - "Aham BrahmAsmi" is a simple grammatical sentence - in which Aham is a first person pronoun, Brahma is the entity which is the main subject of the Upanishath (what ever it may be interpreted as) and Asmi - is a verb, indicating the status of Aham. The Upanishath has itself offered the following clues to indicate its purpose :<br /><br />I. Before creation only Brahman existed, to the exclusion of everything else.<br /><br />II. It knew itself existing as Brahman.<br />The use of the word AtmAnam (its own self) appears to be redundant, if the purpose was only to convey the simple meaning - that it knew itself to be Brahma - "Thad veda aham brahmAsmi ithi". Further, the entire sentence appears to be unnecessary, as the first sentence makes it clear that only Brahman existed in the beginning - unless the Upanishath wanted to convey that earlier it was ignorant of who it was and became aware later on.<br /><br />This is not obviously the purpose, as Brahman knew itself as Brahman all the time as a cognising entity, unless there was something else which could obscure it. Such an entity apart from Brahman did not exist. This statement also disallows one of the main doctrines of Advaitha that Brahman can not be the object of self-knowldege.<br /><br />III.The entire passage makes another obvious point that the knowledge represented by the sentence - "Aham BrahmAsmi" has the effect on the knower, who ever he may be, a god, Rishi or man, that he becomes "sarva" infallibly and even the gods can not stop it. A case study of Sri Vamadeva who realised this becoming Manu, Surya etc is also quoted as an illustration.<br /><br />In order to suit an Advaita connotation, Sri Shankara interprets the first sentence "Brahma vA idam agra AsIth" with a number of ideas added not easily related to the main burden of the sentence. Thus, he says - I quote this part from Sri B N K Sharma's book -<br /><br /><i>" The self now experiencing itself as embodied, was in fact the unconditioned Brahma itself, even before realising itself to be so (agre). Therefore, it is all that exists in reality. How ever through superimposition, it has come to regard itself as NOT BRAHMAN (a-brahma) NOT ALL (a-sarvam) and to suppose itself to be a doer, enjoyer and a transmigrating self. When its eyes are opened by a compassionate teacher of Vedantha, that Brahman comes to discover itself as the pure objectless consciousness, free from superimposed individual awareness.<br /><br />Thus Brahman's coming to know itself as Brahman consists merely in the removal of the superimposition caused by ignorance and is not at all an act of knowing itself as a real object of its own consciousness. en ignorance vanishes, its effect is also wiped out. With their disappearance, pure consciousness emerges as all that there is (sarvam abhavath)"</i><br /><br />Sri Shankara himself has interpreted "agre" earlier as "before the creation of the world". The multiple and unwarranted assumptions of his theory of Adhyasa entirely unrelated to creation can not be supported by just one word AGRE in the Upanishath when the same word in a similar context has been used a few lines earlier to denote "before creation". It is also note worthy that even if we accept his explanation for arguments sake - the following inconsistencies still remain.<br /><br />I. ThadAthmAnam eva aveth - Brahman knew itself as it was. As per Advaitha, Shuddha can not have attributes like knowing itself (as an object) etc. There can not also be the taint of "Aham", which is the product of Avidya. If the sentence has to be interpreted as proposed, Shuddha Brahma could not have existed before creation, but only a conditioned Brahma.<br /><br />But Shuddha is defined as Nithya-shuddha-buddha-muktha- svarUpa. As Brahman could not have existed in both forms simultaneously before creation - "It alone existed" as per Upanishath, it has to be the Shuddha only. Such a form could never qualify for the statement "it knew itself".<br /><br />II. The state of ignorance (affliction of Avidya) which is implied with this intrepretation of agre - cannot apply to Shuddha Brahma, which is free from this at all times. If it applies to the conditioned Brahma only, one has to explain how such a Brahma came to existence first before creation. If it is argued that Agre does not mean the state before creation at all, but only the state of the Brahma before "knowing itself", the use of the word earlier by the Upanishath in the earlier sense (as interpreted by Sri Sankara himself) and in this context are so grossly different, that it is difficult to justify it.<br /><br />III. Further, the statement "Sarvam abhavath" is being interpreted by Sri Shankara, in a manner opposite to the concept of creation which is being discussed by the Upanishath. Thus, Before the state of knowing "Aham Brahmasmi", we can have a qualified Brahma, which concepts like Aham (myself), Brahma (full of attributes), Asmi (cognition of unique existence) etc.<br /><br />After this knowledge, what emerges is Shuddha Brahma, which is free of all names, forms, attributes and qualities. This is actually creation-in-reverse. The word Sarvam would hardly be appropriate in the circumstances. What is being concluded is "Sarvam Brahma abhavath". But Sarvam did not exist earlier as per the Upanishath itself.<br /><br />IV. The example of Sri Vamadeva, who "became" Manu, Surya etc after he realised that "Aham Brahmasmi" is also illustrating the meaning of Sarva. It is obvious that what is meant here is the act of one becoming many by some entity, implying creation rather than one which is already many becoming one, as a result of this knowledge.<br /><br />V. The expression "sa idam sarvam bhavathi" has to be interpreted as per Sri Shankara that any one knowing this will become all this (world), which is sublated and unreal. The entity Sa, who is the knower thus ceases to exist!.<br /><br />It is therefore clear, that trying to interpret the extremely abstract thoughts of the statements in the Upanishath in the manner attempted by Advaitha leads us to a quagmire of logical contradictions and inconsistencies of known Advaitha formulations. The popular concept that the sentence preaches Identity of the soul with Brahman is not fitting in either with the context of creation of the world or the attainment of special objectives by Sri VAmadeva etc by understanding this truth.<br /><br />Sri Madhva in his Bhashya of the Upanishath points out the keys to the correct understanding of the text -<br /><br />A. The word Sarva indicates completeness or Poornathva. only with this definition could all the statements of attainment of Sarvathva by any god, rishi or man who understands the correct meaning of "Aham Brahmasmi" could be explained. All of them will attain Poornathva or full and complete knowledge, bliss etc according to their innate capacity.<br /><br />B. The word Aham analysed according to the root words and grammar means one with the quality of Aheyathva - Undiscardable by any other being. Brahman who is immanent in all creatures and resides in the innermost core and controls absolutely the very existence of the being is obviously totally UNDISCARDABLE. It can not be a first person pronoun .<br /><br />Further while Brahman with qualified limitations (Visheshya) could become Manu, Surya etc. even according to Advaitha, Sri Vamadeva can not do so as Vamadeva. It is clear that when Sri Vamadeva here, he was referring to his antharyAmi Brahman and not himself.<br /><br />C. As the word Aham is being interpreted to establish the most relevant quality of Brahman to all others - Aheyathva, and the word Brahma itself means one who is full of auspicious attributes, the word Asmi is also interpreted from the point of view of Anatharyami, whose existence always is not subject any dimunition, negation or limitation - such as dependence or conrol by some one else, periodical transformation of form or attributes etc.<br /><br />With this key, it becomes very simple and elegant to understand the meaning of the Upanishath : -<br /><br /><b>Before creation of the world, Brahma alone existed. He was aware of his own unique qualities of AhEyathva (for all other entities), Gunapoornathva (being full of auspicious attributes) and Asmi ( untrammelled and independent existence). Therefore, He was always Poorna (sarva) - complete and lacking in nothing. Which ever among the gods understood Him thus, they also achieved poornathva (according to their own innate nature - swaroopa). Similarly the rishis did.<br /><br />So did the men. Sri VAmadeva realised these qualities of Brahman with the help of the SUktha "Aham manurabhavam sUryashcha". This is not only so in the past, but even now, who ever realises Brahman's unique qualities of AhEyathva, Gunapoornathva and Eternal inedependent existence will also attain their fullness of knowledge and bliss etc. No body, even the gods, can or will stop this attainment of the result obtained by this Jnana as He (Brahman) is the Athman (antharyami) of all including the gods.</b><br /><br />In the earlier part, an attempt was made to explain the importance of this text amongst others to determine the philosophical truths about the relationships between the supreme being and the souls.The interpretations as made by Advaitha and Dvaitha were briefly explained along with the methods used. Some criticisms were also offered against the Advaitha interpretation of Sri Shankara, keeping in view the context of the BrihadAranyaka Upanishath, where the text occurs, the internal and external consistency problems which arise with it.<br /><br />The superficial interpretation preaching the identity of all souls with the supreme being, as commonly understood by those who have not gone into the subject in depth was shown to be not only not according to the Dvaitha tenets, but even Advaitha philosophy also.<br /><br />A masterly analysis of the subject has been made by Sri Vyasatirtha in NyAyAmrutha, where the interpretations have been analysed in searching detail and great depth. I propose to give a brief and admittedly unscholarly account of this analysis, mainly with a view to familiarise the readers with the very strong case against the claim that this text supports Identity of the soul with the supreme being. Any shortcomings in this presentation including errors of understanding, omission or commission of facts or arguments, incorrect representation of the contending schools etc are entirely mine and I would be humbly grateful if they are pointed out.<br /><br />Those with the necessary intellectual and other equipments should see and study the originals themselves and possibly also go into Advaithasiddhi and Tharangini texts which have examined each issue at great length and in great depth. I would consider that my own puny efforts would have been well worthwhile if a dispassionate reader comes to the conclusion That this text can not be simply called as an "Advaitha" text, and on the other hand requires very careful study to determine its true import.<br /><br />In NyAyAmrutha, Sri VyAsatIrtha has dealt with his issue in his Dvithiya Pariccheda. After examining the Advaitha tenets of Identity of the soul with the Supreme being and all the arguments and bases offered by Advaitha for trying to establish these, Sri Vyasatirtha takes up in two specific sections the two famous MahAvAkyas relied upon by Advaitha to "prove" the concordance of their tenets with the Shruthi.<br /><br />As Identity is so obviously opposed by Prathyaksha (direct cognition) and can not be<br />proved only by Anumana alone (as counter Anumanas galore can be offered to prove the opposite), Advaitha must rest their case on the point that the infallible Shruthi states this beyond all possible doubts.<br /><br />The two popularly known texts are "Thathvamasi" and "Aham BrahmAsmi". The former<br />is discussed first in very great detail and a large number of points made in that context which are equally applicable to the second. This seems to be very appropriate as Thathvamasi is not just a bald statement, but has been profusely illustrated with examples in the Upanishath itself.<br /><br />It is well known that subject to limitations of similarities pertinent to the points under consideration, the use of illustrations MUST show very clearly the intentions and meanings of the texts. It is shown that even according to Advaitha, it is not argued that Shwethakethu (Thvam) is identical to the Supreme being (Thath). In the present context however, I will not go into this part in detail except to refer to the similar arguments in passing, but will confine myself to the other so called MahAvAkya - Aham BrahmAsmi.<br /><br />The following defects are pointed out :<br /><br />1. The Advaitha interpretation needs the assumption that both key factors in the similarity equation - Thath and Thvam or Aham and Brahma must necessarily be endowed with indirect (lakshana) meanings and not the main and direct meanings (Mukhyartha). This is considered improper when it is possible to interpret the text with at least one direct meaning, with the other used indirectly.<br /><br />Earlier I had already indicated that for Dvaitha interpretation based on total dependence, control, similarity etc by the supreme being it is possible to use identity as an example - He is a lion etc. The word Aham being used to denote Vishnu, who is SarvAntharyAmi is supported by smrithi text, which means that Vishnu is called by all names as he is the AntharyAmi in all -thus, Yesha (he), Thvam (you), Asau (I) etc are all capable of being given its direct meaning of denoting Vishnu as the inner controller of the Jivas and the second word Thath (or brahma) is given the Lakshanika meaning.<br /><br />2. The expression Aham Manurabhavamshcha ... etc in the Upanishath can not refer to VAmadEva rishi, but to his AnathryAmi only. Even according to Advaitha, the Vishishta Brahma swaroopa (qualified Brahma associated with the Upadhi responsible for his being called) VAmadEva could not become Manu, Surya etc which are also other Vishishta Brahma Swaroopas. Use of Aham to represent ChinmAthra or Shuddha Brahma can not permit the use of Asmi.<br /><br />3. Sri Vyasaraja quoes some shrutis to justify the use of Aham to represent Vishnu or Hari:<br /><br />i. ThasmAdaham nAmAbhavath<br />ii. ThasyOpanishadaham ithi<br />iii. Aham nAMA harirnithyam ahEyathvAth prakIrthithah<br />iv. Aham thatthejo rashmIth nArAyanam purusham jAthamagrathah<br />v. Thamimaham vijAnAthi<br />vi. Sa yashchAyam purushe yashchAsavAdithye sa yEkah<br />vii. Aham harih sarvamidam janArdanah<br /><br />The interpretation of these shruti texts has to be made on the basis of AntharyAmi only- otherwise the texts will have grammatical errors in Vibhakti endings.<br /><br />4. Sri Vyasaraja shows that interpretation of statements in ChAndOgya etc in the direct manner results in contradictions with the succeeding statements (Utthara vakya virodha) unless the Anatharyami vivaksha is taken. (I will not explain the meanings in each case, but rest content in just quoting the examples)<br /><br />a. Chandogya - Ya yesha AdithyE purusho drushyathe sOhamasmi<br /> U. vakya - Sa yenAn brahma gamayathi<br /><br />b. IshAvAsya - YOsAvasau purushah sOhamasmi<br /> U. Vakya - vAyuranilamamruthamathedam bhasmantham sharIram<br />- AgnE naya supathA rAyE asman<br /><br />c. AitharEya - ThadyOham sOasau yOasau sOham<br /> Chakshurmithrasya varunasyAgnEh<br /><br />d. BrihadAranyaka - Brahma vA idamagra AsIth thadathmAnameva aveth Aham<br /> ThadyO yO devAnAm prathyabuddhyatha thathA rushInam manushyAnAm<br /><br />5. Sri Vyasaraja also points out that there is another way of interpreting the expression Aham Brahmasmi - by taking the meaning of the word Brahma as Jiva only. There is no need for the contorted meanings - Lakshana - and the simple direct or Mukhya meanings can be taken to all the words. He gives examples from Shruthi, Smruthi etc for this. In this case, the text means that the Jiva (Aham) becomes possessed of Brumhithathva - or Brahmathva , which means poorna according to his capacity - Svayogya poornathva, which is his swaroopa or essence.<br /><br />Shruthi texts speaking of attaining Brahman - "ParAthparam purusham upaithi divyam" support this meaning rather than becoming one with Him. The previous sentence is "niranjanah paramam samyam upaithi" - which talks of equality rather than identity. A worldly example for this - "Sampoojya brahmanam bhakthya shudropi brahmano bhaveth" - the shudra does not become one with the Brahmana, but attains Brahmanathva (while remaining seperate).<br /><br />6. Sri Vyasaraja also points out that there is another way of interpreting the expression Aham Brahmasmi - by taking the meaning of the word Brahma as Jiva only. There is no need for the contorted meanings - Lakshana - and the simple direct or Mukhya meanings can be taken to all the words. He gives examples from Shruthi, Smruthi etc for this. In this case, the text means that the Jiva (Aham) becomes possessed of Brumhithathva - or Brahmathva , which means poorna according to his capacity - Svayogya poornathva, which is his swaroopa or essence.<br /><br />Shruthi texts speaking of attaining Brahman - "ParAthparam purusham upaithi divyam" support this meaning rather than becoming one with Him. The previous sentence is<br />"niranjanah paramam samyam upaithi" - which talks of equality rather than identity. A worldly example for this - "Sampoojya brahmanam bhakthya shudropi brahmano bhaveth" - the shudra does not become one with the Brahmana, but attains brahmanathva (while remaining seperate).<br /><br />Shri Madhva has shown in Vishnuthathvavinirnaya that other texts generally assumed as supporting Advaitha should also be interpreted to be consistent with the main purport of the shruthies. The passages "Thadyoham .... Soham", "Yosavadithye ..... evahamasmi" etc are to be interpreted as to refer to the Antharyami (inner controller). The words - the sanskrit "A", "Aham" in the passages "Sa yaschayam ...... ekah", A ithi ..... aham" etc refer to God (Brahma).<br /><br />The Narayana shruthi passage "Aham nama ....Bahuh" is quoted in this context. Shri Hari is called AHAM as He is Aheya,(not suffering destruction at any time). Similarly the words Thvam, Sah etc also refer to God. All words in all tenses, numbers (Singular, Plural etc) referring to I, You, We, Our, Your , He, Their etc all refer to Hari in the main as He is the only independent inner controller of all, who is different from every body and every thing else, as understood and referred to by the Learned (VidvadrUdhi).<br /><br />The same words refer to souls, and other things etc only due to the association of Hari with them, as secondary and associated meanings, used normally by people not learned in the Shashthras. That is why Lord Vishnu who dwells in all things, animate and inanimate, and is different from all others is referred to by the words denoting all - sarva. The Githa passage "Sarvabhutheshu ..... Satthvikam" is also quoted to support the Shruthi text interpretation.<br /><br />Shri Madhva has considered and rejected the argument that the Veda texts which speak of Difference are Athathvavedaka. He states that these shruthies are not telling a paramarthika untruth and quotes various texts to prove his point. "Sathyamenamanu ...... Maghonah" , Sathyah ........Viprarajye" , "Sathya Aathma ...... Maivaruvanyah" , "Aathma hi ....... alpakah" etc.<br /><br />The simple meaning of these texts is as follows: Both the world and it's creator are true and is worshipped as such by gods headed by Indra. In sacrifices we praise the true greatness and auspicious qualities of the Lord and we obtain the boon of happiness. Both the souls and God are true and so is the difference between them.<br /><br />The words stating that the difference between Souls and God is true are repeated thrice to make it absolutely certain and for ruling out all contrary theories. Such worship can only be made by those who are free of all ignorance and defective thinking.<br /><br />The difference between the souls and the God is further stressed by pointing out that Aathma, the inner controller of the souls (God) is completely independent, all knowing, all powerful, full of bliss and is greater than all, while the souls controlled by God have intrinsically little knowledge, capacity, suffer from worldly miseries .<br /><br />Thus, there can not be the remotest possibility of God and the souls being one, due the exact opposite nature of their characteristics. Thus, according to these<br />Shruthi texts also Bheda (difference) is true and the statement that these are Athathvavedaka can not be sustained.<br /><br />Shri Madhva dismisses the argument that these texts though true are only so from the point of view of the external world and in the ultimate analysis of the absolute truth, they are not true. (Vyavaharika sathya). He gives quotes from the shruthies themselves which can not but be interpreted to support the doctrine of Difference, thus meeting Advaitha on its strongest base, if not in the fields of logic and direct sensory perception.<br /><br />"Yo veda nihitham .....gayannasthe" , "Rucham Thvah .... thvah" , "Paramjyothim ......... ajnathibhirva" , "Yathra ... vijaniyath" , "Yathodakam ...... Bhavathi" , "Thada ... Upaithi" , "Amruthasyaisha sethuh" , "Akshanvanthah .... dadrushe" ,"Ishamashrithya ....utharotharam" etc These clearly indicate the persistence of Bheda (Difference) even after Moksha (Liberation).<br /><br />He also quotes the Githa shloka "Idam jnanamapashrithya .... vyathayanthi cha" and the Brahma suthras "Aum Jagadvyapara Varjyam" , "Prakaranadasannihithathvaccha" and others of the kind not specifically quoted to illustrate that Bheda or Difference is eternal , intrinsic in nature and hence indestructible<br /><br />The meanings of these passages : The passage "Yo veda ... " clearly says that those who know God resident in the inner space of their hearts, will enjoy full bliss along with Brahma (God), clearly showing no unity of entities even after Brahma Jnana. After reaching God, full of bliss (Anandamaya), liberated soul moves as desired in all the worlds, and obtains all his desires.<br /><br />The next passage describes the liberated Brahmas (Chathurmukha, the most exalted souls in creation) - one who is full of bliss singing Riks with great fervour, another, who sings Sama gayana in sacrifices, another, who teaches Paurusheya texts to other liberated souls, and one more who contemplates the supreme creator in isolation.<br /><br />This passage speaks of several souls in the liberated state who are engaged in various activities of their volition and in the fullness of their bliss, and their continued Difference from God even after Liberation. The next passage describes liberated souls who have reached God (His proximity), enjoy bliss of various kinds with friends, vehicles and consorts.<br /><br /><span style="font-weight: bold; color: rgb(255, 0, 0);">Sri Krishnaarpanamastu.</span><br /><br /><br /><span style="color: rgb(0, 0, 102); font-weight: bold;font-size:130%;" >Discussions:</span><br /><span style="color: rgb(102, 102, 204);font-size:85%;" ><br /><span style="font-size:100%;">Nag</span></span> :-<br /><br />There is nothing to interpret in this line Aham Brahmasmi.<br /><br />Aham here does not represent deha. Clearly Vedas and Vedanta talks about Deha, mana and buddhi. I is defined as something is beyond all this, something that is no subjected to the rules of creation. This is accepted by all the 3 acharyas. So I is a thought that is arising from manas. When you drop I all that is left is consciousness. This consciousness is the real identity and is know as I or Brahman or you or whatever.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Adi</span> :-<br /><br />Regarding the debate, I feel that 'Aham BrahmAsmi' cannot be interpreted in isolation. One has to take into account the background and context in which it was said. You have to take into account the entire passage where Aham BrahmAsmi occurs and how Shankaracharya interprets the complete passage (I have already quoted the superficial meaning of the passage according to Advaita).<br /><br />I could see that there are lot of inconsistencies in their interpretations regarding the passage which is already pointed out. You can probably go thro them and you can contest the claim if you find them to be wrong.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />If you think that way so be it... Good Luck<br /><br /><br /><span style="color: rgb(102, 102, 204);">Adi</span> :-<br /><br />I suppose that you might have read the Advaiti version of 'Aham BrahmAsmi' and the whole passage. Do you think that the interpretation of Aham BrahmAsmi according to Advaita given here is a flawed interpretation of Advaita?? If yes then why do you think that the interpretation is a flawed one? what is the correct advaitic interpretation of the whole passage?Please do let us know.<br /><br />If you think that the Advaitic interpretation of the passage given here is the correct Advaiti interpretation then please explain as to what is wrong with the logic used to disprove the interpretation and why it cant be used<img src="http://static1.orkut.com/img/smiley/i_smile.gif" alt="" border="0" />. Looking forward for answers from you.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Rk</span> :-<br /><br /><div class="para"> <span style="color:#ff0000;">There is nothing to interpret in this line Aham Brahmasmi.</span><br /><br />really!<br /><br /><span style="color:#ff0000;">Aham here does not represent deha. Clearly Vedas and Vedanta talks about Deha, mana and buddhi.</span><br /><br />You have already given an interpretation by saying it is NOT these things.<br /><br /><span style="color:#ff0000;">I is defined as something is beyond all this, something that is no subjected to the rules of creation.</span><br /><br />Why is this NOT an interpretation of what Aham stands for?<br /><br /><span style="color:#ff0000;">This is accepted by all the 3 acharyas.</span><br /><br />So all 3 Acharyas have given their interpretations. Why would Acharyas need to explain that which is so clear according to you.<br /><br /><span style="color:#ff0000;">So I is a thought that is arising from manas. When you drop I all that is left is consciousness. This consciousness is the real identity and is know as I or Brahman or you or whatever. </span><br /><br />So according to you 'I' stands for consciousness. You have to explain so much just to say what is so obvious to you.<br /><br />Why is this NOT an interpretation?<br /><br />You say<br /><br />'When you drop I all that is left is consciousness.'<br /><br />Then say afterwards<br /><br />'This consciousness is the real identity'<br /><br />real identity for whom or what?<br /><br />Can you define what is consciousness first? If you cannot even define what is consciousness in the first place, then you have NOT said anything here about whom or what 'Aham' refers to.<br /><br />What you have said is like the following story.<br /><br />B asked A another where A lives.<br /><br />A answered he lives near C.<br /><br />B asked A where C lives.<br /><br />A answered C lives near A.<br /><br />No useful information whatsoever.<b><br /><br /><br /></b><span style="color: rgb(102, 102, 204);">Nag</span> :-<b><br /><br /></b>Very nice play of words.... indeed to complicate things and take it to a mess..<br /><br />In Samskrutah, Aham is referred to I period there is nothing to interpret here.<br /><br />I asked a question how do you say I am Nagaraj... you answer either<br />Aham Nagarajah or Aham Nagaraj Asmi.<br /><br />period. Notice if you use asmi it is a different word and not merged with Nagaraj.<br /><br />So when you say Aham Brahmaasmi... it only means I am Brahma himself there is no other meaning to it as per the language of Samskrutah. If you bring a new translation you are interpreting it. When you start interpreting you go away from what is actually written.<br /><br />All my other explanation were on what is "I", nothing else.<br /></div><br /><br /><span style="color: rgb(102, 102, 204);">Adi </span>:-<br /><br />You are just interpreting 'Aham BrahmAsmi' in isolation without taking the whole context which is NOT correct. Moreover this so called 'MahAvAkya' is a fictitious term by Advaita commentators which has no sanctity in shastras. Even Sri Shankaracharya never used the term mahAvAkya in his works (source: Mahavakyas and Mahatatparya of Advaita by Dr BNK Sharma) and it is only the later addition of Advaita scholars.<br /><br />'Aham BrahmAsmi' which in literal sense means 'I am Brahma' can be applied only to Supreme Brahma and not to individual jivas.<br /><br /><br /><span style="color: rgb(51, 51, 153);">Rk :-</span><br /><br /><span style="color:#ff0000;">Very nice play of words.... indeed to complicate things and take it to a mess..</span><br /><br />I think the same about your play of words.<br /><br /><span style="color:#ff0000;">In Samskrutah, Aham is referred to I period there is nothing to interpret here.</span><br /><br />Says you. I do not agree to your interpretation.<br /><br />Aham has a root meaning of "one who cannot be avoided as He is always inside you"<br /><br />aham = aheyam = unfit for rejection, impossible to avoid;<br /><br />Our identity comes from Paramatma within and that is why we refer to ourselves as 'I am so and so'.<br /><br />'I' or 'Aham' in Sanskrit primarily refers to Paramatma within.<br /><br /><span style="color:#ff0000;">I asked a question how do you say I am Nagaraj... you answer either<br />Aham Nagarajah or Aham Nagaraj Asmi.</span><br /><br />Read above.<br /><br /><span style="color:#ff0000;">period. Notice if you use asmi it is a different word and not merged with Nagaraj.</span><br /><br />Read above again.<br /><br /><span style="color:#ff0000;">So when you say Aham Brahmaasmi... it only means I am Brahma himself there is no other meaning to it as per the language of Samskrutah. If you bring a new translation you are interpreting it. When you start interpreting you go away from what is actually written.</span><br /><br />Again read the primary meaning of Aham.<br /><br /><span style="color:#ff0000;">All my other explanation were on what is "I", nothing else. </span><br /><br />Your explanations are wrong.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />Aham is not I ?????<br /><br />I guess time for me to quit the discussion....<br /><br /><br /><span style="color: rgb(102, 102, 204);">RK :-</span><br /><h3 class="smller" style="font-weight: normal;"> </h3>You have very little ability to think outside your little box.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag :-</span><br /><br />Thanks for your comments !! I sincerely appreciate it!<br /><br /><i>you are just interpreting 'Aham BrahmAsmi' in isolation without taking the whole context which is NOT correct</i><br /><br />In general in our society, it is habit to interpret everything, no matter whatever simple topic it is.<br /><br />Yes I am treating Aham brahmasmi in isolation and letting the syntax and semantics of the language answer all the questions here.<br /><br />If we treat the entire texts of vedas and vedangas all at once we can never concluded on 1 fact! There are contradictions within these texts. Dont know why the vedas have these contradictions - purposefully done to confuse or some key vedic text were lost in time .. no one knows.<br /><br />Only our intellect can guide us here.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Dilip </span>:-<br /><br />Btw...your "I am Nagaraja" in sanskrit is "ahaM nAgarAjaH". That "asmi" is generally not there in colloquial usage.<br />You should think why there is an "asmi" in "ahaM brahmAsmi".<br />"ahaM brahmaH" should have sufficed.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />Aham Nagaraja Asmi or Aham Nagarajah are both the same. Whats your point?<br /><br /><br /><span style="color: rgb(102, 102, 204);">Adi</span> :-<br /><br />It is only a myth that vedas have contradictions!!The Apaurusheya vedas which is considered flawless cannot be contradictory at all and is shown by Srimad Acharya as not to be contradictory by correctly interpreting the text in accordance to the strict rules of grammar, self consistency and consistency with other vedic texts..<br /><br />There is absolutely no logic in holding that Vedas are contradictory in nature when they are already held to be flawless. The flaws if in case they exist are more to do with the limitation of human mind in interpreting the vedic texts more than anything else.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />Only vedas are claimed to be unauthored , upanishads are compilation of Q&As as we all know.<br /><br />Coming back to aham brahmasmi, we are not able to agree upon a common meaning so how can we claim all of vedas are coherent?<br /><br />This subject of vedas being coherent or not is by itself a big topic to discuss out.<br /><br />Further we claim there are 4 vedas but during the times of buddha only 3 vedas existed as revealed in the conversations between Buddha and his disciples. Another fact that emerges is that veda were written by Brahmanas and not "apurusheya" as believed in current times. Buddha while referring to vedas says Brahmana vedas and not just vedas.<br /><br />History is a big Mystery! unless all the vedas referenced each other and made a bold declaration that it stands with one and only one coherent message, we can never be sure.<br /><br />Read each purana, you will see the author like to depict the hero of the purana as supreme! can we conclude all puranas are coherent?<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />"Na anubhuva vidroha aagmaysa pramanam"<br />All knowledge and validity of vedic passage has to pass thru litmus test of "Sakshi anubhava".<br />even your interpretation of mahavakyaa need to pass such litmus test.<br />Have u got anubhava that you are bhraman? if you ignore this sakshi as litmus test, then the rule has to be compromised in all stages (ie even when u get anubhava that u are brahman after reading Advita's interpretation, what is this proof that u r anubhava is right?)<br /><br />If you say that u did not got anubhava cos of agyana (ignorance), who veilded you (ie bhrama as per ur interpretation) into Agyana? As per ur theory, Bharma (ie u) is veiled in Agyana (dont know how?) and is getting knowledge or seeking knowledge to know himself? what kind of bhraman is this?<br /><br />In madhva philosphy- bhraman is paripoorna and nirdosha and dont have any iota of ignorance.<br /><br />On veda apureshya<br /><br />How do u say upanisad are only question answers form??<br />Where is the question answer in taitreya or ishavaasya Upanishad?<br /><br />Sorry iam reading your post one by one and answering it.<br /><br />how do u know that upanishad are not intergral form of veda?<br /><br />for eg- Talavkaara Bhramana of Sama veeda has talvakaara upanishad. u say then that bharamana part is not veda?<br /><br />Pls note- entrie veda in all parts- bharamna, arranyaka and upanishads are considered one vedic parampara.<br /><br />You need to read a lot on dviata -advita dialectics which has grown like a vast ocean of arguments and counter arguments. none of your arguments have new dimensions and has been answered by dviata champions many centuries ago.<br /><br />u can still post your arguments...all i have to do is to look into what our great seers have written proving those arguments wrong and paste it here in simple english.<br /><br />u are referring what Boudha has to say on veda? we know his teachings are not in line with vedic teachings.how we can accept his words / writtings as pramana?<br />Simply because u are not willing to take what vedavaaysa has to say on veda, we also are not willing to take what Boudha has to say on veda. His deciples are free to have there opinion.<br /><br /><br />Regarding apurusheyatva of Veda:- It is well known in current times it is not regarded as apurusheya- who told u this?<br />do u have pramana for it is Paurusheya?<br />do u know what paurusheya (or apurusheya) means? Vedas are known for not having any author from a long tradition. Its is heard by rishis having specific qualities and attributes. These were revealed truths. Hence u see same mantra in veda having multiple rishis. i.e. more than one rishis has sakshatkara of same mantra. If any author is postulated even after such a long tradition then it would be highly superfluous.<br />Every word (varna) is nitya. Every line in veda is nitya (ie the order which it is grasped and recited).<br />if impersonal authorship of veda is not accepted, then, there will be no basis of right (Dharma) or wrong (Adharma). - think about it!<br /><br />How would u prove Dharma (or say Adharma?). If you say there is no such thing as Dharama/ or say Adharma- then my question is how do u know that dharma/ or adharma does not exist. First u have to see Dharma (Pratyaksha), to confer its non existence. E.g. u have seen a black book, then u can say that such a black book is not in my house. If you haven't seem Dharma, how would u prove absence of it?<br /><br />Hence Dharma/adharma has to have impersonal/ super sensual basis. For us it is Veda. cos we cannot accept paurusheya statements (of like Boudha, or Jina etc) for super sensual knowledge. As it would call for projecting a all knowing person AND further assuming that he would have told us what he knows without vitiating or deviating from the truth etc. This projection is assuming too many things which is not called for here.<br /><br />Apureshayatva of vedas has been accepted by all Vedatin. Before Madhwa also, loads has been said on this topic favouring its non human authorship by mimasakas.<br />Kumarila bhatta (hope ur histroy is strong) , much before madhwa had kept his life on line to prove veda pramanyatva (google his name if you want to know more!!)<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />Just a side note here.. <i>Have u got anubhava that you are bhraman?</i> Excellent comments and I am going to answer and add to what you have said here later . But lets take 1 step at a time..<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />you have not answered any of my question which I have raised on your earlier thread and escaped by apprecting my thread! I thought you will come with more arguments rather than sticking to same old question of getting the meaning of Aham bhramasmi (which has been answered by other members)?<br /><br />let me ask u another question, in a belief that u will answer this time.<br /><br />who is saying Aham bhramasmi?<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />I stand by the definition of the language in interpreting Aham Brahmaasmi, is there anything wrong?<br /><br />Prove me wrong language wise, or have the guts to accept Aham Brahmaasmi literally means. What is wrong in me sticking to my point of view and arguing with you all? Why this bashing?<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />Still not got answers from you.<br />But Iam continuing my analysis on what you said- ie how would you call in Sanskrit- Iam Nagrajah”. Then you went on to analyze and replicate the same line to infer the meaning Aham bhramasmi. (in same way as Aham Nagarajah asmi). You did that not once,but many times. Also, you went on to create a separate thread to gather meaning of Aham (not that I oppose this move, but brining the facts here for completing the background). Again you conferred that Bhrama and asmi are together hence the meaning is crystal to support the adviatic view. Though Aditya and Dilip gave you tatvavada take on the shruti passage Aham bhramasmi, you are not willing to take the understanding on the ground that you feel its just a interpretation, as per you (a) Aham Bhramasmi is same and simple as (b)Aham Nagrajah asmi.<br /><br />Now, your this inference is wrong i.e. equating (a) to (b), as , Pls note there is a great difference between when you say (a) Aham bhramasmi and (b) Aham nagrajah asmi. To quote the major 2 difference,<br /><br />(1) The attributes and qualities of Aham is same as Nagrajah in sentence (b). But the attributes of Aham is completely different from Bhrama in sentence (a).<br /><br />(2) In sentence (b) Aham and Nagrajah is know by Pratyaksha. But in sentence (a) Bhrama is not known by Pratyaksha. To know Brahman, only Agama’s can help.<br /><br />Hence your inference that Aham bhramasmi is same and simple as Aham Nagarajah asmi is not correct.<br /><br />Further, as per you asmi means “myself”. Your argument that Bhrama and asmi are together to make it crystal advaitic view, is not correct on 2 grounds.<br /><br />1. Asmi not necessarily means “myself”, but it means “exists” or “present” in normal usage.<br /><br />2. The Sandhi or Vicheda of a line neither changes the meaning of the word nor gives more prominence to the exiting meaning. I can hardly imagine that in normal Sanskrit language, Sandhi and Vicheda changes or gives prominence to the meaning.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />Fundamental mistake by saying<br /><br /><i>Asmi not necessarily means “myself”, but it means “exists” or “present” in normal usage</i><br /><br />When you are learning Samskrutah, haven't you memorized<br />Me vaha maha<br />si taha ta<br />ti ta anti<br /><br />I dont know about your teacher, my teacher was my mom and I still remember my lessons.<br /><br />In Samskrutah,<br /><br />Asmi means I exist<br />Asti means it or he/she exists<br /><br />No wonder why you are differing from the actual meaning<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />Dear Nag, not sure what is your point? I said the same thing in my previous thread!!<br /><br />All Iam saying is Asmi is not "myself" necessarily. Agreed?<br /><br />Also, before I put some more points, I would appreciate if you could response to my previous questions.<br /><br />Appreciate when you said you are here for some purpose which is greater than u and I.<br />I fully agree.<br /><br />Iam also here for some purpose.<br /><br /><span style="font-style: italic;color:#ff0000;" >No wonder why you are differing from the actual meaning </span><span style="font-style: italic;">.</span><br /><br />Is still under vivada- right? Its "vimatam." Then how come you decided the actual meaning!!<br />Also, as per my earlier thread, Iam still wondering what made you wonder when I also said the same thing ie Asmi is "I exist" (not not necessarily "myself").<br /><br />Coming to the point on Tarka...you can pick any questions and lets discuss one by one.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Nag</span> :-<br /><br />Logic and sound reasoning are my moola mantras not my background, my religion or my caste or creed... I guess thats little too much to expect from others too..<br /><br />I sign off from this thread too.. dont want to be named in certain way...<br /><br />Good Luck folks<br /><br /><br /><span style="color: rgb(102, 102, 204);">Saranagathi</span> :-<br /><br />The title can be a Bheda Shruthi view, as tattvavada is a philosophy it has taken account of vedas mostly on the Bheda shruthi.<br />As per the sastraas the major three philosophy says the truth about this or some other mahavakyaas.The vakyaas can be taken in any parameters as acharya saying depending upon the environment & gnana one has on scriptures.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />Dear Nag<br /><br /><span style="font-style: italic;color:#ff0000;" >You came into this thread with a fixed conclusion and all the logic presented seem to not shake it or is not allowed to shake it. </span><br /><br />I dont see what logic u presented? I guess all the logics were coming from our side only ie tattvavada view. You only stick to one position and didnot answer any of the logical question raised by tattvavada view.<br />I was ready to discuss further, but you are signing off!<br />Its abundantly clear who has fixed conclusion!<br /><br />Of all the Philosophies, Achrayas Philosophy is most rational, logic based and has sound reasoning. Its not my word, ask the people who have read eastern and western Philosophies. All I presented was what tattvavada Champions like Sri Vysathirtha and Sri Jayathirtha has to say on tattvavada presented by Acharya.<br /><br />As pointed earlier, you have not given any (pls note ANY) sound reasoning, except for interpreting the sruti ignoring logics and reasoning!<br /><br />By putting above words, you cannot escape without accepting your defeat.<br /><br />This is open forum, feel free to comeback if you anything further to say.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Saranagathi</span> :-<br /><br />Have you heard of Bheda, Abheda, Ghataka Sruthies. If you have not come across this terms. please ask the elders or scholars who know more about the philosophy & how the difference of opinion arised for the same vakhyaas of vedanta.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />Acharya's Tattvavda is not based on certain sruties. Its based on samanvaaya of entire veda and Puranas. Second chapter of Acharyas Bashya on Brahma Sutra is named “Samanvaaya Adhyaya” where in all sruties or puranas having contracdictory meanings have been reconciled.<br />Iam sorry to say, but, Your posting shows your lack of background in Acharyas vedic prasthanas.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Saranagathi</span> :-<br /><br />The Vedaanta is composed of declarative statements, which impart knowledge regarding the Brahman's Swaroopa (reality-nature), Roopa (Form), Guna (Attributes/Characteristics), Vibhuthi (Property) and Iswaryam (Lordship). Let us do a brief analysis of certain verses of Vedaanta. The Upanishad (Vedaanta-Sruthi) Verses are of three types.<br /><br />1. Abheda Sruthi<br />2. Bheda Sruthi<br />3. Ghataka Sruthi<br /><br />The Abheda Sruthis seems to state that the universe (all chit and achit entities) and the Brahman are one and the same. They seem to convey the identity of the universe and the Brahman.<br /><br />The Bhedha Sruthis seems to categorically declare the difference between the Brahman and the universe.<br /><br />The Ghataka Sruthi synchronizes the above two types of sruthis and resolves the apparent contradiction in the above mentioned two types of Sruthis. The explanation follows. The following paragraphs are written as simple as possible but still requires lot of concentration to comprehend the meaning of the same. It is requested that the reader should carefully and fully read these paragraphs and then comprehend the same.<br /><br /><b>Abheda Sruthi</b><br /><br /><span style="color:#0000ff;">"Tat Tvam Asi", "Sarvam Kalu Idam Brahma", "Aham Brahmaasmi" are a few verses amoung the Abedha Sruthis.<br /></span><br />"Tat Tvam Asi" seems to tell that the Jeevaatman (Chit) and the Brahman (Iswara) are one and the same.<br /><br />"Sarvam Kalu Idam Brahma" seems to tell that the universe and the Brahman are one and the same.<br /><br />"Aham Brahmaasmi" seems to tell that "I (Jeevaatman) am the Brahman". These verses have declared that the universe and the Brahman are one and the same.<br /><br />On the other hand, the Bheda Srutis<br /><br /><span style="color:#0000ff;"> "Prutak Aatmaanam Preritaaram cha mathva jushtasthathastenaamrutavamethi",<br /><br />"Bhoktha Bhogyam Prerithaaram cha mathva sarvam proktham trividham brahma ethat",<br /><br />"Nithyo Nithyaanaam chethanas chethanaanaam Eko bhayuuaam yo vidadhaathi kaamaan",<br /><br />"Pradhaana Kshetragjnyapathirgunesha:",<br /><br />"iGnyaagnyow iDvaavajaaveesaaneesow" </span><br /><br /><br />declare that the Chit, Achit and Iswara are different from one another and are well distinguished entities.<br /><br /><br /><span style="color:#0000ff;">Ghataka Sruthi<br /><br />The Ghataka Sruthies are<br /><br />"Ya: Pruthviyaam tishtan prutviyaa antharo yam pruthvii na veda yasya pruthvii sareeram",<br /><br />"Ya: Aatmani tishtan aatmano antharo yam aatmaa na veda yasya aatmaa sareeram",<br /><br />"ya: pruthviimaantharo sancharan yasya prthvii sareeram yam pruthvii na veda, yo aksharamanthare sancharan yasyaaksharam sareeram yamaksharam na veda yo mruthumanthare sancharan yasya mruthussareeram yam mruthyurna veda esha sarvabhootaantaraatmaa apahatha paapmaa divyo deva: eko NaaraayaNa:",<br /><br />"iDvaa suparNaa sayujaa sakhaayaa samaanam vruksham pareshasvajaathe - tayoranya: pipalam swaadvathyanasnan anyoo abhichaakaseethi",<br /><br />"Antha: pravishta saastha janaanaam sarvaatma",<br /><br />"Tath Srushtvaa thadevaanupraavisath tadanupravishya sachcha ityaachchaabhavath",<br /><br />"Satyam chaanrutham cha satyamabhavath",<br /><br />"Anena jeevenaanmanaa". </span><br /><br />All are mahavakyaas for the advaita, dvaita and Vishistadvaita.<br /><br />So you again check with your people about the difference in sruthies as mentioned before commenting.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />Dear Saranagati<br /><br />Before I post, can you tell me- for you entire veda is pramana or only certain shruties?<br /><br />If entire veda is pramana, then veda cannot teach bheda and abheda at same time?<br /><br />You are again raising the same arguments.<br /><br />This thread has discussed Aham BrahmAsmi to state there is no Ahbeda but only Bheda.<br /><br />Iam happy to discuss all so called mahavakyas one by one.<br /><br />To start lets create, separate thread to tat tvam asi. Agreed?<br /><br />Your view is no new one but what is called Bhaskara Achryas siddhanta. Who accepts veda teaches both behda and abheda.<br /><br />But madhwa has proved that entire veda proves only bedha.<br /><br />Also pls note there is no concept of so called Mahavakyaas in Dwaita. This is boogey term used in advaita to render all bedha sruties as "attavavadaka" and “anuvadaka”.<br /><br />Before we go all again and loose the track. I would suggest lets discuss in separate thread. Feel free to dicuss any of the abheda sruties and I will try to put my understanding on tatvavada's take.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Saranagathi</span> :-<br /><br /><i>This thread has discussed Aham BrahmAsmi to state there is no Ahbeda but only Bheda.</i><br />DOnt know to laugh or cry on seeing this line.<br />If you want to prove or state something you have to tell to the people who dont know or wont believe that statement<br />What the TS does is he didnt want to prove that in advaita as they have understood the meaning of the statement.<br />If you are really understood & can state that there is no abheda only bheda please discuss in this community.<br /><a href="http://www.orkut.co.in/Main#Community?cmm=19399607" target="_blank">http://www.orkut.com/Main#Community?cmm<wbr>=19399607</a><br />Just for information. i know its not the requirement to discuss there. But all the people will go only in the path of the birth or Environment they live for choosing the philosophy.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Kesavan</span> :-<br /><br />Pls dont get over excited. If you have anything to add on to this thread on the captioned subject pls do that.<br /><br />I have already told in my elsewhere thread that Iam happy to dicuss with anybody.<br /><br />I have visited the site which you have copied pasted here, but dont see this topic beign discussed there. Instead, I would say you copy paste this thread in that community.<br /><br />If you have different opinion pls discuss.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Adi</span> :-<br /><br />You have not brought out any counter for the information i posted. We have shown ample proof regarding Aham BrahmAsmi regarding why a Jiva cant be a Brahman. Rather than indulging in dry statements like above, bring out the counter proofs that dispute our interpretation. In that way, you will enhance your respect in this community<img src="http://static3.orkut.com/img/smiley/i_funny.gif" alt="" border="0" />..<br /><br /><br /><span style="color: rgb(102, 102, 204);">Saranagathi</span> :-<br /><br />^^^ I am not an advaitin to prove your saying is wrong by giving proof to the statement ???<br />I dont want to destruct one belief, whatever one believe is right upto him.<br /><br />But if you have the real Knowledge & wants to prove you have to prove it in the open forum than in place where people have the same belief.<br />Thats the reason for me to give the reference of the external link. as Mr kesavan has not understood properly the different between the sruthis handled in vedanta.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Adi</span> :-<br /><br />I dont go by what background you are from. I go by what statements you make. You have said that Aham Brahmasmi is an abheda shruti and we have shown here that Aham Brahmasmi is NOT an abheda shruti and how it is to be correctly understood. So the onus is on you to prove that Aham Brahmasmi is an abheda shruti or else please stop passing loose comments<img src="http://static3.orkut.com/img/smiley/i_funny.gif" alt="" border="0" />.<br /><br />Please understand that this is a Madhwa Brahmins community and I am obliged to show our community members regarding what Sriman Madhwacharya has said regarding Aham Brahmaasmi. My primary obligation is educating members of this community and not going around the town joining some random advaita communities in orkut and explaining Aham Brahmaasmi. I am not so jobless to do that neither am I interested to do such a thing when I am interested in educating my own people first<img src="http://static1.orkut.com/img/smiley/i_smile.gif" alt="" border="0" />..<br /><br />The problem is NOT with Kesavan, but with you for failing to understand the Shruti 'Aham Brahmaasmi' is NOT abheda Shruti. I dont intend to convince you regarding the same but by simply passing certain loose comments, you are only wasting your time and our time in this thread.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Dilip</span> :-<br /><br /><i>DOnt know to laugh or cry on seeing this line.</i><br /><br />Instead of laughing or crying, I would suggest you to learn tatvavAda, that is, if you are truly interested in gaining yatArtha j~jAna.<br /><br /><i>If you want to prove or state something you have to tell to the people who dont know or wont believe that statement</i><br /><br />Irrelevant to current discussion<br /><br /><i></i><i>If you are really understood & can state that there is no abheda only bheda please discuss in this community.</i><br /><br />Irrelevant to current discussion. You don’t seem to be adding any matter to the thread!<br /><br /><i>Just for information. i know its not the requirement to discuss there. But all the people will go only in the path of the birth or Environment they live for choosing the philosophy.</i><br /><br /><br />Not always. People follow a particular philosophy depending on their karma and jIva-svabhAva.<br />Ultimately, it is what the jIva grasps that decides its fate.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Saranagathi</span> :-<br /><br />lets take one more example why i told to have the title as different.<br /><br />Christ Jesus : An Explanation of ISCKON view.<br />christ means krish that is none other than Sri Hari. so jesus is krishna.<br />What i want to emphasize with this example is.so the real meaning Of christ jesus is given by so called christianity as they have more knowledge on that religon. as ISCKON differentiates from that they have given an a different view of explanation. so its only a view point than the truth.<br /><br />AHam brahmasmi meaning will do as topic . as you have added as an explanation of tattvavada view. SO there is a possiblity of a real view in different way.<br /><br />So you try to provide properly to create awareness of Tattvavada Philosophy.<br /><br /><br /><span style="color: rgb(102, 102, 204);">Jay </span>:-<br /><br />@Saranagathi,<br /><br />I agree with your comment above. When you discuss your philosophy in an alien community, there you prove your mettle.<br /><br />But time is the factor. I have seen many such discussions/ or rather fight in so many alien communities.<br /><br /><br /><span style="color: rgb(102, 102, 204);">RK </span>:-<br /><br /><br />None of us are interested in proving our "mettle" to anybody as we are completely convinced with our Acharya's presentation of the subject and that both Advaita and Visistadvaita are wrong.<br /><br />If you or anybody have anything logical and relevant to post regarding the post, then we will consider answering further.<br /><br /><span style="color:#ff0000;">But time is the factor. I have seen many such discussions/ or rather fight in so many alien communities.</span><br /><br />That is also a reason we shy away from the immature audience.<br /><br />Pick one Shruti at a time and discuss it in different threads. This thread is about "Aham Brahmasmi" and nothing else should be discussed.<br /><br /><br />Dear Saranagati,<br /><br />For once you should read the thread from beginning before telling others to properly create awareness. Instead all you are doing is disrupting the whole thread and posting, actually copy pasting irrelevant stuff.<br /><br /><br /><span style="font-weight: bold;">~~~ THE END </span>~~~Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com8tag:blogger.com,1999:blog-4277510396610639127.post-73714317415233549242009-12-07T17:52:00.007+05:302009-12-14T11:43:36.841+05:30Sri Harikathaamrutasaara<span style="font-size:180%;"><span style="font-weight: bold;">shree harikathAmRutasAra</span></span><br /><br /><br /><img src="file:///C:/DOCUME%7E1/BALACH%7E1/LOCALS%7E1/Temp/moz-screenshot-2.jpg" alt="" /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhxJcxsguQ6li1w9IUzhs8wOCT9M1_ing2ezr1yhfwm7Sh3waSBMA01aHehUsM16ZhNOLBoirFuD1tN6PeOLhRlSf53-4Q_YJ1sm2eCHULHXLs0qowObB3m0Y2pLCJNOVYtNrJlBfwKcvm_/s1600-h/jag_p.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 226px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhxJcxsguQ6li1w9IUzhs8wOCT9M1_ing2ezr1yhfwm7Sh3waSBMA01aHehUsM16ZhNOLBoirFuD1tN6PeOLhRlSf53-4Q_YJ1sm2eCHULHXLs0qowObB3m0Y2pLCJNOVYtNrJlBfwKcvm_/s320/jag_p.jpg" alt="" id="BLOGGER_PHOTO_ID_5412474123117756370" border="0" /></a>Sri HarikathAmrutasaara is the magnum opus of Sri Jagannatha dasaru. It is a text which is highly revered in dvaita circles and is the foremost text among Daasa Saahitya texts.<br /><br /><span style="font-weight: bold;">Author: Sri Jagannatha dasaru</span> <span style="font-weight: bold;"><br />Translator: Sri Moudgalya</span><br /><span style="font-weight: bold;">Source: www.dvaita.org</span><br /><br />Hare Srinivasa<br /><br /><h3 class="smller"><br /></h3><h3 class="smller"><br /></h3><h3 class="smller"><br /></h3><h3 class="smller"><br /></h3><h3 class="smller">Introduction</h3> <b>HarikathAmr^itasAra gurugaLa karuNadiMdApanitu pELuve<br />parama bhagavadbhaktaridanAdaradi kELuvudu</b><br /><br />Hari = ParamAtmA, Lord nArAyaNA<br /><br />kathA = the story of the Supreme Lord as told in the Vedas<br /><br />amr^ita = nectar or that essence which leads to mOxa<br /><br />sAra = a portion of this great story which is AdhyAtmika in nature<br /><br />gurugaLa = the guru (teacher) who provides or teaches sachhAstra<br /><br />karuNadiMdA = with sympathy (or blessings)<br /><br />Apanitu = limited to my understanding<br /><br />pELuve = will say or explain<br /><br />parama = supreme persons<br /><br />bhagavadbhaktaru = devotees of the Lord<br /><br />idana = this holy book<br /><br />Adaradi = with reverence<br /><br />kELuvudu = please listen<br /><br />At the commencement of the Magnum Opus HarikathAmr^itasAra”(HKAS), Shri JagannAtha dAsa with his manifested knowledge chooses to invocate the Lord on the occasion. He says that he will now explain this ‘HarikathAmr^itasAra” with the blessings of his gurus within his limited understanding. He urges the devotees of the Lord to listen to this holy<br />recital with reverence.<br /><br />This is the starting stanza of the 32 saMdhis consisting of 988 stanzas of HarikathAmr^itasAra. This must be chanted at the beginning of every saMdhi. HarikathA is the subject here. gurugaLa karuNa – means the kindness of the Lord (and gurus too) leading us to mOxa.<br /><br />The bhagavadbhaktAs are entitled to this and listening to this HKAS with respect is the relation with this feature. Listening to this HarikathA with bhakti and chanting the same leads to mukti.- the result of our expectations being mOxa.<br /><br />Good jIvas aim at mukti. Hari is the antarayAmi roopa. The author JagannAtha dAsa seeks the blessings of Lord narasiMha. HarikathA is like a limitless ocean of nectar.<br /><br />HarikathAmr^itasAra means, only a portion of this nectar, is explained herein. It is impossible to explain the entire ocean.<br /><br />HarikathA means the story of Hari – as told in the VedAs, Upanishads, and other scriptures. Ramadevi is the abhimAni (One having affectionate pride) for these scriptures. Thus HarikathA could also be understood as RamAdevi.<br /><br /><br /><h3 class="smller"><span style="font-size:180%;"><span style="font-weight: bold;">Chapter 1 </span></span>- <span style="font-size:180%;">MangaLaacharaNa sandhi</span></h3> <b><br />shrIramaNikarakamala pUjita<br />chArucharaNa sarOja brahma sa<br />mIra vANi phaNIMdra vIMdra bhavEMdra mukha vinuta<br />nIrajabhavAMDOdaya sthiti<br />kAraNane kaivalya dAyaka<br />nArasiMhane namipe karuNipudhemage maMgaLava ||01-01 ||</b><br /><br />shrI = radiant, affluent RamAdevi with the affectionate pride of possessing the confidence of the Lord<br /><br />ramaNi = wife of Lord nArAyaNa<br /><br />karakamala = lotus like soft hands<br /><br />pUjita = one who is worshippable<br /><br />chAru = charming or delightful<br /><br />charaNa sarOja = worshipped by the lotus like soft hands of RamAdevi<br /><br />brahma = chaturmukha Brahma<br /><br />samIra = vAyu devaru<br /><br />vANi = saraswati devi (and bhArati devi too)<br /><br />phaNIMdra = seSha devaru, chief of snakes<br /><br />vIMdra = garuDa devaru, chief of birds<br /><br />bhav = R^idra devaru<br /><br />iMdra = iMdra devaru<br /><br />mukha = by the assemblage of all above devarus<br /><br />vinuta = sung in praise<br /><br />nIraja = Lotus flower bloomed in water<br /><br />bhavAMD = creation of this world – Lord Brahma<br /><br />udaya = for the creation of this world too<br /><br />sthiti = and to protect the same<br /><br />kAraNane = responsible for the creation and protection of this world<br /><br />kaivalya dAyaka = one who gives mukti-salvation or liberation<br /><br />nArasiMhane = oh Lord narasiMha<br /><br />namipe = I bow to you<br /><br />karuNipudu = please bless me (in this context)<br /><br />emage = to us who have trusted your lotus feet<br /><br />maMgaLava = bliss or happiness<br /><br />Lord Shri LaxmI Narasimha is the family deity of JagannAtha dasa. RamAdevi, the satvaguNAbhimAni devi is always in the service of the Lord with her lotus like soft hands. The Lord’s charming feet are reverentially adorned by Brahma, Saraswati, VAyu, BhArati, GaruDa, sheSha, iMdra; who’s the cause of world’s creation, stability, & destruction.<br /><br />JagannAtha dAsa pays obeisance to Lord NarasiMha with a sAShTAMga namaskAra. We all know:-<br /><br /><b>urasA shirasA dR^ishhTyA manasA vachasa tathA |<br />padbhyaM karAbhyaM jAnubhyAM praNAmo.ashhhTAN^ga IritaH || 89 ||<br />(kR^ishhNAmR^ita-mahArNava)</b><br /><br /><i>With (i) the chest, (ii) the head, (iii) the eyes/vision, (iv) the mind, and (v) the speech; and also (vi) the feet, (vii) the hands, and (viii) the knees -- such a praNAma is known as `sAshhTAN^ga'.</i><br /><br />With chest (heart), head, eyes (sight), mind, oral stotra recitation, and knees on the floor, hands folded, and with knowledge, I bow to you Lord NarasiMha. This is what JagannAtha dasa means. He appeals to the kind Lord to grant bliss to those who have trusted His Lotus Feet.<br /><br /><br /><b>Jagadudaranativimala guNarU<br />pagaLanAlochanadi bhArata<br />nigamatatigaLatikramisi kriyAvishEShagaLa<br />bagebageya nUtanava kANuta<br />mige haruShadhim pogaLi higguva<br />triguNamAni mahAlakumi saMtaisalanudinavu.|| 1.02 ||</b><br /><br />Jagadudarana = He who has kept the unending world in His stomach<br /><br />ativimala = extremely immaculate and pure<br /><br />guNarUpagaLana = figure or form constituting jnAnAnaMda, anaMtakalyANaguNa and other natural or unnatural guNAs<br /><br />Alochanadhi = thinking about it within her capability or understanding (meaning that His devotees think about Him within their limited knowledge)<br /><br />bhArata = MahAbhArata, which is understood to be the paMchama Veda (fifth Veda)<br /><br />nigamatatigaLa = knowledge contained in apouruShya VedAs<br /><br />atikramisi = MahAbhArata and the group of vedAs describes Shri Hari’s guNas (qualities) with understanding, however the meaning contained beyond therein<br /><br />kriyAvishEShagaLa = while meditating on the various activities of the<br />Lord<br /><br />bagebageya = variety of<br /><br />nUtanava kANuta = seeing new things (guNAs)<br /><br />mige haruShadhim = exasperation and delight<br /><br />pogaLi = while praising the Lord<br /><br />higguva = elated with extreme happiness<br /><br />triguNamAni = the abhimAnidevi of three guNAs i.e. satva, rajas and<br />tamas<br /><br />mahAlakumi = MahAlaxmI devi ….mahA (above the level of Brahma Rudra<br />etc..)<br /><br />saMtaisali = please protect us and keep us happy<br /><br />anudinavu = everyday, every moment (in today’s context 24/7)<br /><br />MahAlaxmI devi is dependent on ShrI Hari although she has several qualities similar to Lord NArAyaNA. However during praLaya i.e. during annihilation of the world He keeps the entire world in his stomach and protects the same. ShrI Hari has limitless qualities. He has immense qualities which cannot be understood completely by anyone.<br /><br />MahAbhArata, written by VedavyAsa is the jewel of shAstras understood to be the 5th Veda and has the hidden meaning of several prameyAs. Many of the guNAs of ShrI Hari have been explained therein. Although this is a pouruShya graMtha the VEdAs are apouruShya, shR^iti and smR^iti praise the Lord in all sense.<br /><br />MahAlaxmI dEvi has the capability to reflect upon the guNAs of ShrI Hari stated in these works, within her capability of perception. However when she perceives the guNAs of ShrI Hari beyond her insights of Hari then she recognizes that ShrI HarI has a variety of new guNAs. Thus, She discovers his new guNAs very often.<br /><br />Saint PuraMdara dAsa says, “nigamakE silukada agaNita mahimana….”<br /><br />Thus while meditating on various activities of the Lord, She discovers new guNAs and praises the Lord and becomes happy. LaxmI dEvi is the abhmAni dEvatA of the three worldly guNas like sata, raja, tamas. JagannAtha dAsa appeals to this triguNamAni to protect us and keep us happy (chittadali AnaMda sukhavanIvaLu RamA---PuraMdara dAsa).<br /><br /><br /><b>RjarasabhAsaMsEvya R^ijugaNa<br />darasE satva prachura vANI mukhasarOjEna<br />garuDa shESha shashAMkadaLa shE<br />kharara janaka jagadguruvE twa<br />chcharaNagaLigabhivaMdisuve pAlipudu sanmatiya ||01-03||</b><br /><br /><br />nirupama = No example such as this among the crores of jIvAs<br /><br />AnaMda = has happiness devoid of ignorance, or asurAvesha<br /><br />Atmabhava = son of Lord nArAyaNA (born from the navel of the Lord) and<br />filled with innumerable good qualities and most liked by Lord. He is<br />Brahma dEva<br /><br />niRjarasabhA = by GaruDa, shESha R^idra and other demigods<br /><br />saMsEvya = revered and worshipped by them<br /><br />R^ijugaNadarasE = R^ijus are those who are devoid of ignorance, not on<br />the wrong path of life and adore the Lord. There are 200 R^ijus as such.<br />All these R^ijus are entitled to move towards the title ‘Brahma’. Brahma<br />is the ‘arasa’ or king of all R^ijus.<br /><br />satvaprachura = the proportion of satva guNAs in Brahma being highest<br /><br />vANI = Saraswati dEvi<br /><br />mukhasarOja = lotus face<br /><br />ina = just like the Sun, the lotus flower blossoms in sunshine so also<br />Saraswati dEvi’s face blossoms by the radiant rays of Brahma<br /><br />garuDa = GaruDa dEva<br /><br />shESha = shESha dEva<br /><br />shashAMkadaLashEkharara = R^idra dEva or ChaMdrashEkara<br /><br />janaka = father of GaruDa, shESha & R^idra<br /><br />jagadguruvE = Brahma is the guru for all the 3 lOkAs. He is thus the<br />guru for mukti entitled jIvAs<br /><br />twachcharaNagaLige = at your feet<br /><br />abhi = sAShTAMga namaskAra<br /><br />vaMdisuve = pay obeisance<br /><br />pAlipudu = please grant<br /><br />sanmatiya = good knowledge i.e. divya jnAna<br /><br />After paying obeisance to ShrI Hari and LaxmI dEvi, JagannAtha dAsa now<br />pays obeisance to Brahma dEva who is jIvOttama.<br />ShrI Hari directs the worldly phenomenon through Brahma. Brahma means ‘complete’. Brahma possesses maximum knowledge and bliss among the jIvAs thus termed as Brahma. Shri Hari is Parabrahma. Brahma is free from ignorance (about Hari) even during praLaya.<br /><br />JIvAs with such quality are called R^ijus. There are 200 such R^ijus waiting to become Brahma. Shatanada R^iju obtained the title of Brahma after doing sAdhanA for 100 kalpAs, reaching the level of vAyu and then getting the title of Brahma. He has maximum satva guNAs (goodness qualities).<br /><br />Brahma is next only to Sri Hari and LaxmI in tAratamya, and is the head of R^iju. Vayu is next in-line or Brahma-elect. That is, in the next kalpa, VAyu will become Brahma and so on. Brahma and VAyu are put in the same class of jIvas.The sons of Brahma - Garuda, Sesha, and Rudra are in the next class of jIvas in the hierarchy.<br /><br />JagannAtha dAsa pays obeisance to Brahma dEva and urges Him to grant<br />divya jnAna<br /><br /><br /><b>ArumUreraDoMdu sAvira<br />mUreraDu shatashwAsa japagaLa<br />mUruvidha jIvaroLagabjaja kalpa pariyaMta<br />tA rachisi sAtvarige sukha saM<br />sAra mishrarigadhamajanariga<br />pAraduHkhagaLIva gurupavamAna salahemma || 01-04 ||</b><br /><br />ArumUreradoMdu sAvira = ArumUru means 6x3=18 eraDoMdu means plus (2+1)<br />totaling to 21. Thus 21000.<br /><br />mUreraDu shata = mUreraDu means 3x2=6 . Thus 600. Grand total is 21600<br />per day.<br /><br />shwAsa japagaLa = VAyu dEvaru performs 21600 breathing japAs per day<br />meaning – the action of inhalation and exhalation of air<br /><br />mUruvidha jIvaroLage = in three types of jIvAs namely, satvic jIvAs,<br />miShra jIvAs (or rajO jIvAs) and tamO jIvAs<br /><br />abjaja kalpa pariyaMta = abjaj means lotus (ap - in water, ja - born,together this means it is a lotus flower). Brahma is born from the navel of the PadmanAbharUpI paramAtmA. Thus abjaja means Brahma devaru. Kalpa is the life span of Brahma (100 years). Thus 'abjaja kalpa pariyaMta' can be understood thus - till the end of the Brahma kalpa vAyu dEvaru performs 21600 shwAsa japAs per day in three types of jIvAs as stated.<br /><br />tA rachisi = The inhalation of air is linked to the resonance 'haM' and the exhalation is linked to 'sa'. The complete process of inhalation and exhalation is 'haMsa maMtra' devised by VAyu dEvaru and he alone is sanctioned to execute this maMtra<br /><br />sAtvarige sukha = to those who are entitled for mukti or liberation or freedom from material consciousness, such jIvAs are granted bliss in VaikuMThalOka<br /><br />saMsAra mishrarige = to the rAjasic jIvAs (family persons) he grants<br />mixed experience of bliss and sorrow.<br /><br />adhamajanarige = for tAmasic jIvAs (extremely cruel jIvAs)<br /><br />apAraduHkhagaLIva = gives them permanent sorrow<br /><br />gurupavamAna = jIvOttama vAyudEvaru<br /><br />salahu = please bestow divyajnAna<br /><br />emma = to us<br /><br />After praising Lord shrI LaxmInarasiMha, MahalaxmI dEvi, Brahma dEva in the order of tAratamya, JagannAtha dAsa pays obeisance to VAyu dEvaru. Vayu dEva performs 21600 haMsa maMtra in all the three types of jIvAs till the end of kalpa and then VAyu (MukyaprAna) breaks the liMga dEha of jIvas with his mace and sends them to their respective state; that is, nitya sukha for sAtvik souls, mix of happiness and sorrow to rAjasic souls, and eternal sorrow or hell for tAmasic souls.<br /><br />JagannAtha dAsa implores upon vAyu dEva to bestow divya jnAna on us.<br /><br /><br /><b>chaturavadanana rANi atirO<br />hita vimala vijnAni nigama<br />pratatigaLigabhimAni vINApANi brahmANi<br />natisi bEDuve janani lakumI<br />patiya guNagaLa tutipudake<br />sanmatiya pAlisi nelasu nI madvadana sadanadali ||01-05||</b><br /><br />chaturavadanana = He who has four faces i.e. Brahma<br /><br />rANi = nIta patni of Brahma<br /><br />atirOhita = that which does not get destroyed even during praLaya.<br /><br />vimala vijnAni = possessing pure knowledge<br /><br />nigama pratatigaLige = to the group of vEdAs<br /><br />abhimAni = one having affectionate pride<br /><br />vINApANi = holding the vINA in her hand<br /><br />brahmANi = queen of Brahma oh Saraswati dEvi!<br /><br />natisi = I bow to you<br /><br />bEDuve = I pray<br /><br />janani = oh Mother of the world!<br /><br />lakumIpatiya = shrIman narAyaNa<br /><br />guNagaLa = (good) qualities<br /><br />tutipudake = in order to praise<br /><br />sanmatiya = good knowledge i.e. divya jnAna<br /><br />pAlisi = please reward me<br /><br />nelasu = please stay<br /><br />nI = you<br /><br />madvadana sadanadali = in my head<br /><br />Saraswati is the consort of Brahma. Her knowledge remains undestroyed even during praLaya. Her knowledge is flawless, immaculate and especially complete in all respects. She is thus recognized as vEdAbhimAni. Therefore, it is impossible to gain real knowledge of VEdAs without her blessings. She holds the vINA in her hand.<br /><br />JagannAtha dAsa urges Saraswati dEvi to reside in the configuration of our face. He begs for her juxtaposition on his tongue to enable him to praise the limitless good qualities of shrI Hari with devotion.<br /><br /><br /><b>kR^itiramaNa pradyumna naMdane<br />chaturaviMshati tatvapati dE<br />vategaLige guruvenisutiha mArutana nijapatni<br />satata hariyali gurugaLali sa<br />dratiya pAlisi bhAgavata bhA<br />rata purANa rahasya tatvagaLarapu karuNadal ||01-06||</b><br /><br />kR^itiramaNa = kR^iti is another name for laxmI. ramaNa means her<br />husband.<br /><br />pradyumna naMdane = daughter of pradyumna (another name for nArAyaNa)<br /><br />chaturaviMshati = twenty four<br /><br />tatvapati = tatvabhimanis (more later)<br /><br />dEvategaLige = R^idra and other dEvatAs<br /><br />guruvenisutiha = known as chief<br /><br />mArutana = vAyu dEva’s<br /><br />nijapatni = nIta patni - wife<br /><br />satata = always (again 24 by 7)<br /><br />hariyali = in nArAyaNa<br /><br />gurugaLali = in VAyu devaru<br /><br />sadratiya = extremely sAtvic devotion<br /><br />pAlisi = please reward me with blessings<br /><br />bhAgavata = bhAgavata purANa<br /><br />bhArata = mahAbhArata<br /><br />purANa = other purANas<br /><br />rahasya tatvagaLa = secrets of vEdArthA<br /><br />aruhu = enable me to understand<br /><br />karuNadali = please kindly<br /><br />In order to administer the program of world’s creation, stability, destruction and provide salvation to the entitled spirits, Lord nArAyaNa takes forms of aniruddha, pradyumna, saMkarShNa, vAsudEva. To facilitate this function RamAdEvi takes the form of shAMti, kr^iti, jayA and mAyA respectively. BhArati dEvi is the daughter of pradyumna-kR^iti. She is thus called “pradyumna naMdane”.<br /><br />The creation of this Universe consists of 24 tatvAs as below:-<br />sthUla tatvAs<br />jnAnEMdriyas =5<br />karmEMdriyas =5<br />paMchabhUtAs =5<br />paMchatanmAtra =5<br /><br />sUkshma tatvAs<br />avyakta tatva =1<br />ahaMkAra tatva =1<br />buddhi tatva =1<br />manas tatva =1<br /><br />There is one abhimAni dEvatA for each tatva. vAyu dEvaru is the Chief of<br />all these abhimAni dEvatAs. BhAratI dEvi is the consort of vAyu dEvaru.<br />BharatI is the abhimAni dEvi for bhakti.<br /><br />JagannAtha dAsa begs her to bestow steady & unbroken bhakti in ShrI Hari<br />and vAyu (guru). He implores her to grant devotional understanding of<br />the supremacy of the Lord through the secrets of the hidden meaning<br />stated in bhAgavata, mahAbhArata and other purANAs.<br /><br />Shri GopAla dAsaru has said in his song, “BhArati bhakutiyanU, koDuvudu,<br />mArutasati nInu”<br /><br /><b><br />VEdapITha viriMchi bhava sha<br />krAdi suravijnAna dAyaka<br />mOda chinmaya gAtra lOkapavitra sucharitra<br />chEdha bhEda viShAda kuTilAM<br />tAdimadhya vidUra AdA<br />nAdi kAraNa bAdarAyaNa pAhi satrANa ||01-07||</b><br /><br />VEdapITha = one who is seated on the VedAs<br /><br />viriMchi = Brahma dEvaru<br /><br />bhava = R^idra<br /><br />shakrAdi = iMdra and other<br /><br />sura = dEvatAs<br /><br />vijnAnadAyaka = giver of special knowledge<br /><br />mOda = happiness<br /><br />chit = knowledge<br /><br />maya = mixture of (happiness & knowledge)<br /><br />gAtra = body mass containing mixture of happiness & knowledge<br /><br />lOkapavitra = the form which is a Purifier of the Universe (the entitled<br />souls among the tri-jIvAs are purified after liMga dEha bhaMga)<br /><br />sucharitra = possessing auspicious history<br /><br />chhEdha bhEda = dissecting the body with special weapons<br /><br />viShAda =repentance<br /><br />kuTila = hatred, deception etc..<br /><br />aMta = end<br /><br />Adi = beginning<br /><br />madhya = center<br /><br />vidUra = He who is far away from the above faults or demerits (and has<br />no beginning or end)<br /><br />AdAnAdi = one who accepts pUjA from Brahma and other demigods<br /><br />kAraNa = reason to be<br /><br />bAdarAyaNa = VEdavyAsa dEvaru of Badri<br /><br />pAhi = please protect<br /><br />satrANa = by giving me strength to sing your praises<br /><br />Lord nArAyaNa incarnated himself in the form of VEdavyAsa dEvaru and explained the VEdAs and wrote mahAbhArata too and counseled knowledge to the world. VEdavyAsa dEvaru was the knowledge provider to Brahma, R^idra, iMdra and other dEvatAs. He was not naturally born as other humans but He was a body mass containing mixture of boundless happiness & knowledge.<br /><br />Naturally His body was not destructible like other human bodies, nor was He affected by earthly happiness or sorrows, diseases or disabilities like us mortals He thus had extraordinary happiness and bravery. He thus had no beginning, or end to His life.<br /><br />Lord nArAyaNa (VEdavyAsa) cannot be dissected in any way. He has neither hatred nor does he display he deceive anyone, nor does he have any beginning or end. Chanting His holy name purifies us.<br /><br />JagannAtha dAsa prays with focused attention to bAdarAyANa (or VEdavyAsa dEvaru) with devotion and prays to grant superior strength to praise the Lord.<br /><br /><br /><b>kshitiyoLage maNimaMta modalA<br />dati durAtmaru oMdadhika viM<br />shati kubhAShyava rachise naDumaneyeMba brAhmaNana<br />satiya jaTharadoLavatarisi bhA<br />ratiramaNa madhvAbhidhAnadi<br />chaturadasha lOkadali merada pratimagOMdisuve ||01-08||</b><br /><br />kshitiyoLage = on this Earth (in Bharata khaMda)<br /><br />maNimaMta modalAda = demon (of the evil race) by the name maNimaMta<br /><br />atidurAtmaru = satanic persons (enemies of God)<br /><br />oMdadhika viMshati = 20+1 = 21 (Twenty one)<br /><br />kubhAShyava = meanings contrary to what is told in the VEdAs<br /><br />rachise = took the responsibility of destroying those contradictory<br />meanings to VEdAs<br /><br />naDumaneyeMba = person by name ‘madhyagEha’ meaning ‘center house’<br /><br />brAhmaNana = a brahmin<br /><br />satiya = his wife<br /><br />jaTharadoLu = took form in her womb and portrayed that he was born there<br /><br />avatarisi = descended as an incarnation of<br /><br />bhAratiramaNa = VAyu dEvaru (husband of BhArati dEvi)<br /><br />madhvAbhidhAnadi = called as ShrIman MadhvAchArya<br /><br />chaturadasha lOkadali = in 14 lOkAs<br /><br />merada = became world famous<br /><br />apratimage = he who destroyed the 21 contradictory meanings given to<br />VEdAs and established that ViShNu is Supreme<br /><br />vaMdisuve = I bow to you<br /><br />maNimaMta and other and other demons (tAmasic souls) were born on this<br />Earth. In the previous yugas i.e. in tretA yuga and dvAparayuga they<br />were killed by vAyu and bhIma respectively and these demons vowed to be<br />reborn in kaliyuga and propagate teachings contradictory to the meaning<br />stated in VEdAs.<br /><br />They publicized that, “I am God, this World is an illusion, jIvAs and<br />Brahma are equal etc.”<br />Then as per the orders from shrI Hari, vAyu dEvaru descended on this<br />Earth as MadhvAcharya – born to the family of MadhyagEhabhaTTa –<br />vEdavati.<br /><br />“tR^itIyamasya vR^iShabhasya dOhasEdashapramatiM janayaMta yOShaNaH”<br /><br />–BaLitthA sUkta<br />meaning – this dEva srEShTa vAyu took his third incarnation as<br />Madhvamuni to establish complete knowledge as stated in the VEdAs.<br /><br />MadhvAcharya then established our well known Madhva siddhaMta that,<br />“Hari is Supreme, VAyu is supreme among jIvAs, this World is real,<br />paMchabhEda (will explain in next stanza) exists.” and he became<br />illustrious in 14 lOkAs and earned the name as “bhagavad kArya sAdhaka”<br /><br />Jagannatha dAsa pays obeisance to MadhvAchArya.<br /><br /><br /><b>paMchabhEdAtmaka prapaMchake<br />paMcharUpAtmakane daivaka<br />paMchamukha shakrAdigaLu kiMkararu shrIharige<br />paMchaviMshatitatvataratama<br />paMchikegaLanu pELda bhAvivi<br />riMchi yenipAnaMda tIRthara nenevenanudinavu ||01-09||</b><br /><br />paMchabhEda = Five differences as follows<br />JIva – Isha<br />JIva – Jiva<br />JIva – JaDa<br />JaDa – JaDa<br />JaDa –Isha<br /><br />Atmaka = aforesaid appendage<br /><br />prapaMchake = This world associated with the above differences<br /><br />paMcharUpAtmakane = He who has 5 rUPa-s as aniruddha, pradyumna,<br />saMkarShNa, vAsudEva and nArAyaNa<br /><br />daivaka = He who is full of guNa-s is mahAprabhu<br /><br />paMchamukha = R^idra, who has 5 heads<br /><br />shakrAdigaLu = iMdra and others<br /><br />kiMkararu shrIharige = servants of ShrI Hari<br /><br />paMchaviMshati = viMshati=20, paMcha=5, total=25<br /><br />tatvataratama = tArataMya<br /><br />paMchike gaLanu = consisting of paMchabhEda-s<br /><br />pELda =as established by Veda shAstra-s<br /><br />bhAviviriMchi yenipa = in the next kalpa, would become Brahma<br /><br />AnaMdatIRthara = AnaMdatIRtha<br /><br />neneve = I remember<br /><br />anudinavu = everyday<br /><br />There are only three entities in this World. They are Isha, JIvA, JaDa.<br /><br />Isha is only one. Hari is supreme although he may take different forms.<br />He is thus One and the only One. However, five differences exist as<br />stated above.<br /><br />Besides, there are 24 tatvAs as below:-<br /><br />sthUla tatva-s<br />jnAnEMdriya-s =5<br />karmEMdriya-s =5<br />paMchabhUta-s =5<br />paMchatanmAtra =5<br /><br />sUkshma tatva-s<br />avyakta tatva =1<br />ahaMkAra tatva =1<br />buddhi tatva =1<br />manas tatva =1<br /><br />And ShrI Hari Himself is the 25th tatva.<br /><br />paMchamukhi-s like paMchamukhI Brahma, paMchamukhI prAnadEvaru, R^idra<br />are the servants of shrI Hari.<br /><br />JagannAtha dAsa pays obeisance to shrImadAMdatIrtha, who expound the<br />above knowledge to the world.<br /><br /><br /><b>vAmadEva viriMchitanaya u<br />mAmanOhara ugra dhUrjaTi-<br />sAmajAjinavasanabhUShaNa sumanasOttaMsa<br />kAmahara kailAsamaMdira<br />sOma sUryanala vilOchana<br />kAmitaprada karuNisamage sadA sumaMgaLava</b> ||1.10||<br /><br />vAmadEva = mahaR^idra always thinks about ShrI Hari residing on the left<br />side of his body (vAma side), thus called vAmadEva<br /><br />viriMchitanaya = born to Brahma from his eyebrows<br /><br />umAmanOhara = one who keeps PArvati dEvi happy<br /><br />ugra = one who is in charge of destruction activity<br /><br />dhUrjaTi = smoky, mauve color (pale purple color) hair.<br /><br />sAmaja = elephant’s<br /><br />ajina = skin<br /><br />vasanabhUShaNa = decorated as cloth (refer the words<br />“gajacharmAMbarana…..” in the song ‘kaMDe karuNa nidhiya’ written by<br />puraMdara dAsa.<br /><br />sumanasa + uttaMsa = higher than iMdra and other dEvatAs<br /><br />kAmahara = he who reduced Manmatha to ashes by his eyes<br /><br />kailAsamaMdira = KailAsa mountain is his abode<br /><br />sOma = has Moon in his left eyes<br /><br />sUrya = has Sun in his right eyes<br /><br />anala = has Fire in his forehead<br /><br />vilOchana = has a special third eye<br /><br />kAmitaprada = he who grants whatever his devotees ask for<br /><br />karuNisu = please grant me with Kindliness (Sympathy)<br /><br />emage = to us<br /><br />sadA = always<br /><br />sumaMgaLava = knowledge which is conductive to prosperity<br /><br />In this verse Jagannatha dAsa pays obeisance to R^idra dEvaru, who is the manObhimani dEvatA. During the creation of this world he was born from the eyebrows of Brahma.<br /><br />R^idra keeps PArvati dEvi always happy. He obtained the blessing of shrI Hari after performing Prayer and meditation for 10 dina kalpAs under sea water (salt water). He is therefore called ‘ugratapasvi’. R^idra spread his hair across the sky in order to receive Ganga river (which originated from the toe of paramatmA).<br /><br />He is therefore also called ‘vyOmakEsha’ or ‘dhUrjaTi’. He is covered with an elephant skin. He is the adviser to iMdra and other lesser dEvatAs. He reduced Manmatha to ashes by blowing fire from the third eye on his forehead because he tried to disturb his penance.<br /><br />KailAsa Mountain is his abode. He has the Moon in his left eye, the Sun in his right eye and Fire in the third eye on his forehead. Since he is the manObhimAni he can fulfill all our desires.<br /><br />JagannAtha dAsa prays to R^idra to bless us with the knowledge that shrI<br />Hari is supreme and lead us to prosperity.<br /><br /><br /><b>kR^ittivAsane hiMde nI nAl<br />vattu kalpa samIranali shi<br />Shyatva vahisi akhiLAgamArthagaLOdi jaladhiyoLu<br />hattu kalpadi tapavagaidA<br />dityaroLaguttamanenisi<br />purushOttamana pariyaMka padavaidideyO mahadEva ||01-11||</b><br /><br />kR^ittivAsane = one who wears the tigers skin as his clothing<br /><br />hiMde = before coming to the position of R^idra<br /><br />nI nAlvattu kalpa = you did penance for 40 kalpa<br /><br />samIranali = under vAyu dEvaru<br /><br />shiShyatva vahisi = became his disciple<br /><br />akhiLAgamArthagaLOdi = studied all the true inner meanings of VEda-s<br />according to his capability<br /><br />jaladhiyoLu = then did penance under the sea<br /><br />hattu kalpadi = for 10 kalpa-s<br /><br />tapavagaidu = did ugra tapas<br /><br />AdityaroLu = among the dEvatAs<br /><br />Uttamanenisi = One held in high reverence, and thus became capable of<br />coming to the current position of R^idra<br /><br />purushOttamana = of Lord nArAyaNa<br /><br />pariyaMkapadava = became the bed (of nArAyaNA) – meaning became shESha<br />dEvaru<br /><br />aidideyO = you acquired<br /><br />mahadEva = Oh R^idra !<br /><br />In this stanza, JagannAtha dAsa extends the eminence of R^idra. R^idra<br />is dressed with the tiger skin, has elephant skin on his body. Before<br />coming to the position of R^idra he did penance for 40 kalpa under VAyu<br />dEvaru and studied the VEda-s. Then he performed penance under the sea<br />for 10 kalpa and pleased saMkarShNa rUpi paramAtma and became famous as<br />devOttama and obtained the position of shESha.<br /><br />JagannAtha dAsa thus pays obeisance to shESha dEvaru by praising his<br />achievements of his previous avatAra as R^idra<br /><br /><br /><b>pAkashAsana mukhya sakala di<br />voukasarigabhinamipe R^iShigaLi<br />gEkachittadi pitR^igaLige gaMdharva kshitiparige<br />A kamalanAbhAdi yatigaLa<br />nIkakAnamisuvenu biDade ra<br />mAkaLatrana dAsavargake namipenanavarata ||01-12||</b><br /><br />pAkashAsana = iMdra<br /><br />mukhya = predominant<br /><br />sakala divoukasarige = all tatvAbhimAni dEvatAs and other dEvatAs<br /><br />abhinamipe = I bow to them<br /><br />R^iShigaLige = to all R^iShis<br /><br />Ekachittadi = I bow with single mindedness<br /><br />pitR^igaLige = pitR^i dEvatAs<br /><br />gaMdharva = all gaMdharva<br /><br />kshitiparige = all emperors on this Earth<br /><br />A kamalanAbhAdi = all seers starting from PadmanAbha tIrtha under the<br />shrImadacharya<br /><br />yatigaLa = all seers<br /><br />AnIkake = group of<br /><br />Anamisuvenu = my sAShTAMga namakAras to<br /><br />biDade = without forgetting<br /><br />ramAkaLatrana = husband of ramAdEvi i.e. shrI Hari<br /><br />dAsavargake = to all dAsAs (of shrI Hari) starting from puraMdara dAsa<br /><br />namipenu = I bow to them<br /><br />anavarata = always<br /><br />iMdra had killed a demon called ‘PAka’ thus he is called ‘PAkashAsana’.<br />IMdra is next level below R^idra in tAratamya.<br /><br />In this stanza, JagannAtha pays obeisance to iMdra and all other dEvatAs, pitR^i dEvatAs, gaMdharvAs, all earthly emperors, and the long list of seers starting for madhvAcharya, followed by padmanAbha tIrtha, narahari tIrtha. He then pays obeisance to all dAsa-s, starting from puraMdara dAsa, vijaya dAsa, until his own master gOpAla dAsa who uplifted him in life.<br /><br /><br /><b>parimaLavu sumanadoLaganalanu<br />araNiyoLagippaMte dAmO<br />daranu brahmAdigaLa manadali tOritOradale<br />irutiha jagannAtha viTThalana<br />karuNa paDeva mumukshu jIvaru<br />parama bhAgavataranu koMDADuvudu pratidinavu ||01-13||</b><br /><br />parimaLavu = fragrance<br /><br />sumanadoLu = in flower<br /><br />analanu = fire<br /><br />araNiyoLu = in fire wood<br /><br />ippaMte = exists<br /><br />dAmOdaranu = shrI Hari<br /><br />brahmAdigaLa = to Brahma and other dEvatAs<br /><br />manadali = in their mind<br /><br />tOri = explicitly manifested<br /><br />tOradale = inconspicuous of His Supremacy<br /><br />irutiha = is present<br /><br />jagannAtha viTThalana = ViTThala - Master of the World i.e. shrI Hari<br /><br />karuNa paDeva = expecting special sympathy<br /><br />mumukshu jIvaru = salvation expecting jIvAs (those who deserve mukti)<br /><br />paramabhAgavataranu = immaculate devotees<br /><br />koMDADuvudu = praise their guNA<br /><br />pratidinavu = everyday (every moment i.e. 24 x 7)<br /><br />The fragrance of a blooming flower is carried by air (VAyu) and reaches our nose (j~nAEMdriya), we thus experience the aroma. Also, ‘Fire’ hidden in firewood comes alive as soon as it comes in contact with frictional spark / flames of a yaj~nakuMDa. However that fire cannot be seen until such time at all.<br /><br />Similarly, shrI Hari resides in the minds of Brahma and other dEvatAs, seeing their knowledge about Him, manifests Himself in them as per their yOgyata but they cannot view His limitless rUpAs and guNAs.<br /><br />tatvAbhimAni dEvatAs are generally able to perceive the Lord’s as per their j~nAna.<br /><br />YashOdA dEvi believed that KR^iShNa was just like any other child and when she caught Him stealing butter she chased him and tied Him to a wooden grinding mortar as punishment. He then displayed His greatness and was thus known as dAmOdara. In order to obtain the His special sympathy, the salvation hopeful jIvas must praise the gunAs of immaculate devotees of shrI Hari every moment.<br /><br /><br /><span style="font-weight: bold;">Thus ends the 1st chapter of Sri HarikathAmruta Saara titled "Mangalacharana Sandhi"</span><br /><br /><br />To be continued ...Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com1tag:blogger.com,1999:blog-4277510396610639127.post-13516648495427023162009-11-29T14:01:00.002+05:302009-11-29T14:24:16.760+05:30Sri Manyu Sukta<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiB9kK7jpuZ6pIzJ4Jn1uPa0qcqgkbD5qDTt5fzIroWtzlmkyI2As2VNF6Auuq3yLBlgM2qWOHHiVdaoEQW_PWjzRxaNdqTKxZbAMweI-NnGCpTGwrshbfk3_QiDMS9fYbQnl_FmN4ZploJ/s1600/narasimha2.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 285px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiB9kK7jpuZ6pIzJ4Jn1uPa0qcqgkbD5qDTt5fzIroWtzlmkyI2As2VNF6Auuq3yLBlgM2qWOHHiVdaoEQW_PWjzRxaNdqTKxZbAMweI-NnGCpTGwrshbfk3_QiDMS9fYbQnl_FmN4ZploJ/s320/narasimha2.jpg" alt="" id="BLOGGER_PHOTO_ID_5409446042953051762" border="0" /></a><span style="font-weight: bold;font-size:130%;" >shree manyu sUkta</span><br /><br /><br /><span style="font-weight: bold;">Source: </span><br />“paMchasUktagaLu” – Sri Bannanje Govindacharya; Publisher: Ishavasya Pratishthana, Udupi. First Edition: 1999.<br /><br /><br /><span style="font-weight: bold;">Courtesy:</span><br />Sri Dilip Ratnakar<br /><br />Note: I will not be doing a 100% word to word translation of the book. Please refer to the original book for details. Kindly correct me wherever I am wrong.<br /><br /><br /><h3 class="smller">Introduction</h3> <div class="para"> ||shrI gurubhyO namaH||<br /><br />||hanuma-bhIma-madhvAMtargata rAma-kRuShNa-narahari-vEdavyAsAtmaka shrI-lakSmhI-hayagrIvAya namaH||<br /><br /><br />manyu sUkta appears in two places in vedic literature:<br />RugvEda (maMDala: 10, sUkta: 83-4) and atharvavEda (kAMDa: 4 and sUkta: 31-2). Apart from a few differences in the text, more or less the two are same.<br /><br />The 83rd sUkta [yastE manyO...] in the RugvEda is the 32nd sUkta in atharvavEda; the 84th sUkta [tvayA manyO] is the 31st sUkta there.<br /><br />The name of one sUkta is ‘sEnAsaMyOjanasUkta’ [yastE manyO...] and the name of the other sUkta is ‘sEnAnirIkShaNasUkta’ [tvayA manyO...]<br /><br /><br /><span style="font-weight: bold;">manyusUkta in RugvEda</span><br />RuShi: tApasa manyu<br />dEvata: manyu<br />ChaMdas: first three maMtra-s of the sUkta “tvayA manyO” is triShTup; next four maMtra-s are in jagatI<br /><br /><span style="font-weight: bold;">manyusUkta in atharvavEda</span><br />RuShi: brahmAskaMda<br />dEvata: manyu<br />ChaMdas: 1st and 3rd maMtra-s are in triShTup; 2nd and 4th in bhurik-triShTup; last 3 maMtra-s are in jagatI.<br /><br />The version that is in practice today everywhere is the one from RugvEda and hence will be followed here too.<br /><br />It is a practice to know the RuShi (the maMtra-draShTara), ChaMdas (prosody) and the dEvata (presiding deity) of any vedic mantra before recitation.<br /><br />The ‘sarvAnukramaNi’ speaks about these sUkta-s from the RugvEda like this:<br /><br />‘astE manyO manyOstApasO mAnyavaM tu jagatyAdi| tvayA manyO chaturjagatyaMtaM|’<br /><br />The meaning of the above: The sUkta that begins with ‘yastE manyO’ and the sUkta following it has ‘manyu tApasa’ as the RuShi and ‘manyu’ as the presiding deity. The prosody of the 1st mantra of the 1st sUkta is jagatI. The remaing 6 mantras are in triShTup; The second sUkta starting with ‘tvayA manyO’ has the last four mantras in jagatI; the 1st three are in triShTup.<br /><br />The RuShi of the both these sUkta-s is manyu; the dEvata too is manyu!<br /><br /><br /><h3 class="smller">Presiding deity</h3> <div class="para"> Who is this manyu dEvata? Some say, manyu means anger (krOdha) and hence the presiding deity of anger is the dEvata of the sUkta-s.<br /><br />But who is this krOdhAbhimAni?<br />People say it is rudra: rudrashcha krOdhasaMbhavaH<br /><br />However those who have understood the scriptures know that the indweller (aMtarayAmi) of rudra, Lord Narasimha is manyu.<br /><br />Isn’t narasimha anger incarnate? Even brahma-rudra and others felt scared to pacify the rage of narasimha. It was only when He saw the kid prahlAda, He regained composure.<br />manyu not only means anger, it also means knowledge. ‘mana j~jAnE’. Even the anger of narasimha is the form of knowledge. Hence He is the real manyu. </div><br /></div><br /><h3 class="smller">mantra RuShi</h3> <div class="para"> Who is this RuShi, tApasa manyu?<br />He could be some ancient sage.<br />It was only AchArya madhva who made this amaxinh revelation in his mahAbhArata-tAtparya nirNaya:<br /><br />Smaran nRusimhaM bhavaMtamIshvaraM|<br />Sa manyusUktaM cha dadarsha bhaktyA| (27 – 140)<br /><br />‘yastE manyO’ ityatO narasimhaM<br />sOmaM tasmai chA&rpayachChONitAkhyaM|| (141)<br /><br />[bhImasEna ‘saw’ the manyusUkta ‘yastE manyO’; while contemplating on the omnipotent Lord narasimha, while ripping the chest of duHshAsana. Hence this is a narasimha sUkta. In this sacrifice of battle, he offered to the Lord the sOma juice called the blood drained from the chest of duHshAsana].<br /><br />One single mantra can be perceived by several RuShi-s. Therefore all the three, bramAskaMda, tApasamanyu and bhImasEna are the RuShi-s.<br /><br />tApasamanyu could be none other than bhImasEna. He was an ascetic (tApasa) who lived in the forest. He was also ‘manyu’ who stood in battle against the kaurava-s. He is also the form of knowledge praised as ‘darshata’ in the vEda-s.<br /><br />‘tapas’ means the Lord who is j~jAnasvarUpa. Being His aMtaraMga bhakta and also His son in His original form, bhImasEna is tApasa. Since he is going to reach the position of brahma in the future, he is alos brahmAskaMda: ‘skaMdir gatau’.<br /><br />The surprising fact is that the entire sUkta is very similar to the incidents of the mahAbhArata! The story of bhIma’s fight becomes more significant and meaningful to us than the story of battle of some unknown manyu or some brAmhaskaMda.<br />Hence let us analyse the sUkta in this perspective.<br /><br /><br /><h3 class="smller">ChaMdas</h3> <div class="para"> Having known that the mantra RuShi is bhImasEna and presiding deity is Lord narasimha, let us look into the ChaMdas of the mantras.<br /><br />(I am giving just a brief information about the prosody compared to what is in the book)<br /><br />The 1st mantra of the 1st sUkta is in “jagatI”<br />jagatI has 4 lines of 12 alphabets in each summing up to 48 letters.<br /><br />The rest of the 6 mantras are in triShTup.<br />triShTup has 4 lines of 11 letters each, having a total of 44 letters.<br /><br />In the second sUkta, the 1st 3 mantras are in triShTup and last 4 in jagatI.<br /><br />The presiding deity of triShTup is shachi and that of jagatI is all dEvata strI-s.<br /><br />triShTup is a ChaMdas comprising of 11 alphabets in each line and related to the 11 rudra-s (EkAdasha rudra-s)<br />jagatI is a ChaMdas comprising of 12 alphabets in each line and related to the 12 Aditya-s (dvAdasha Aditya-s) and predominantly viShNu.<br /><br /><b><br /></b><h3 class="smller">sUkta 1 mantra 1</h3> <div class="para"> The author Shri Bannanje Govindacharya has referred to the commentaries of shri Dhirendra Tirtha and shri Atmakur Padmanabhacharya on manyusUkta.<br /><br />sUkta 1 mantra 1<br /><br />yaste manyo&avidhad vajra sāyaka saha ojaḥ puṣyati viśvamānuṣak |<br />sāhyāma dāsamāryaṃ tvayā yujā sahaskṛtenasahasā sahasvatā ||1||<br /><br />yaH | tE| manyO iti | avidhat | vajra| sāyaka|<br />saha| ojaḥ| puṣyati |viśvaM | ānuṣak||<br />sāhyāma | dāsam | āryaṃ| tvayā | yujā|<br />sahaH + kṛtena | sahasā | sahasvatā||<br /><br />yaH = who; tE = you; manyO = Oh the angered God!; avidhat = who worships you (he); vajra = dreadful like lightening; sāyaka = one who attacks like an arrow; saha = insurmountable prowess; Ojaḥ = the strength to defeat; puṣyati = fills oneself; viśvaM = entire/complete; ānuṣak = gather/collect ; sāhyāma = we will win; dāsam = the enemy of the world; āryaṃ = the righteous people; tvayā = by you; yujā = the companion;<br />sahaH + kṛtena = that came out of strength, filled us with power; sahasā = who is the form of strength; sahasvatā = He who is strong, who forgives mistakes.<br /><br />Summary:<br /><br />[Having ripped apart the chest of duHshAsana, bhIma prays to Lord narasimha who made him do the act]<br /><br />Oh! The embodiment of knowledge! Oh narasihma who got infuriated over sinners! Oh the one who pounces on enemies like a lightening! Oh the sharp arrow who pierces and kills enemies! He who worships You in accordance with scriptural injunctions, gathers and fills oneself, complete insurmountable strength and the strength to defeat all. You, who is the form of strength, forgiving mistakes, filling us with undefeatable strength, staying with us, we would win those on the side of dhuryOdhana, the enemy of the world and those elders like bhIShma, drONa and others who stood with him.<br /><br /><br /><h3 class="smller">sUkta 1 mantra 2</h3> <div class="para"> sUkta 1 mantra 2<br /><br />manyurindro manyurevāsa devo manyurhotā varuṇojātavedāḥ |<br />manyuṃ viśa īḷate mānuṣīryāḥ pāhi nomanyo tapasā sajoṣāḥ ||2||<br /><br />manyuH | iMdraH | manyuH | Eva | asa | dEvaH|<br />manyuH| hOtA | varuNaH | jAta + vEdAH||<br />manyuM | vishaH | ILatE| mAnuShiH| yAH||<br />pAhi| naH| manyO iti| tapasA| sa + jOShAH||<br /><br />manyuH = angered Narasimha; iMdraH = the supreme Lord (omnipotent), the Lord in pradyumna rUpa, dwelling inside iMdra He who gave victory to all gods, dwelling inside arjuna who was the amsha of iMDra and gave him victory; manyuH Eva = the infuriated Narasimha; asa = he is; dEvaH = the Lord of lords vAsudEva, the one who came as the charioteer of arjuna vAsudEva kRuShNa; manyuH = the enraged Narasimha; hOtA= saMkarShaNa who sacrifices all living beings in the fire of praLaya, He who inside dharmarAja sacrificing all sinners in the fire of hell; varuNaH= staying inside varuNa He who created night, aniruddha who filled inside the universe for sustenance; jAta + vEdAH =He who revealed the Vedas, the one who is the light in fire giving knowledge of all objects, nArAyaNa who has complete knowledge of everything created; manyuM = the infuriated naraishma; vishaH = people; ILatE = praise; mAnuShiH = those who contemplate (mananashIlAH); yAH = those ; pAhi = protect; manyO = Oh angry narasimha; tapasA = for the penance I performed sa + jOShAH = having the same love towards all of us.<br /><br />The infuriated narasimha being iMdra (sarvEshavara) and being inside iMdra brought victory to the gods; dwelling inside arjuna who was the amsha of iMdra brought victory to the pAMDava-s. Being inside me who is the incarnation of prANa of the name iMdra (iMdra nAmaka prANa) got me victory; He is only pradyumna of the name ‘iMdra’.<br />The same narasimha has come as the son of vasudEva, as vAsudEva kruShNa; He is only vAsudEva the giver of liberation.<br />During praLaya He is the destroying force saMkarShaNa who sacrifices beings in the fire of annihilation of this creation. Being inside yudhiShThira, the amsha of yamadharma who sacrifices sinners in the fire of hell He was the one who directed the pAMDava-s.<br />Dwelling inside shaMtanu who was the incarnation of varuNa, He brought this kuru dynasty to birth. Being inside bhIShma, drONa and others who executed the task of commander-in-chief owing to the obligation towards dhuryOdhana, being inside karNa who played commander due to his friendship with dhuryOdhana and dwelling within shalya who took the role of leader of the army due to his hospitality, it was actually He who led the kaurava army. It is narasimha who pervades everywhere in the world for protection as aniruddha.<br />Dwelling within the amsha of agni, dRuShTadyumna it was He who led our army. He is the one who is called jAtavEda being inside fire.<br />He is narAyaNa who knows all creation. Disclosing all Vedas He is the one who is vEdavyAsa known as jAtavEda and who became our grandfather. Those people who are contemplative sing the glory of such a narasimha. Oh the enraged narasimha! Pleased by my penance , by my worship, love all the five of us in the same way and protect us.<br /><br /><br /><h3 class="smller">sUkta 1 mantra 3</h3> <div class="para"> abhīhi manyo tavasastavīyān tapasā yujā vi jahi śatrūn |<br />amitrahā vṛtrahā dasyuhā ca viśvā vasūnyā bharātvaṃ naḥ||3||<br /><br />abhi | ihi | manyO iti| tapasaH| tavIyAn|<br />tapasA | yujA| vi| jahi| shatrUn||<br />amitra+ hA| vRutra + hA| dasyu + hA| cha|<br />vishvA | vasUni| A| bhara| tvaM | naH||<br /><br />abhi + ihi = come here; manyO = infuriated narasimha; tapasaH = than the strong; tavIyAn = who is strong; tapasA = with the strength of heat (fire/saMtApashakti); yujA = being together; vi jahi = kick out; shatrUn = enemies; amitra+ hA = He who kills those who stand against us; vRutra + hA = He who kills the army which has encircled us; dasyu + hA cha = He who kills dhuryOdhana and others also who are the thorns of the world;<br />vishvA = all; vasUni = of wealths; A bhara = get and give; tvaM= you; naH = for us.<br /><br />Oh enraged narasimha! You who is the strongest among all strong men, come here. From the power of brilliance enjoined with you kick all the enemies out. You are the one who kills karNa and others who come in front; You are the one who kills the army that has surrounded us; You are the one who also kills dhuryOdhana and others who are the thorns to the world. Killing them, You get us all wealth.<br /><br /><br /><h3 class="smller">sUkta 1 mantra 4</h3> <div class="para"> tvaṃ hi manyo abhibhūtyojāḥ svayambhūrbhāmoabhimātiṣāhaḥ |<br />viśvacarṣaṇiḥ sahuriḥ sahāvānasmāsvojaḥ pṛtanāsu dhehi ||4||<br /><br />tvaM | hi | manyO iti | abhibhUti + OjAH|<br />svayaM + bhU | bhAMaH| abhimAti + sahaH||<br />vishva + charShaNiH | sahuriH | sahAvAn|<br />asmAsu | OjaH | pRutanAsu | dhEhi||<br /><br />tvaM hi = aren’t You; manyO = the infuriated narasimha; abhibhUti + OjAH = the one with the brilliance of defeating enemies;<br />svayaM + bhU = He who came by manifesting Himself; bhAMaH= one who is angered; abhimAti + sahaH = He who broke the pride of enemies;<br />vishva + charShaNiH = one who is capable of seeing everything; sahuriH = He who is never subdued by anyone ; sahAvAn = one who pardons mistakes of those who come to Him in faith;<br />asmAsu = in us; OjaH = the prowess to vanquish enemies; pRutanAsu = in the armies; dhEhi = give.<br /><br />Oh narasimha, aren’t You the one who vanquishes enemies? Aren’t You the one who manifests yourself on your own? Aren’t You the one who got enraged over your enemies? Aren’t You the one who broke the pride of those who resorted to inflicting pain? Aren’t You the one who can see everything through your own eyes? Aren’t You the lone hero of the entire world who never bends to anyone? Aren’t You the one who protect us pardoning our mistakes? Give us and our armies the strength to defeat our enemies.<br /><br /><br /><h3 class="smller">sUkta 1 mantra 5</h3> <div class="para"> abhāghaḥ sannapa pareto asmi tava kratvā taviṣasyapracetaḥ |<br />taṃ tvā manyo akraturjihīḷāhaṃ svā tanūrbaladeyāya mehi ||5||<br /><br />abhAgaH | san |apa | parA+itaH |asmi |<br />tava| kratvA | taviShasya| prachEta iti pra + chEtah||<br />taM | tvA| manyO iti| akratuH| jihILa|<br />ahaM| svA| tanUH| bala+dEyAya | mA | A| ihi||<br /><br />abhAgaH san = not taking any share; apa parA+itaH asmi = having lost the kingdom I got to move away; tava= your; kratvA = from Your cause, from the desire which is full of knowledge; taviShasya = that which is the superior reality; pra + chEtah = Oh the treasure of knowledge; taM = that kind of; tvA = you ; manyO = Oh angered narasimha; jihILa = moved away rejecting; ahaM = I ; bala+dEyAya = for giving strength mA = for me ; A ihi = come and join.<br /><br />Oh the all-knowing narasimha! Rejecting the share of kingdom entitled to us, I roamed in the forest according to your wish; I moved away without participating in you task of cleaning the world. I also gave you up, gave up your duty and stood inactive. I am your exact mould; your predominant image; a major organ in the task of cleansing the world. Come here, come to me to give me strength.<br /><br /><br /><h3 class="smller">sUkta 1 mantra 6</h3> <div class="para"> ayaṃ te asmyupa mehyarvāṃ pratīcīnaḥ sahure viśvadhāyaḥ |<br />manyo vajrinnabhi māmā vavṛtsva hanāva dasyūnrutabodhyāpeḥ ||6||<br /><br /><br />ayaM | tE| asmi| upa| mA| A| ihi| arvA~j|<br />pratIchInaH | sahurE| vishva + dhAyaH||<br />manyO iti| vajrin| abhi| mAM| A| vavRutsva|<br />hanAva| dasyUn| uta| bOdhi| ApEH||<br /><br />ayaM = this me; tE = is yours; asmi = I am; upa mA A ihi = come to me; arvA~j = being in front;<br />pratIchInaH = facing the enemies; sahurE = one who doesn’t bend down to enemies; vishva + dhAyaH = He who is carrying the universe;<br />manyO = enraged narasimha; vajrin = one who has held lightening; abhi mAM = around me; A vavRutsva = be my protection;<br />hanAva = let us kill; dasyUn = the thorns of the society; uta= and; bOdhi = advice; ApEH = kinsmen.<br /><br />Oh! the one who eliminated enemies, Oh! the one who is carrying the world, Oh! infuriated narasimha, Oh! the one who has come holding lightening, Oh! the one who indwelled in iMdra and bestowed victory to the gods, the one resided in arjuna, the incarnation of iMdra and gave us victory, here I am yours. Be in front of me, behind me, next to me and all around me as my protecting shield. Let us terminate the thorns of the society. Impart wisdom and show the right path to my kinsmen who haven’t engaged themselves completely in eliminating the evil.<br /><br /><br /><h3 class="smller">sUkta 1 mantra 7</h3> <div class="para"> abhi prehi dakṣiṇato bhavā me.adhā vṛtrāṇi jaṅghanāvabhūri |<br />juhomi te dharuṇaṃ madhvo aghramubhā upāṃśuprathamā pibāva ||7||<br /><br />abhi| pra | ihi| dakShiNataH| bhava| mE|<br />adha| vRutrANi| jaMghanAva| bhUri||<br />juhOmi| tE| dharuNaM| madhvaH| agraM|<br />ubhau| upa+aMshu| prathamA| pibAva||<br /><br />abhi pra ihi = come towards us; dakShiNataH = on the right side; bhava = stay; mE = mine;<br />adha = later; vRutrANi = enemies around; jaMghanAva = let us kill; bhUri = in abundance;<br />juhOm = will sacrifice [will preach]; tE = your; dharuNaM = held in the hand [the foundation of the world]; madhvaH = of the sOma juice [as madhva] ; agraM = the essence part of it [the supreme form]; ubhau = the two of us; upa+aMshu = in privacy; prathamA = being the first ones; pibAva = let us drink.<br /><br />Come here. Come and stand to my right side. Then let us finish all the enemies in groups who have surrounded us. Holding in my palms, I am offering you the sweet juice of blood drained from the chest of duHShAsana; Let us relish it in privacy, just the two of us, being the first ones. [As madhva I am going to expound the greatness of your form which is the very foundation of the world; I am going to show the important meaning of the Vedas which talk about your greatness. Let both of us relish the sweetness of this meaning of the Vedas as the first ones].<br /><br /><br /><h3 class="smller">sUkta 2 mantra 1</h3> <div class="para"> tvayā manyo sarathamārujanto harṣamāṇāso dhṛṣitāmarutvaḥ |<br />tighmeṣava āyudhā saṃśiśānā abhi pra yantunaro aghnirūpāḥ ||1||<br /><br />tvayA| manyO iti | sa + rathaM | A + rujaMtaH| harShamANAsaH| dhRuShitAH | marutvaH||<br />tigma + iShavaH | AyudhA| saM + shishAnAH|<br />abhi | pra| yaMtu| naraH| agni | rUpAH||<br /><br /><br />tvayA = from you; manyO = Oh narasimha! sa + rathaM = ascending the same chariot; A + rujaMtaH = move ahead; harShamANAsaH = being happy; dhRuShitAH = bloated with pride; marutvaH = Oh the master of gods;<br />tigma + iShavaH = holding sharp arrows; AyudhA = weapons; saM + shishAnAH = honing ; abhi pra yaMtu = let them surge forward; naraH = the leaders of the battalions; agni rUpAH = burning enemies like fire.<br /><br />Oh the master of deities, Oh narasimha, I come along with you moving ahead on the chariot, let the leaders of our armies rush forward burning enemies like fire, jumping in joy; bloating with pride; throwing sharp arrows; sharpening weapons.<br /><br /><br /><h3 class="smller">sUkta 2 mantra 2</h3> <div class="para"> aghniriva manyo tviṣitaḥ sahasva senānīrnaḥ sahure hūtaedhi |<br />hatvāya śatrūn vi bhajasva veda ojo mimāno vi mṛdhonudasva ||2||<br /><br />agniH + iva | manyO iti | tviShitaH | sahasva |<br />sEnA + nIH | naH | sahurE | hUtaH | Edhi||<br />hatvAya| shatrUn| vi| bhajasva| vEdaH|<br />OjaH | mimAnaH | vi | mRudhaH | nudasva||<br /><br />agniH + iva = like fire; manyO = oh narasimha; tviShitaH = shining; sahasva = defeat;<br />sEnA + nIH = the leader of the army; naH =our; sahurE = one with undefeatable valour; hUtaH = receiving our call; Edhi = become;<br />hatvAya = having killed; shatrUn = the enemies; vi bhajasva = distribute; vEdaH = wealth;<br />OjaH = the strength to win; mimAnaH = givng; mRudhaH = enemies; vi nudasva = cause injury.<br /><br />Oh narasimha, destroy enemies by spitting flames like fire. Oh the one with insurmountable valour, come heeding to our call; Come as the leader of our army. Distribute to us our wealth, killing our enemies. Injure those who come to fight, by filling us with the strength to win them.<br /><br /><br /><h3 class="smller">sUkta 2 mantra 3</h3> <div class="para"> sahasva manyo abhimātimasme rujan mṛṇan pramṛṇan prehiśatrūn |<br />ughraṃ te pājo nanvā rurudhre vaśī vaśaṃnayasa ekaja tvam || 3||<br /><br />sahasva | manyO iti | abhi + mAtiM | asmE iti|<br />rujan | mRuNan | pra + mRuNan| pra | ihi| shatRUn||<br />ugraM | tE | pAjaH | nanu| A | rurudhrE|<br />vashI| vashaM| nayasE | Eka + ja| tvaM||<br /><br />sahasva = defeat; manyO = oh narasimha; abhi + mAtiM = he who caused menace from all directions; asmE = for me;<br />rujan = causing injury; mRuNan = squeezing; pra + mRuNan = crushing their very life; pra ihi = face; shatRUn = the enemies;<br />ugraM = fierce; tE = your; pAjaH = strength; A rurudhrE nanu = aren’t they surrounding? ;<br />vashI = he who has kept everything under his control; vashaM nayasE = getting under one’s possession; Eka + ja= helpless hero ; tvaM = you.<br /><br />Oh narasimha, finish off that duHshAsana who is causing menace to me throughout my life. Come towards the enemies causing them injury; breaking their pride; breaking their bones. Haven’t they tried to go against your supreme anger? The unparalleled hero who can fight without any help, who has got everything under your control is capable of getting them under your charge.<br /><br /><br /><h3 class="smller">sUkta 2 mantra 4</h3> <div class="para"> eko bahūnāmasi manyavīḷito viśaṃ-viśaṃ yudhaye saṃśiśādhi |<br />akṛttaruk tvayā yujā vayaṃ dyumantaṃ ghoṣaṃvijayāya kṛṇmahe ||4||<br /><br />EkaH | bahUnAM | asi | manyO iti| ILitaH|<br />vishaM + vishaM | yudhayE | saM | shishAdhi||<br />akRutta + ruk | tvayA | yujA | vayaM|<br />dyu+ maMtaM | ghOShaM | vi + jayAya| kRuNmahE||<br /><br />EkaH = alone, bahUnAM = for many people, asi = you can become, manyO= Oh narasimha, ILitaH = being praised, vishaM + vishaM = every single warrior, yudhayE = for the battle, saM + shishAdhi = make them sharp.<br />akRutta + ruk = Oh indestructible light, tvayA = from you, yujA = being together, vayaM = we,<br />dyu+ maMtaM = glowing from bliss, ghOShaM = roar of a lion, vi + jayAya = for special victory, kRuNmahE = we will do.<br /><br />Oh narasimha, You alone, who is praised by everyone, can face the filled army of the enemies. Similarly, make every single soldier ready to fight. Oh the indestructible radiance, when you are with us, as a sign of this special victory [having torn the chest of duHshAsana open], we roar like a lion having the tone of victory.<br /><br /><br /><h3 class="smller">sUkta 2 mantra 5</h3> <div class="para"> vijeṣakṛdindra ivānavabravo.asmākaṃ manyo adhipā bhaveha |<br />priyaṃ te nāma sahure ghṛṇīmasi vidmā tamutsaṃ yataābabhūtha ||5||<br /><br />vijESha + kRut | iMdraH + iva | anava | bravaH |<br />asmAkaM | manyO iti| adhi + pAH | bhava | iha||<br />priyaM | tE | nAma| sahurE | gRuNImasi|<br />vidma| taM | utsaM | yataH | A + babhUtha||<br /><br />vijESha + kRut = the one who gives victory, iMdraH + iva = like dEvEMdra, like arjuna, anava + bravaH = he who does not utter inferior words, asmAkaM = for us, manyO = narasimha, adhi + pAH = one who protects, bhava =become, iha = in this battle, priyaM = that which is lovable, tE = for you, nAma = name, sahurE = Oh undefeatable hero, gRuNImasi = we praise, vidma= we know, taM= such, utsaM = enthusiasm, yataH = from the chanting which name, A + babhUtha = you manifest.<br /><br />Oh narasimha, you who do not speak inferior words, giving us victory like how dEvEMdra gives to the deities, residing inside me like how you are in arjuna who is the amsha of iMdra, in this battle, become our leader and protect us. Oh the insurmountable hero, we chant and praise your most desired name. You get pleased by that and manifest yourself. We know your enthusiasm for protecting devotees.<br /><br /><br /><h3 class="smller">sUkta 2 mantra 6</h3> <div class="para"> sUkta 2 mantra 6<br /><br />ābhūtyā sahajā vajra sāyaka saho bibharṣyabhibhūtauttaram |<br />kratvā no manyo saha medyedhi mahādhanasya puruhūtasaṃsṛji ||6||<br /><br />A + bhUtyA | saha + jAH | vajra | sAyaka |<br />saHa | bibharShi | abhi + bhUtE | ut + taraM||<br />kratvA | naH | manyO iti | saha | mEdI | Edhi|<br />mahA + dhanasya | puru | hUta | sam + sRuji||<br /><br />A + bhUtyA = from the strength of defeating enemies, saha + jAH = manifested with it, vajra = Oh the one who attacks like lightening, Oh the one devoid of defects, sAyaka = Oh the slayer,<br />saHa = the insurmountable hero, bibharShi = you are holding, abhi + bhUtE = he who defeats enemies, ut + taraM = the superior one, kratvA = from the act of combating, naH = regarding us, manyO = Oh narasimha, saha = together, mEdI = he who has friendship, Edhi = you become, mahA + dhanasya = of the war, puru + hUta = one who is eulogised with several names, sam + sRuji = in the friction.<br /><br />Oh! the one who assails like a lightening, Oh! the one without any defects, Oh! the one who attacks like an arrow, you are the one who came along with the natural prowess of destroying enemies. Oh! the one who subdues enemies, you are the one who came with the supreme might that doesn’t succumb to others. Oh the one talked by the Vedas, Oh narasimha, in this friction of war, along with the zest to fight show us friendship kindly.<br /><br /><br /><h3 class="smller">sUkta 2 mantra 7</h3> <div class="para"> saṃsṛṣṭaṃ dhanamubhayaṃ samākṛtamasmabhyaṃ dattāṃvaruṇaśca manyuḥ |<br />bhiyaṃ dadhānā hṛdayeṣu śatravaḥparājitāso apa ni layantām ||7||<br /><br />saM + sRuShTaM | dhanaM | ubhayaM | sam + AkRutaM|<br />asmabhyaM | dattAM | varuNaH | cha | manyuH||<br />bhiyaM | dadhAnAH | hRudayEShu | shatravaH|<br />parA | jitAsaH | apa | ni | layaMtAM||<br /><br /><br />saM + sRuShTaM = gathered, dhanaM = wealth, ubhayaM = both, sam + AkRutaM = brought after winning,<br />asmabhyaM = for us, dattAM = give us, varuNaH = aniruddha, cha = and, manyuH = narasimha,<br />bhiyaM = fear, dadhAnAH = carrying, hRudayEShu = inside the heart, shatravaH = enemies,<br />parA + jitAsaH = having been defeated, apa ni layaMtAM = let them drown in misery.<br /><br /><br />Gathering both kinds of wealth, let aniruddha -the sustainer and narasimha – the destroyer, give us after winning. Let our enemies get filled with fear, get defeated completely and fade away into dark misery.<br /><br /><br />Here ends the explanation to manyusUkta.<br /><br />Kindly let me know any mistakes you find out in this translation.<br /><br /><span style="font-weight: bold; color: rgb(255, 102, 102);">||bhAratIramaNa-mukhyaprANAMtargata shrI lakshmInarasimhArpaNamastu|| </span></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com17tag:blogger.com,1999:blog-4277510396610639127.post-71912069079536180492009-11-01T16:46:00.006+05:302010-01-02T17:27:05.240+05:30Sri Mahabharata tatparya nirnaya - Chapter 2<span style="font-size:180%;"><span style="font-weight: bold;">ಮಹಾಭಾರತತಾತ್ಪರ್ಯನಿರ್ಣಯಃ - ಎರಡನೆಯ ಅಧ್ಯಾಯ</span></span><br /><br /><span style="font-weight: bold;">Author: </span><br />Sriman Madhwacharya<br /><br /><span style="font-weight: bold;">Translator: </span><br />Dr. Vyasanakere Prabhanjanacharya, Sri VyasaMadhwa Samshodhana PratishThAna, Bengaluru<br /><br /><span style="font-weight: bold;">Courtesy:</span><br />Sri Govind Kulkarni and Sri Harish D Rao of Madhwa Yuva Parishat (MYP) Yahoo group<br /><br /><br /><span style="font-weight: bold;">ಶ್ರೀಮದಾನಂದತೀರ್ಥಭಗವತ್ಪಾದ ಪ್ರಣೀತ </span><br /><span style="font-weight: bold;">ಮಹಾಭಾರತತಾತ್ಪರ್ಯನಿರ್ಣಯಃ</span><br /><br />||ಶ್ರೀಮದ್ಧನುಮದ್ಭೀಮಮಧ್ವಾಂರ್ಗತರಾಮಕೃಷ್ಣವೇದವ್ಯಾಸಾತ್ಮಕಶ್ರೀಲಕ್ಷ್ಮೀಹಯಗ್ರೀವಾಯ ನಮಃ||<br /><br /><span style="font-weight: bold;">ಅಧ್ಯಾಯ ೨</span> - <span style="font-weight: bold;">ಭಾರತವಾಕ್ಯೋದ್ಧಾರಃ</span><br /><br /><br />ಶ್ಲೋಕ ೧ - ಮಂಗಳಾಚರಣೆ<br /><br />ಜಯತಿ ಹರಿರಚಿಂತ್ಯಃ ಸರ್ವದೇವೈಕವಂದ್ಯಃ ಪರಮಗುರುರಭೀಷ್ಟ ಅವಾಪ್ತಿದಃ ಸಜ್ಜನಾನಾಮ್ |<br />ನಿಖಿಲಗುಣಗಣಾರ್ಣೋ ನಿತ್ಯನಿರ್ಮುಕ್ತದೋಷಃ ಸರಸಿಜನಯನೋಽಸೌ ಶ್ರೀಪತಿರ್ಮಾನದೋ ನಃ ||೧||<br /><br />ಅನುವಾದ<br />ಚಿಂತನೆಗೆ ಎಟುಕದವನೂ, ಸಕಲ ದೇವತೆಗಳಿಂದಲೂ ಸರ್ವೋತ್ತಮತ್ವೇನ ವಂದ್ಯನೂ, ಬ್ರಹ್ಮದೇವರು ಮೊದಲಾದ ಉತ್ತಮದೇವತೆಗಳಿಗೆ ಗುರುವೂ, ಸಜ್ಜನರ ಅಭೀಷ್ಟವನ್ನು ಈಡೇರಿಸುವವನೂ, ಗುಣಗಣಗಳ ಸಾಗರನೂ, ಸದಾ ಸಕಲದೋಷದೂರನೂ, ಪುಂಡರೀಕಾಕ್ಷನೂ, ಲಕ್ಷ್ಮೀಪತಿಯೂ, ನಮ್ಮೆಲ್ಲರಿಗೂ ಜ್ಞಾನಪ್ರದನೂ ಆದ ಶ್ರೀಹರಿಯು ಸರ್ವೋತ್ಕೃಷ್ಟನಾಗಿರುವನು.<br /><br /><br />ಶ್ಲೋಕ ೨ - ಅಧ್ಯಾಯದ ವಿಷಯ<br /><br />ಉಕ್ತಃ ಪೂರ್ವಾಧ್ಯಾಯೇ ಶಾಸ್ತ್ರಾಣಾಂ ನಿರ್ಣಯಃ ಪರೋ ದಿವ್ಯಃ |<br />ಅಥ ಭಾರತವಾಕ್ಯಾನ್ಯೇತ್ ಐರೇವಾಧ್ಯವಸ್ಯಂತೇ ||೨||<br /><br />ಅನುವಾದ<br />ಹಿಂದಿನ ಅಧ್ಯಾಯದಲ್ಲಿ ಶಾಸ್ತ್ರಗಳ ವಿಷ್ಣುಸರ್ವೋತ್ತಮತ್ವ ಪ್ರತಿಪಾದಕವಾದ ನಿರ್ಣಯ ಹೇಳಲ್ಪಟ್ಟಿತು; ಈಗ ಮಹಾಭಾರತದ ವಾಕ್ಯಗಳು ಈ ಉತ್ತಮವಾದ ವಾಕ್ಯಗಳಿಂದಲೇ ನಿರ್ಣಯಿಸಲ್ಪಡುವವು.<br /><br /><br />ಶ್ಲೋಕ ೩ - ಗ್ರಂಥವಿಪ್ಲವಕ್ಕೆ ಕಾರಣಗಳು (೧/೨)<br /><br />ಕ್ವಚಿದ್ ಗ್ರಂಥಾನ್ ಪ್ರಕ್ಷಿಪಂತಿ ಕ್ವಚಿದಂತರಿತಾನಪಿ |<br />ಕುರ್ಯಃ ಕ್ವಚಿಚ್ಚವ್ಯತ್ಯಾಸಂ ಪ್ರಮಾದಾತ್ ಕ್ವಚಿದನ್ಯಥಾ ||೩||<br /><br />ಅನುವಾದ<br />ಕೆಲವೆಡೆಗಳಲ್ಲಿ ಶ್ಲೋಕಗಳನ್ನು ಸೇರಿಸುವರು; ಮತ್ತೆ ಕೆಲವೆಡೆ ಅಲ್ಲಿರುವ ತಮ್ಮ ಮತಕ್ಕೆ ಪ್ರತಿಕೂಲವಾದ ಶ್ಲೋಕಗಳನ್ನು ತೆಗೆದುಹಾಕುವರು; ಕೆಲವೆಡೆಗಳಲ್ಲಿ ಶ್ಲೋಕಗಳನ್ನು ಸ್ಥಳಪಲ್ಲಟ ಮಾಡುವರು; ಇದರೊಂದಿಗೆ ಅಜ್ಞಾನ ಅಥವಾ ಭ್ರಾಂತಿಗಳಿಂದಾಗಿ ಸಹ ಕೆಲವೊಮ್ಮೆ ಗ್ರಂಥದ ಸ್ವರೂಪ ಕೆಡುವದುಂಟು.<br /><br /><br />ಶ್ಲೋಕ ೪ - ಗ್ರಂಥವಿಪ್ಲವಕ್ಕೆ ಕಾರಣಗಳು (೨/೨)<br /><br />ಅನುತ್ಸನ್ನಾ ಅಪಿ ಗ್ರಂಥಾ ವ್ಯಾಕುಲಾ ಇತಿ ಸರ್ವಶಃ |<br />ಉತ್ಸನ್ನಾಃ ಪ್ರಾಯಶಃ ಸರ್ವೇ ಕೋಟ್ಯಂಶೋಽಪಿ ನ ವರ್ತತೇ ||೪||<br /><br />ಅನುವಾದ<br />ನಾಶವಾಗದೆ ಉಳಿದಿರುವ ಗ್ರಂಥಗಳು ಸಹ ಹೀಗೆ ಅಸ್ತವ್ಯಸ್ತವಾಗಿವೆ; ಗ್ರಂಥಗಳೆಲ್ಲ ನಾಶವಾಗಿರುವದೇ ಹೆಚ್ಚು; ಕೋಟಿಯ ಒಂದು ಪಾಲಿನಷ್ಟು ಗ್ರಂಥಗಳು ಸಹ ಈಗ ಉಳಿದಿಲ್ಲ.<br /><br /><br />ಶ್ಲೋಕ ೫ ಹಾಗೂ ೬ - ನಿರ್ಣಯರಚನೆಗೆ ಕಾರಣ - ರಚನೆಗೆ ಅರ್ಹತೆ (೧/೨)<br /><br />ಗ್ರಂಥೋsಪ್ಯೇವಂ ವಿಲುಳಿತಃ ಕಿಮ್ವರ್ಥೋ ದೇವದುರ್ಗಮಃ |<br />ಕಲಾವೇವಂ ವ್ಯಾಕುಲಿತೇ ನಿರ್ಣಯಾಯ ಪ್ರಚೋದಿತಃ ||೫||<br /><br />ಹರಿಣಾ ನಿರ್ಣಯಾನ್ ವಚ್ಮಿ ವಿಜಾನಂಸ್ತತ್ಪ್ರಸಾದ್ ಅತಃ |<br />ಶಾಸ್ತ್ರಾಂತರಾಣಿ ಸಂಜಾನನ್ ವೇದಾಂಶ್ಚಾಸ್ಯ ಪ್ರಸಾದತಃ ||೬||<br /><br />ಅನುವಾದ<br />ಗ್ರಂಥಗಳೇ ಹೀಗೆ ಉಚ್ಚಿನ್ನವಾಗಿರುವಾಗ ಇನ್ನು ದೇವತೆಗಳಿಗೂ ಸಾಕಲ್ಯೇನ ತಿಳಿಯಲಾಗದ ಅರ್ಥಗಳ ಬಗ್ಗೆ ಹೇಳುವದೇನು? ಕಲಿಯುಗದಲ್ಲಿ ಹೀಗೆ ಗ್ರಂಥಗಳು ವ್ಯಾಕುಲಿತವಾದಾಗ ಇವುಗಳ ನಿರ್ಣಯಕ್ಕೆಂದು ಶ್ರೀಹರಿಯಿಂದ ಪ್ರೇರಿತನಾಗಿ ನಾನು ಅವನ ಅನುಗ್ರಹದಿಂದಲೇ ಎಲ್ಲವನ್ನು ಬಲ್ಲವನಾಗಿ ನಿರ್ಣಯಗಳನ್ನು ತಿಳಿಸುವೆನು. ನಾನು ಅವನ ಅನುಗ್ರಹದಿಂದಲೇ ಇತರ ಶಾಸ್ತ್ರಗಳನ್ನೂ ವೇದಗಳನ್ನೂ ಅರಿತವನು.<br /><br /><br />ಶ್ಲೋಕ ೭ ಹಾಗೂ ೮ - ನಿರ್ಣಯರಚನೆಗೆ ಕಾರಣ - ರಚನೆಗೆ ಅರ್ಹತೆ (೨/೨)<br /><br />ದೇಶೇ ದೇಶೇ ತಥಾ ಗ್ರಂಥಾನ್ ದೃಷ್ಟ್ವಾಚೈವ ಪೃಥಗ್ವಿಧಾನ್ |<br />ಯಥಾ ಸ ಭಗವಾನ್ ವ್ಯಾಸಃ ಸಾಕ್ಷಾನ್ನಾರಾಯಣ ಃ ಪ್ರಭುಃ ||೭||<br /><br />ಜಗಾದ ಭಾರತಾದ್ಯೇಷು ತಥಾ ವಕ್ಷ್ಯೇ ತದೀಕ್ಷಯಾ |<br />ಸಂಕ್ಷೇಪಾತ್ ಸರ್ವಶಾಸ್ತ್ರಾರ್ಥಂ ಭಾರತಾರ್ಥಾನುಸಾ ರತಃ ||೮||<br /><br />ಅನುವಾದ<br />ಪ್ರತ್ಯಕ್ಷವಾಗಿಯೂ ಬೇರೆ ಬೇರೆ ದೇಶಗಳಲ್ಲಿರುವ ಅನೇಕತೆರನಾದ ನಿರ್ಣಯ ಪ್ರತಿಪಾದಕ ಗ್ರಂಥಗಳನ್ನು ಸಹ ಆ ಶ್ರೀಹರಿಯ ಅನುಗ್ರಹದಿಂದಲೇ ತಿಳಿದು, ಸಮರ್ಥರೂ ಷಡ್ಗುಣೈಶ್ವರ್ಯಸಂ ಪನ್ನನಾದ ಸಾಕ್ಷಾತ್ ನಾರಾಯಣಾವತಾರರೂ ಆದ ಶ್ರೀವೇದವ್ಯಾಸರು ಮಹಾಭಾರತಾದಿ ಗ್ರಂಥಗಳಲ್ಲಿ ಹೇಗೇ ತಿಳಿಸಿಕೊಟ್ಟಿರುವರೋ ಹಾಗೆ ಅವರ ಕರುಣೆಯಿಂದಲೇ ಭಾರತಾರ್ಥಕ್ಕೆ ಅನುಸಾರವಾಗಿ ಸಕಲ ಶಾಸ್ತ್ರಾರ್ಥವನ್ನು ಸಂಕ್ಷೇಪವಾಗಿ ಹೇಳುವೆನು.<br /><br /><br />ಶ್ಲೋಕ ೯ ಹಾಗೂ ೧೦ - ಮಹಾಭಾರತವು ಸಕಲ ಶಾಸ್ತ್ರಗಳ ನಿರ್ಣಯ - ಮಹಾಭಾರತದ ತುಲಾಭಾರ<br /><br />ನಿರ್ಣಯಃ ಸರ್ವಶಾಸ್ತ್ರಾಣಾಂ ಭಾರತಂ ಪರಿಚಕ್ಷತೇ |<br />ಭಾರತಂ ಸರ್ವವೇದಾಶ್ಚ ತುಲಾಮಾರೋಪಿತಾಃ ಪುರಾ ||೯||<br /><br />ದೇವೈರ್ಬ್ರಹ್ಮಾದಿಭಿಃ ಸರ್ವೈಃ ಋಷಿಭಿಶ್ಚ ಸಮನ್ವಿತೈಃ |<br />ವ್ಯಾಸಸ್ಯೈವಾಜ್ಞಯಾ ತತ್ರ ತ್ವತ್ಯರಿಚ್ಯತ ಭಾರತಮ್ ||೧೦||<br /><br />ಅನುವಾದ<br />ಸರ್ವಶಾಸ್ತ್ರರ್ಥಗಳಿಗೂ ಮಹಾಭಾರತವೇ ನಿರ್ಣಾಯಕವೆಂಬುದಾಗಿ ಹೇಳುವರು; ಹಿಂದೆ ಮಹಾಭಾರತ ಮತ್ತು ಸಕಲ ವೇದಗಳು ಶ್ರೀವೇದವ್ಯಾಸರ ಆದೇಶದಂತೆಯೇ, ಬ್ರಹ್ಮಾದಿ ದೇವತೆಗಳಿಂದಲೂ, ಸಕಲ ಋಷಿಗಳಿಂದಲೂ, ಒಂದು ತಕ್ಕಡಿಯಲ್ಲಿ ಇರಿಸಿ ತೂಗಲ್ಪಟ್ಟವು; ಆಗ ಮಹಾಭಾರತವು ವೇದಾದಿ ಇತರ ಸಕಲ ಶಾಸ್ತ್ರಗಳನ್ನು ಮೀರಿಸಿತು.<br /><br /><br />ಶ್ಲೋಕ ೧೧ - ಮಹಭಾರತದ ನಿರ್ವಚನ<br /><br />ಮಹತ್ವಾದ್ಭಾರವತ್ವಾಚ್ಚ ಮಹಾಭಾರತಮುಚ್ಯತೇ |<br />ನಿರುಕ್ತಸ್ಯ ಯೋ ವೇದ ಸರ್ವಪಾಪೈಃ ಪ್ರಮುಚ್ಯತೇ ||೧೧||<br /><br />ಅನುವಾದ<br />ಮಹತ್ತರವಾದ್ದರಿಂದಲೂ, ಭಾರವಾದದ್ದರಿಂದಲೂ ’ಮಹಾಭಾರತ’ ಎಂಬುದಾಗಿ ಮಹಾಭಾರತ ತಿಳಿಸಿದೆ; ಅದರ ನಿರ್ವಚನವನ್ನು ಯಾವನು ತಿಳಿಯುವನೋ ಅವನು ಸರ್ವಪಾಪಗಳಿಂದಲೂ ಬಿಡುಗಡೆ ಹೊಂದುವನು.<br /><br /><br />ಶ್ಲೋಕ ೧೨ - ಮಹಾಭಾರತದದಿಂದ ತತ್ತ್ವನಿರ್ಣಯದ ಕ್ರಮ<br /><br />ನಿರ್ಣಯಃ ಸರ್ವಶಾಸ್ತ್ರಾಣಾಂ ಸದೃಷ್ಟಾಂತೋ ಹಿ ಭಾರತೇ |<br />ಕೃತೋ ವಿಷ್ಣುವಶತ್ವಂ ಹಿ ಬ್ರಹ್ಮಾದೀನಾಂ ಪ್ರಕಾಶಿತಮ್ |<br />ಯತಃ ಕೃಷ್ಣವಶೇ ಸರ್ವೇ ಭೀಮಾದ್ಯಾಃ ಸಮ್ಯಗೀರಿತಾಃ ||೧೧||<br /><br />ಅನುವಾದ<br />ಭಾರತದಲ್ಲಿ ನಿದರ್ಶನಪೂರ್ವಕವಾಗಿ ಸರ್ವಶಾಸ್ತ್ರಗಳ ನಿರ್ಣಯವುಮಾಡಲ್ಪಟ್ಟಿದೆ; ಅಲ್ಲಿ ಭೀಮಾದಿ ಸರ್ವರೂ ಶ್ರೀಕೃಷ್ಣನ ಅಧೀನರು ಎಂದು ಸ್ಫುಟವಾಗಿ ನಿರೂಪಿತವಾಗಿರುವದರಿಂದ, ಬ್ರಹ್ಮಾದಿಗಳ ವಿಷ್ಣುವಶತ್ವವು ಅದರಲ್ಲಿ ಸ್ಪಷ್ಟವಾಗಿ ಪ್ರತಿಪಾದಿತವಾಗಿದೆ .<br /><br /><br />ಶ್ಲೋಕ ೧೩ ಹಾಗೂ ೧೪ - ವಿಷ್ಣುವೇ ಸಕಲರಿಗೂ ಜ್ಞಾನಪ್ರದಾತ<br /><br />ಸರ್ವೇಷಾಂ ಜ್ಞಾನದೋ ವಿಷ್ಣುಃ ಯಶೋದಾತೇತಿ ಚೋದಿತಃ ||೧೩||<br /><br />ಯಸ್ಮಾತ್ ವ್ಯಾಸಾತ್ಮನಾ ತೇಷಾಂ ಭಾರತೇ ಉಶ ಊಚಿವಾನ್ |<br />ಜ್ಞಾನದಶ್ಚ ಶುಕಾದೀನಾಂ ಬ್ರಹ್ಮರುದ್ರಾದಿರೂಪಿಣಾಮ್ ||೧೪||<br /><br />ಅನುವಾದ<br />ಸಕಲರಿಗೂ ವಿಷ್ಣುವೇ ಜ್ಞಾನಪ್ರದ, ಯಶಃಪ್ರದ ಎಂಬುದಾಗಿ ಹೇಳಲ್ಪಟ್ಟಿರುವನು; ಹೇಗೆಂದರೆ ವ್ಯಾಸರೂಪದಿಂದ ಭಾರತದಲ್ಲಿ ಭೀಮಾದಿಗಳ ಹಿರಿಮೆಯನ್ನು ತಿಳಿಸಿ ಯಶಃಪ್ರದರಾಗಿರುವರು; ಮತ್ತು ಬ್ರಹ್ಮರುದ್ರಾದಿಗಳ ಅವತಾರರಾದ ಶುಕಾಚಾರ್ಯರು ಮೊದಲಾದವರಿಗೆ ತತ್ತ್ವೋಪದೇಶವನ್ನು ಮಾಡಿ ಜ್ಞಾನಪ್ರದರಾಗಿರುವರು.<br /><br /><br />ಶ್ಲೋಕ ೧೫ - ಭೀಮನಿಂದ ತಿಳಿಯುವ ತತ್ತ್ವ<br /><br />ಬ್ರಹ್ಮಾsಧಿಕಶ್ಚ ದೇವೇಭ್ಯಃ ಶೇಷಾದ್ರುದ್ರಾದಪೀರಿತಃ |<br />ಪ್ರಿಯಶ್ಚ ವಿಷ್ಣೋಃ ಸರ್ವೇಭ್ಯ ಇತಿ ಭೀಮನಿದರ್ಶನಾತ್ ||೧೫||<br /><br />ಅನುವಾದ<br />ಬ್ರಹ್ಮದೇವರು ಇತರ ಸಕಲದೇವತೆಗಳಿಗಿಂತಲೂ, ಶೇಷನಿಗಿಂತಲೂ, ರುದ್ರನಿಗಿಂತಲೂ ಶ್ರೇಷ್ಠರು; ಮತ್ತು ಇತರ ಎಲ್ಲರಿಗಿಂತಲೂ ಮಹಾವಿಷ್ಣುವಿಗೆ ಅವರೇ ಹೆಚ್ಚುಪ್ರಿಯರು ಎಂಬ ಪ್ರಮೇಯವು ಭೀಮಸೇನನ ನಿದರ್ಶನದಿಂದ ತಿಳಿಸಲ್ಪಟ್ಟಿದೆ.<br /><br /><br />ಶ್ಲೋಕ ೧೬ - ವಾಯುದೇವರು ಶ್ರೀಹರಿಯ ಪ್ರಧಾನ ಅಂಗ<br /><br />ಭೂಭಾರಹಾರಿಣೋ ವಿಷ್ಣೋಃ ಪ್ರಧಾನಾಂಗಂ ಹಿ ಮಾರುತಿಃ |<br />ಮಾಗಧಾದಿವಧಾದೇವ ದುರ್ಯೋಧನವಧಾದಪಿ ||೧೬||<br /><br />ಅನುವಾದ<br />ಜರಾಸಂಧ ಮೊದಲಾದವರ ಸಂಹಾರ ಮತ್ತು ದುರ್ಯೋಧನಸಂಹಾರ ಇವುಗಳಿಂದ ಭೀಮಸೇನನು ವಿಷ್ಣುವಿನ ಭೂಭಾರಹರಣಕಾರ್ಯದಲ್ಲಿ ಪ್ರಧಾನಾಂಗ ಎಂದು ತಿಳಿಯುವದು.<br /><br /><br />ಶ್ಲೋಕ ೧೭ - ಕ್ಷತ್ರಿಯರಲ್ಲಿ ಬಲವೇ ನಿರ್ಣಾಯಕ<br /><br />ಯೋ ಯ ಏವ ಬಲಜ್ಯೇಷ್ಠಃ ಕ್ಷತ್ರಿಯೇಷು ಸ ಉತ್ತಮಃ |<br />ಅಂಗಂ ಚೇದ್ವಿಷ್ಣುಕಾರ್ಯೇಷು ತದ್ಭಕ್ತೈವ ನ ಚಾನ್ಯಥಾ ||೧೭||<br /><br />ಅನುವಾದ<br />ಕ್ಶತ್ರಿಯರಲ್ಲಿ ಯಾವನು ಬಲದಲ್ಲಿ ಮಿಗಿಲೋ ಅವನೇ ಉತ್ತಮ; ಆದರೆ ಅಂತಹ ಬಲವು ಭಗವತ್ಕಾರ್ಯಕ್ಕೆ ಅಂಗವಾಗಿರಬೇಕು; ವಿಷ್ಣುಭಕ್ತಿಯಿಂದ ಕೂಡಿರಬೇಕು; ಇಲ್ಲವಾದಲ್ಲಿ ಅದು ಉತ್ತಮತ್ವಕ್ಕೆ ಸಾಧಕವಾಗದು.<br /><br /><br />ಶ್ಲೋಕ ೧೮ - ನೈಸರ್ಗಿಕ ಬಲವೇ ಪ್ರಧಾನ<br /><br />ಬಲಂ ನೈಸರ್ಗಿಕಂ ತಚ್ಚೇದ್ವರಾಸ್ತ್ರಾದೇಸ್ತದನ್ಯಥಾ |<br />ಅನ್ಯಾವೇಶನಿಮಿತ್ತಂ ಚೇದ್ಬಲಮನ್ಯಾತ್ಮಕಂ ಹಿ ತತ್ ||೧೮||<br /><br />ಅನುವಾದ<br />ಅಂತಹ ಬಲವು ಸ್ವಾಭಾವಿಕವಾಗಿದ್ದಲ್ಲಿ ಮಾತ್ರ ಅದು ಉತ್ತಮತ್ವಕ್ಕೆ ಗಮಕ; ವರ ಅಸ್ತ್ರ ಮೊದಲಾದವುಗಳಿಂದ ಉಂಟಾಗಿದ್ದ ಬಲವಾಗಿದ್ದಲ್ಲಿ ಅದು ಉತ್ತಮತ್ವಕ್ಕೆ ಸಾಧಕವಾಗದೆ ಅಧಮತ್ವಕ್ಕೇ ದ್ಯೋತಕ, ಇತರರ ಆವೇಶದ ನಿಮಿತ್ತ ಉಂಟಾಗಿದ್ದ ಬಲವಂತು ಆವೇಶಮಾಡಿದವರ ಬಲವೇ ಆಗುವದು.<br /><br /><br />ಶ್ಲೋಕ ೧೯ - ದೇವತೆಗಳಲ್ಲೂ ಬಲವೇ ನಿರ್ಣಾಯಕ<br /><br />ದೇವೇಷು ಬಲಿನಾಮೇವ ಭಕ್ತಿಜ್ಞಾನೇ ನ ಚಾನ್ಯಥಾ |<br />ಸ ಏವ ಚ ಪ್ರಿಯೋ ವಿಷ್ಣೋರ್ನಾನ್ಯಥಾ ತು ಕಥಂಚನ ||೧೯||<br /><br />ಅನುವಾದ<br />ದೇವತೆಗಳಲ್ಲಿ ಬಲವಿದ್ದವರಿಗೇ ಭಕ್ತಿ ಮತ್ತು ಜ್ಞಾನಗಳು, ಇಲ್ಲವಾದಲ್ಲಿ ಇಲ್ಲ; ಮತ್ತು ಹಾಗೆ ಬಲಶಾಲಿಯಾದನೇ ಶ್ರೀಹರಿಗೆ ಪ್ರಿಯ; ಇಲ್ಲವಾದಲ್ಲಿ ಅವನಿಗೆ ಪ್ರಿಯನಾಗಲಾರ.<br /><br /><br />ಶ್ಲೋಕ ೨೦ - ಬಲದ ಹಿರಿಮೆಗೆ ಕಾರಣ (೧/೨)<br /><br />ತಸ್ಮಾದ್ಯೋ ಯೋ ಬಲಜ್ಯೇಷ್ಠಃ ಸ ಗುಣಜ್ಯೇಷ್ಠ ಏವ ಚ |<br />ಬಲಂ ಹಿ ಕ್ಷತ್ರಿಯೇ ವ್ಯಕ್ತಂ ಜ್ಞಾಯತೇ ಸ್ಥೂಲದೃಷ್ಟಿಭಿಃ ||೨೦||<br /><br />ಅನುವಾದ<br />ಆದ್ದರಿಂದ ಯಾವನು ಬಲದಲ್ಲಿ ಶ್ರೇಷ್ಠನೋ ಅವನು ಗುಣದಲ್ಲಿಯೂ ಶ್ರೇಷ್ಠನೇ ಆಗಿರುವನು; ಸ್ಥೂಲದೃಷ್ಟಿಯವರಿಗೆ ಕ್ಷತ್ರಿಯರಲ್ಲಿ ಸ್ಪಷ್ಟವಾಗಿ ಗೋಚರಿಸುವದು ಬಲವೇ ಅಲ್ಲವೇ!<br /><br /><br />ಶ್ಲೋಕ ೨೧ - ಬಲದ ಹಿರಿಮೆಗೆ ಕಾರಣ (೨/೨)<br /><br />ಜ್ಞಾನಾದಯೋ ಗುಣಾ ಯಸ್ಮಾತ್ ಜ್ಞಾಯಂತೇ ಸೂಕ್ಷ್ಮದೃಷ್ಟಿಭಿಃ |<br />ತಸ್ಮಾದ್ಯತ್ರ ಬಲಂ ತತ್ರ ವಿಜ್ಞಾತವ್ಯಾ ಗುಣಾಃ ಪರೇ ||೨೧||<br /><br />ಅನುವಾದ<br />ಜ್ಞಾನ ಮೊದಲಾದ ಗುಣಗಳು ಸೂಕ್ಷ್ಮದೃಷ್ಟಿಗಳಿಂದ ಮಾತ್ರವೇ ತಿಳಿಯಲ್ಪಡುವಂತಹವುಗಳಾಗಿವೆ; ಆದ್ದರಿಂದ ಬಲವಿರುವಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದ ಜ್ಞಾನಾದಿಗುಣಗಳು ಸಹ ಇರುವವು ಎಂದು ತಿಳಿಯಬೇಕು.<br /><br /><br />ಶ್ಲೋಕ ೨೨ - ಹರಿಪ್ರೀತಿಗೆ ಕಾರಣವಾಗುವ ಬಲವೇ ನಿರ್ಣಾಯಕ<br /><br />ದೇವೇಷ್ವೇವ ನ ಚಾನ್ಯೇಷು ವಾಸುದೇವಪ್ರತೀಪತಃ |<br />ಕ್ಷತ್ರಾದನ್ಯೇಷ್ವಪಿ ಬಲಂ ಪ್ರಮಾಣಂ ಯತ್ರ ಕೇಶವಃ |<br />ಪ್ರವೃತ್ತೋ ದುಷ್ಟನಿಧನೇ ಜ್ಞಾನಕಾರ್ಯೇ ತದೈವ ಚ ||೨೨||<br /><br />ಅನುವಾದ<br />ಬಲಾಧಿಕ್ಯವಿರುವಲ್ಲಿ ಜ್ಞಾನಾದಿ ಗುಣಾಧಿಕ್ಯವೆಂಬ ನಿಯಮವು ದೇವತೆಗಳಲ್ಲೇ ಹೊರತು ಇತರರಲ್ಲಲ್ಲ. ಅವರು ವಿಷ್ಣುವಿನ ವಿರೋಧಿಗಳಾದ್ದರಿಂದ ಅವರಿಗೆ ಈ ನಿಯಮವು ಅನ್ವಯಿಸುವದಿಲ್ಲ; ಶ್ರೀಹರಿಯು ದುಷ್ಟಶಿಕ್ಷಣಕಾರ್ಯ ಮತ್ತು ತದುಪಯುಕ್ತ ಜ್ಞಾನಕಾರ್ಯಗಳಿಗೆಂದು ಅವತಾರಮಾಡಿದಾಗ ಕ್ಷತ್ರಿಯರಿಗೆ ಮಾತ್ರವಲ್ಲದೆ ಬ್ರಾಹ್ಮಣಾದಿ ಇತರ ವರ್ಣದವರ ತಾರತಮ್ಯಕ್ಕೂ ಅವರವರ ಬಲವೇ ಆಧಾರವಾಗುತ್ತದೆ.<br /><br /><br />ಶ್ಲೋಕ ೨೩ - ಬ್ರಾಹ್ಮಣರಿಗೆ ಜ್ಞಾನವೇ ಪ್ರಧಾನ<br /><br />ಅನ್ಯತ್ರ ಬ್ರಾಹ್ಮಣಾನಾಂ ತು ಪ್ರಮಾಣಂ ಜ್ಞಾನಮೇವ ಹಿ |<br />ಕ್ಷತ್ರಿಯಾಣಾಂ ಬಲಂ ಚೈವ ಸರ್ವೇಷಾಂ ವಿಷ್ಣುಕಾರ್ಯತಾ ||೨೩||<br /><br />ಅನುವಾದ<br />ಇತರ ಪ್ರಸಂಗಗಳಲ್ಲಿ ಬ್ರಾಹ್ಮಣರ ಹಿರಿಮೆಗೆ ಜ್ಞಾನವೂ, ಕ್ಷತ್ರಿಯರಿಗೆ ಬಲವೂ ಮುಖ್ಯ ಆಧಾರ; ಬ್ರಾಹ್ಮಣಾದಿ ಸಕಲರಿಗೂ ಮೂಲತಃ ಯೋಗ್ಯತಾ ನಿರ್ಣಾಯಕವಾದ ಮುಖ್ಯ ಆಧಾರವೆಂದರೆ ಭಗವತ್ಕಾರ್ಯಸಾಧನೆಯೇ.<br /><br /><br />ಶ್ಲೋಕ ೨೪ - ಶ್ರೀಹರಿಯ ಬಲಕಾರ್ಯ ಜ್ಞಾನಕಾರ್ಯದ ರೂಪಗಳು<br /><br />ಕೃಷ್ಣರಾಮಾದಿರೂಪೇಷು ಬಲಕಾರ್ಯೋ ಜನಾರ್ದನಃ |<br />ದತ್ತವ್ಯಾಸಾದಿರೂಪೇಷು ಜ್ಞಾನಕಾರ್ಯಸ್ತಥಾ ಪ್ರಭುಃ ||೨೪||<br /><br />ಅನುವಾದ<br />ಪ್ರಭುವಾದ ಶ್ರೀಹರಿಯು ಕೃಷ್ಣ ರಾಮ ಮೊದಲಾದ ರೂಪಗಳಲ್ಲಿ ಬಲಕಾರ್ಯವನ್ನೂ; ದತ್ತಾತ್ರೇಯ, ವೇದವ್ಯಾಸ ಮೊದಲಾದ ರೂಪಗಳಿಂದ ಜ್ಞಾನಕಾರ್ಯವನ್ನು ಮಾಡುವನು.<br /><br /><br />ಶ್ಲೋಕ ೨೫, ೨೬, ೨೭ ಹಾಗೂ ೨೮ - ಶ್ರೀಹರಿಯ ಸಾಕ್ಷಾದವತಾರಗಳು<br /><br />ಮತ್ಸ್ಯಕೂರ್ಮವರಾಹಶ್ಚ ಸಿಂಹವಾಮನಭಾರ್ಗವಾಃ |<br />ರಾಘವಃ ಕೃಷ್ಣಬುದ್ಧೌ ಚ ಕೃಷ್ಣದ್ವೈಪಾಯನಸ್ತಥಾ ||೨೫||<br /><br />ಕಪಿಲೋ ದತ್ತವೃಷಭೌ ಶಿಂಶುಮಾರೋ ರುಚೇಃ ಸುತಃ |<br />ನಾರಯಣೋ ಹರಿಃ ಕೃಷ್ಣಸ್ತಾಪಸೋ ಮನುರೇವಚ ||೨೬||<br /><br />ಮಹಿದಾಸಸ್ತಥಾ ಹಂಸಃ ಸ್ತ್ರೀರೂಪೋ ಹಯಶೀರ್ಷವಾನ್ |<br />ತಥೈವ ಬಡಬಾವಕ್ತ್ರಃ ಕಲ್ಕೀ ಧನ್ವಂತರಿಃ ಪ್ರಭುಃ ||೨೭||<br /><br />ಇತ್ಯಾದ್ಯಾಃ ಕೇವಲೋ ವಿಷ್ಣುರ್ನೈಷಾಂ ಭೇದಃ ಕಥಂಚನ |<br />ನ ವಿಶೇಷೋ ಗುಣೈಃ ಸರ್ವೈರ್ಬಲಜ್ಞಾನಾದಿಭಿಃ ಕ್ವಚಿತ್ ||೨೮||<br /><br /><br />ಅನುವಾದ<br />ಮತ್ಸ್ಯ, ಕೂರ್ಮ, ವರಾಹ, ನರಸಿಂಹ, ವಾಮನ, ಪರಶುರಾಮ, ರಾಮ, ಯಾದವಕೃಷ್ಣ, ಬುದ್ಧ, ವೇದವ್ಯಾಸ (ವಾಸಿಷ್ಠಕೃಷ್ಣ) , ಕಪಿಲ, ದತ್ತಾತ್ರೇಯ, ವೃಷಭ, ಶಿಂಶುಮಾರ, ಯಜ್ಞ, ನಾರಯಣ, ಹರಿ, ಕೃಷ್ಣ, ತಾಪಸಮನು, ಮಹಿದಾಸ (ಐತರೇಯ), ಹಂಸ, ನಾರಾಯಣೀ (ಮೋಹಿನೀ) , ಹಯಗ್ರೀವ, ಬಡವಾನಲ, ಕಲ್ಕೀ, ಧನ್ವಂತರೀ ಇವೇ ಮೊದಲಾದವುಗಳು ಸಾಕ್ಷಾತ್ ವಿಷ್ಣುರೂಪಗಳು. ಇವುಗಳಲ್ಲಿ ಯಾವರೀತಿಯಲ್ಲೂ ಭೇದ ಇಲ್ಲವೇ ಇಲ್ಲ; ಬಲ, ಜ್ಞಾನ ಮೊದಲಾದ ಸಕಲ ಗುಣಗಳಲ್ಲೂ ಇವುಗಳಲ್ಲಿ ಯಾವುದೇ ವ್ಯತ್ಯಾಸ ಎಲ್ಲೂ ಇರುವದಿಲ್ಲ.<br /><br /><br />To be continued ......<br /><br /><br /><br /><span style="font-weight: bold;">shreemadaanaMdateerthabhagavatpaada praNeeta </span><br /><span style="font-weight: bold;">mahaabhaaratataatparyanirNayaH</span><br /><br />||shreemaddhanumadbhImamadhwaaMrgataraamakRuShNavEdavyaasaatmakashreelakShmIhayagreevaaya namaH||<br /><br /><br /><span style="font-weight: bold;">adhyaaya 2 - bhaaratavaakyOddhaaraH</span><br /><br /><br />shlOka 1 - maMgaLaacharaNe<br /><br />jayati hariraciMtyaH sarvadEvaikavaMdyaH paramagururabhIShTa avaaptidaH sajjanaanaam |<br />nikhilaguNagaNaarNO nityanirmuktadOShaH sarasijanayanO&sau shreepatirmaanadO naH ||1||<br /><br />anuvaada<br />chiMtanege eTukadavanU, sakala dEvategaLiMdalU sarvOttamatwEna vaMdyanU, brahmadEvaru modalaada uttamadEvategaLige guruvU, sajjanara abhIShTavannu IDErisuvavanU, guNagaNagaLa saagaranU, sadaa sakaladOShadooranU, puMDarIkaakShanU, lakShmIpatiyU, nammellarigU j~jaanapradanU aada shreehariyu sarvOtkRuShTanaagiruvanu.<br /><br /><br />shlOka 2 - adhyaayada viShaya<br /><br />uktaH poorvaadhyaayE shaastraaNaaM nirNayaH parO divyaH |<br />atha bhaaratavaakyaanyEt airEvaadhyavasyaMtE ||2||<br /><br />anuvaada<br />hiMdina adhyaayadalli shaastragaLa viShNusarvOttamatwa pratipaadakavaada nirNaya hELalpaTTitu; eega mahaabhaaratada vaakyagaLu ee uttamavaada vaakyagaLiMdalE nirNayisalpaDuvavu.<br /><br /><br />shlOka 3 - graMthaviplavakke kaaraNagaLu (1/2)<br /><br />kwacid graMthaan prakShipaMti kwacidaMtaritaanapi |<br />kuryaH kwaciccavyatyaasaM pramaadaat kwacidanyathaa ||3||<br /><br />anuvaada<br />kelaveDegaLalli shlOkagaLannu sErisuvaru; matte kelaveDe alliruva tamma matakke pratikoolavaada shlOkagaLannu tegeduhaakuvaru; kelaveDegaLalli shlOkagaLannu sthaLapallaTa maaDuvaru; idaroMdige aj~jaana athavaa bhraaMtigaLiMdaagi saha kelavomme graMthada swaroopa keDuvaduMTu.<br /><br /><br />shlOka 4 - graMthaviplavakke kaaraNagaLu (2/2)<br /><br />anutsannaa api graMthaa vyaakulaa iti sarvashaH |<br />utsannaaH praayashaH sarvE kOTyaMshO&pi na vartatE ||4||<br /><br />anuvaada<br />naashavaagade uLidiruva graMthagaLu saha hIge astavyastavaagive; graMthagaLella naashavaagiruvadE heccu; kOTiya oMdu paalinaShTu graMthagaLu saha eega uLidilla.<br /><br /><br />shlOka 5 haagU 6 - nirNayaracanege kaaraNa - rachanege arhate (1/2)<br /><br />graMthO&pyEvaM viluLitaH kimvarthO dEvadurgamaH |<br />kalaavEvaM vyaakulitE nirNayaaya pracOditaH ||5||<br /><br />hariNaa nirNayaan vacmi vijaanaMstatprasaad ataH |<br />shaastraaMtaraaNi saMjaanan vEdAMshcaasya prasaadataH ||6||<br /><br />anuvaada<br />graMthagaLE hIge uccinnavaagiruvaaga innu dEvategaLigU saakalyEna tiLiyalaagada arthagaLa bagge hELuvadEnu? kaliyugadalli hIge graMthagaLu vyaakulitavaadaaga ivugaLa nirNayakkeMdu shreehariyiMda prEritanaagi naanu avana anugrahadiMdalE ellavannu ballavanaagi nirNayagaLannu tiLisuvenu. naanu avana anugrahadiMdalE itara shaastragaLannU vEdagaLannU aritavanu.<br /><br /><br />shlOka 7 haagU 8 - nirNayaracanege kaaraNa - rachanege arhate (2/2)<br /><br />dEshE dEshE tathaa graMthaan dRuShTvaacaiva pRuthagvidhaan |<br />yathaa sa bhagavaan vyaasaH saakShaannaaraaYaNa H prabhuH ||7||<br /><br />jagaada bhaarataadyEShu tathaa vakShyE tadIkShayaa |<br />saMkShEpaat sarvashaastraarthaM bhaarataarthaanusaa rataH ||8||<br /><br />anuvaada<br />pratyakShavaagiyU bEre bEre dEshagaLalliruva anEkateranaada nirNaya pratipaadaka graMthagaLannu saha aa shreehariya anugrahadiMdalE tiLidu, samartharU ShaDguNaishwaryasaM pannanaada saakShaat naaraayaNaavataararU aada shreevEdavyaasaru mahaabhaarataadi graMthagaLalli hEgE tiLisikoTTiruvarO haage avara karuNeyiMdalE bhaarataarthakke anusaaravaagi sakala shaastraarthavannu saMkShEpavaagi hELuvenu.<br /><br /><br />shlOka 9 haagU 10 - mahaabhaaratavu sakala shaastragaLa nirNaya - mahaabhaaratada tulaabhaara<br /><br />nirNayaH sarvashaastraaNaaM bhaarataM parichakShatE |<br />bhaarataM sarvavEdaaSca tulaamaarOpitaaH puraa ||9||<br /><br />dEvairbrahmaadibhiH sarvaiH RuShibhiSca samanvitaiH |<br />vyaasasyaivaaj~jayaa tatra twatyarichyata bhaaratam ||10||<br /><br />anuvaada<br />sarvashaastrarthagaLigU mahaabhaaratavE nirNaayakaveMbudaagi hELuvaru; hiMde mahaabhaarata mattu sakala vEdagaLu shreevEdavyaasara aadEshadaMteyE, brahmaadi dEvategaLiMdalU, sakala RuShigaLiMdalU, oMdu takkaDiyalli irisi toogalpaTTavu; aaga mahaabhaaratavu vEdaadi itara sakala shaastragaLannu mIrisitu.<br /><br /><br />shlOka 11 - mahabhaaratada nirvacana<br /><br />mahatwaadbhaaravatwaacca mahaabhaaratamucyatE |<br />niruktasya yO vEda sarvapaapaiH pramucyatE ||11||<br /><br />anuvaada<br />mahattaravaaddariMdalU, bhaaravaadaddariMdalU 'mahaabhaarata' eMbudaagi mahaabhaarata tiLiside; adara nirvacanavannu yaavanu tiLiyuvanO avanu sarvapaapagaLiMdalU biDugaDe hoMduvanu.<br /><br /><br />shlOka 12 - mahaabhaaratadadiMda tattwanirNayada krama<br /><br />nirNayaH sarvashaastraaNaaM sadRuShTaaMtO hi bhaaratE |<br />kRutO viShNuvashatwaM hi brahmaadInaaM prakaashitam |<br />yataH kRuShNavashE sarvE bheemaadyaaH samyagIritaaH ||11||<br /><br />anuvaada<br />bhaaratadalli nidarshanapoorvakavaagi sarvashaastragaLa nirNayavumaaDalpaTTide; alli bheemaadi sarvarU shreekRuShNana adhInaru eMdu sphuTavaagi nirUpitavaagiruvadariMda, brahmaadigaLa viShNuvashatwavu adaralli spaShTavaagi pratipaaditavaagide .<br /><br /><br />shlOka 13 haagU 14 - viShNuvE sakalarigU j~Jaanapradaata<br /><br />sarvEShaaM j~JaanadO viShNuH yashOdaatEti chOditaH ||13||<br /><br />yasmaat vyaasaatmanaa tEShaaM bhaaratE usha Ucivaan |<br />j~Jaanadashca shukaadInaaM brahmarudraadiroopiNaam ||14||<br /><br />anuvaada<br />sakalarigU viShNuvE j~Jaanaprada, yashaHprada eMbudaagi hELalpaTTiruvanu; hEgeMdare vyaasaroopadiMda bhaaratadalli bheemaadigaLa hirimeyannu tiLisi yashaHpradaraagiruvaru; mattu brahmarudraadigaLa avataararaada shukaacaaryaru modalaadavarige tattvOpadEshavannu maaDi j~Jaanapradaraagiruvaru.<br /><br /><br />shlOka 15 - bheemaniMda tiLiyuva tattwa<br /><br />brahmaa&dhikashca dEvEbhyaH shEShaadrudraadapIritaH |<br />priyashca viShNOH sarvEbhya iti bhImanidarshanaat ||15||<br /><br />anuvaada<br />brahmadEvaru itara sakaladEvategaLigiMtalU, SEShanigiMtalU, rudranigiMtalU shrEShTharu; mattu itara ellarigiMtalU mahaaviShNuvige avarE heccupriyaru eMba pramEyavu bheemasEnana nidarshanadiMda tiLisalpaTTide.<br /><br /><br />shlOka 16 - vaayudEvaru shreehariya pradhaana aMga<br /><br />bhUbhaarahaariNO viShNOH pradhaanaaMgaM hi maarutiH |<br />maagadhaadivadhaadEva duryOdhanavadhaadapi ||16||<br /><br />anuvaada<br />jaraasaMdha modalaadavara saMhaara mattu duryOdhanasaMhaara ivugaLiMda bhImasEnanu viShNuvina bhUbhaaraharaNakaaryadalli pradhaanaaMga eMdu tiLiyuvadu.<br /><br /><br />shlOka 17 - kShatriyaralli balavE nirNaayaka<br /><br />yO ya Eva balajYEShThaH kShatriyEShu sa uttamaH |<br />aMgaM cEdwiShNukaaryEShu tadbhaktaiva na chaanyathaa ||17||<br /><br />anuvaada<br />kshatriyaralli yaavanu baladalli migilO avanE uttama; aadare aMtaha balavu bhagavatkaaryakke aMgavaagirabEku; viShNubhaktiyiMda kooDirabEku; illavaadalli adu uttamatwakke saadhakavaagadu.<br /><br /><br />shlOka 18 - naisargika balavE pradhaana<br /><br />balaM naisargikaM taccEdwaraastraadEstadanyathaa |<br />anyaavEshanimittaM cEdbalamanyaatmakaM hi tat ||18||<br /><br />anuvaada<br />aMtaha balavu swaabhaavikavaagiddalli maatra adu uttamatwakke gamaka; vara astra modalaadavugaLiMda uMTaagidda balavaagiddalli adu uttamatwakke saadhakavaagade adhamatwakkE dyOtaka, itarara aavEshada nimitta uMTaagidda balavaMtu aavEshamaaDidavara balavE aaguvadu.<br /><br /><br />shlOka 19 - dEvategaLallU balavE nirNaayaka<br /><br />dEvEShu balinaamEva bhaktij~jaanE na caanyathaa |<br />sa Eva ca priyO viShNOrnaanyathaa tu kathaMcana ||19||<br /><br />anuvaada<br />dEvategaLalli balaviddavarigE bhakti mattu j~jaanagaLu, illavaadalli illa; mattu haage balashaaliyaadanE shreeharige priya; illavaadalli avanige priyanaagalaara.<br /><br /><br />shlOka 20 - balada hirimege kaaraNa (1/2)<br /><br />tasmaadyO yO balajyEShThaH sa guNajyEShTha Eva ca |<br />balaM hi kShatriyE vyaktaM j~jaayatE sthooladRuShTibhiH ||20||<br /><br />anuvaada<br />aaddariMda yaavanu baladalli shrEShThanO avanu guNadalliyU shrEShThanE aagiruvanu; sthooladRuShTiyavarige kShatriyaralli spaShTavaagi gOcarisuvadu balavE allavE!<br /><br /><br />shlOka 21 - balada hirimege kaaraNa (2/2)<br /><br />j~jaanaadayO guNaa yasmaat j~JaayaMtE sookShmadRuShTibhiH |<br />tasmaadyatra balaM tatra vij~Jaatavyaa guNaaH parE ||21||<br /><br />anuvaada<br />j~jaana modalaada guNagaLu sookShmadRuShTigaLiMda maatravE tiLiyalpaDuvaMtahavugaLaagive; aaddariMda balaviruvalli shrEShThavaada j~jaanaadiguNagaLu saha iruvavu eMdu tiLiyabEku.<br /><br /><br />shlOka 22 - haripreetige kaaraNavaaguva balavE nirNaayaka<br /><br />dEvEShvEva na chaanyEShu vaasudEvapratIpataH |<br />kShatraadanyEShwapi balaM pramaaNaM yatra kEshavaH |<br />pravRuttO duShTanidhanE j~jaanakaaryE tadaiva ca ||22||<br /><br />anuvaada<br />balaadhikyaviruvalli j~jaanaadi guNaadhikyaveMba niyamavu dEvategaLallE horatu itararallalla. avaru viShNuvina virOdhigaLaaddariMda avarige ee niyamavu anwayisuvadilla; shreehariyu duShTashikShaNakaarya mattu tadupayukta j~jaanakaaryagaLigeMdu avataaramaaDidaaga kShatriyarige maatravallade braahmaNaadi itara varNadavara taaratamyakkU avaravara balavE aadhaaravaaguttade.<br /><br /><br />shlOka 23 - braahmaNarige j~jaanavE pradhaana<br /><br />anyatra braahmaNaanaaM tu pramaaNaM j~jaanamEva hi |<br />kShatriyaaNaaM balaM caiva sarvEShaaM viShNukaaryataa ||23||<br /><br />anuvaada<br />itara prasaMgagaLalli braahmaNara hirimege j~JaanavU, kShatriyarige balavU mukhya aadhaara; braahmaNaadi sakalarigU moolataH yOgyataa nirNaayakavaada mukhya aadhaaraveMdare bhagavatkaaryasaadhaneyE.<br /><br /><br />shlOka 24 - shreehariya balakaarya j~jaanakaaryada roopagaLu<br /><br />kRuShNaraamaadiroopEShu balakaaryO janaardanaH |<br />dattavyaasaadiroopEShu j~jaanakaaryastathaa prabhuH ||24||<br /><br />anuvaada<br />prabhuvaada shreehariyu kRuShNa raama modalaada roopagaLalli balakaaryavannU; dattaatrEya, vEdavyaasa modalaada roopagaLiMda j~jaanakaaryavannu maaDuvanu.<br /><br /><br />shlOka 25, 26, 27 haagU 28 - shreehariya saakShaadavataaragaLu<br /><br />matsyakoormavaraahashca siMhavaamanabhaargavaaH |<br />raaghavaH kRuShNabuddhau ca kRuShNadwaipaayanastathaa ||25||<br /><br />kapilO dattavRuShabhau shiMshumaarO ruchEH sutaH |<br />naarayaNO hariH kRuShNastaapasO manurEvaca ||26||<br /><br />mahidaasastathaa haMsaH streeroopO hayasheerShavaan |<br />tathaiva baDabaavaktraH kalkI dhanwaMtariH prabhuH ||27||<br /><br />ityaadyaaH kEvalO viShNurnaiShaaM bhEdaH kathaMcana |<br />na vishEShO guNaiH sarvairbalaj~jaanaadibhiH kwacit ||28||<br /><br /><br />anuvaada<br />matsya, koorma, varaaha, narasiMha, vaamana, parashuraama, raama, yaadavakRuShNa, buddha, vEdavyaasa (vaasiShThakRuShNa) , kapila, dattaatrEya, vRuShabha, shiMshumaara, yaj~ja, naarayaNa, hari, kRuShNa, taapasamanu, mahidaasa (aitarEya), haMsa, naaraayaNI (mOhinI) , hayagrIva, baDavaanala, kalkI, dhanwaMtarI ivE modalaadavugaLu saakShaat viShNuroopagaLu. ivugaLalli yaavarItiyallU bhEda illavE illa; bala, j~jaana modalaada sakala guNagaLallU ivugaLalli yaavudE vyatyaasa ellU iruvadilla.<br /><br /><br />To be continued ....Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-50599144594403735082009-10-10T17:13:00.011+05:302009-10-11T12:51:36.244+05:30Srimad Bhagavadgeeta - Chapter 2<span style="font-weight: bold;font-size:180%;" >Srimad Bhagavadgeeta - Chapter 2</span><b><br /><span style="font-size:130%;"><br /><br /></span><span style="color: rgb(153, 0, 0);font-size:130%;" >Note: </span></b><span style="color: rgb(153, 0, 0);font-size:130%;" >For translation of Chapter 1, click</span><b><span style="color: rgb(153, 0, 0);font-size:130%;" > </span></b><span style="color: rgb(153, 0, 0);font-size:130%;" ><a href="http://madhwabrahmanas.blogspot.com/2009/05/sri-bhagavad-geeta-shlokas.html">HERE</a></span><b><br /><br /><br />Sources:<br /><br /></b>1.) Title: Bhagavad-Gita, Translation and commentaries in English<br />Author: S. Subba Rau (1906)<br /><br />2.) Title: the Bhagavad Gita (According to Sri Madhva) (First Two Chapters)<br />Author: Dr. P. Nagaraja Rao<br />Publisher: The Ganga Bai Charities, Dharmaprakash, Madras 600084<br /><br />3.) Title: Authentic elucidation of Gita (gItA yathArthabhAvasangraha)<br />Author: Tamraparni Subachar Raghavendran<br />Publisher: Tamraparni Subachar Publication Series<br /><br /><br /><span style="font-weight: bold;">Compiled by</span>: <span style="color: rgb(102, 102, 204);font-size:85%;" >Bala</span> and <span style="color: rgb(102, 102, 204);font-size:85%;" >RK</span><br /><br /><br /><span style="color: rgb(255, 0, 0);">Hare Krishna</span><br /><br /><b><br />Chapter 2 - sAnkhya yOga</b><br /><br /><span style="font-weight: bold;">Verse 2.1</span><br /><br /><span style="color: rgb(132, 0, 0);">संजय उवाच :-<br />तं तथा कृपया आविष्टं अश्रु-पूर्ण-आकुल-ईक्षणम्<br />विषीदंतं इदं वाक्यं उवाच मधुसूदनः ॥ २.१ ॥<br /><br />ಸಂಜಯ ಉವಾಚ :-<br />ತಂ ತಥಾ ಕೃಪಯಾ ಆವಿಷ್ಟಂ ಅಶ್ರು-ಪೂರ್ಣ-ಆಕುಲ-ಈಕ್ಷಣಮ್<br />ವಿಷೀದಂತಂ ಇದಂ ವಾಕ್ಯಂ ಉವಾಚ ಮಧುಸೂದನಃ || ೨.೧ ||<br /><br />saMjaya uvAcha :-<br />taM tathA kRupayA AviShTaM ashru-pUrNa-Akula-eekShaNam<br />viShIdaMtaM idaM vAkyaM uvAcha madhusUdanaH || 2.1 ||</span><br /><br /><br />Sanjaya said: Then Lord Madhusudana spoke these words to the despondent Arjuna, whose saddened eyes were brimming with tears, being plagued by sympathy.<br /><br /><br /><span style="font-weight: bold;">Verse 2.2<br /><br /></span><span style="color: rgb(132, 0, 0);">श्री भगवान् उवाच :-<br />कुतः त्वा कश्मलं इदं विषमे समुपस्थितम्<br />अनार्यजुष्टं अस्वर्ग्यं अकीर्तिकरं अर्जुन ॥ २.२ ॥<br /><br />ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-<br />ಕುತಃ ತ್ವಾ ಕಶ್ಮಲಂ ಇದಂ ವಿಷಮೆ ಸಮುಪಸ್ಥಿತಮ್<br />ಅನಾರ್ಯಜುಷ್ಟಂ ಅಸ್ವರ್ಗ್ಯಂ ಅಕೀರ್ತಿಕರಂ ಅರ್ಜುನ || ೨.೨ ||<br /><br />shree bhagavAn uvAcha :-<br />kutaH tvA kashmalaM idaM viShame samupasthitam<br />anAryajuShTaM aswargyaM akeertikaraM arjuna || 2.2 ||</span><br /><br /><br />Lord Krishna said: O Arjuna, from where has this misapprehension of yours appeared in this moment of crisis? This is neither befitting for honorable men, nor conductive for the attainment of Heaven, and it will only bring you disrepute.<br /><br /><br /><span style="font-weight: bold;">Verse 2.3<br /><br /></span><span style="color: rgb(132, 0, 0);">क्लैब्यं मा स्म गमः पार्थ न एतत् त्वयि उपपद्यते<br />क्षुद्रं हृदय दौर्बल्यं त्यक्त्वा उत्तिष्ठ परंतप ॥ २.३ ॥<br /><br />ಕ್ಲೈಬ್ಯಂ ಮಾ ಸ್ಮ ಗಮಃ ಪಾರ್ಥ ನ ಏತತ್ ತ್ವಯಿ ಉಪಪದ್ಯತೆ<br />ಕ್ಷುದ್ರಂ ಹೃದಯ ದೌರ್ಬಲ್ಯಂ ತ್ಯಕ್ತ್ವಾ ಉತ್ತಿಷ್ಠ ಪರಂತಪ || ೨.೩ ||<br /><br />klaibyaM mA sma gamaH pArtha na Etat tvayi upapadyate<br />kShudraM hRudaya daurbalyaM tyaktvA uttiShTha paraMtapa || 2.3 ||</span><br /><br /><br />O Partha (Arjuna), do not yield to the depression; this is not worthy of you. O slayer of the enemies, shake off this faint-heartedness and rise up.<br /><br /><br /><span style="font-weight: bold;">Verse 2.4<br /><br /></span><span style="color: rgb(132, 0, 0);">अर्जुन उवाच :-<br />कथं भीष्मं अहं संख्यॆ द्रॊणं च मधुसूदन<br />इषुभिः प्रतियॊत्स्यामि पूजार्हौ अरिसूदन ॥ २.४ ॥<br /><br />ಅರ್ಜುನ ಉವಾಚ :-<br />ಕಥಂ ಭೀಷ್ಮಂ ಅಹಂ ಸಂಖ್ಯೇ ದ್ರೋಣಂ ಚ ಮಧುಸೂದನ<br />ಇಷುಭಿಃ ಪ್ರತಿಯೋತ್ಸ್ಯಾಮಿ ಪೂಜಾರ್ಹೌ ಅರಿಸೂದನ || ೨.೪ ||<br /><br />arjuna uvAcha :-<br />kathaM bheeShmaM ahaM saMkhyE drONaM cha madhusUdana<br />iShubhiH pratiyOtsyAmi poojArhau arisUdana || 2.4 ||</span><br /><br /><br />Arjuna said :<br />O Madhusudana, how can I attack the respected Bheeshma and Drona with arrows in the battle, O slayer of the enemies?<br /><br /><br /><span style="font-weight: bold;">Verse 2.5<br /><br /></span><span style="color: rgb(132, 0, 0);">गुरून् अहत्वा हि महानुभावान् श्रॆयः भॊक्तुं भैक्ष्यं अपि इह लॊकॆ<br />हत्वा अर्थ कामान् तु गुरून् इहैव भुंजीय भॊगान् रुधिर प्रदिग्धान् ॥ २.५ ॥<br /><br />ಗುರೂನ್ ಅಹತ್ವಾ ಹಿ ಮಹಾನುಭಾವಾನ್ ಶ್ರೇಯಃ ಭೋಕ್ತುಂ ಭೈಕ್ಷ್ಯಂ ಅಪಿ ಇಹ ಲೋಕೇ<br />ಹತ್ವಾ ಅರ್ಥ ಕಾಮಾನ್ ತು ಗುರೂನ್ ಇಹೈವ ಭುಂಜೀಯ ಭೋಗಾನ್ ರುಧಿರ ಪ್ರದಿಗ್ಧಾನ್ || ೨.೫ ||<br /><br />gurUn ahatvA hi mahAnubhAvAn shrEyaH bhOktuM bhaikShyaM api iha lOkE<br />hatvA artha kAmAn tu gurUn ihaiva bhuMjeeya bhOgAn rudhira pradigdhAn || 2.5 ||</span><br /><br /><br />It is better to live in this world by begging than to slay our glorious and venerable elders. Otherwise by slaying our elders, the wealth and pleasurable things that we are bound to enjoy will be tainted with their blood.<br /><br /><br /><span style="font-weight: bold;">Verse 2.6<br /><br /></span><span style="color: rgb(132, 0, 0);">न च एतद् विद्मः कतरन् नः गरीयः यद्वा जयॆम यदि वा नः जयॆयुः<br />यान् एव हत्वा न जिजीविषामः तॆ अवस्थिताः प्रमुखॆ धार्तराष्ट्राः ॥ २.६ ॥<br /><br />ನ ಚ ಏತದ್ ವಿದ್ಮಃ ಕತರನ್ ನಃ ಗರೀಯಃ ಯದ್ವಾ ಜಯೇಮ ಯದಿ ವಾ ನಃ ಜಯೇಯುಃ<br />ಯಾನ್ ಏವ ಹತ್ವಾ ನ ಜಿಜೀವಿಷಾಮಃ ತೇ ಅವಸ್ಥಿತಾಃ ಪ್ರಮುಖೇ ಧಾರ್ತರಾಷ್ಟ್ರಾಃ || ೨.೬ ||<br /><br />na cha Etad vidmaH kataran naH gareeyaH yadvA jayEma yadi vA naH jayEyuH<br />yAn Eva hatvA na jijeeviShAmaH tE avasthitAH pramukhE dhArtarAShTrAH || 2.6 ||</span><br /><br /><br />We do not know which is more probable, whether we conquer them or they conquer us. Those sons of Dhritarashtra stand before us, whom having slain, we might not wish to live.<br /><br /><br /><span style="font-weight: bold;">Verse 2.7<br /><br /></span><span style="color: rgb(132, 0, 0);">कार्पण्य दॊष-उपहत स्वभावः पृच्छामि त्वां धर्म सम्मूढ चॆताः<br />यत् श्रॆयः स्यात् निश्चितं ब्रूहि तत् मॆ शिष्यः तॆ अहं शाधि मां त्वां प्रपन्नम् ॥ २.७ ॥<br /><br />ಕಾರ್ಪಣ್ಯ ದೋಷ-ಉಪಹತ ಸ್ವಭಾವಃ ಪೃಚ್ಛಾಮಿ ತ್ವಾಂ ಧರ್ಮ ಸಮ್ಮೂಢ ಚೇತಾಃ<br />ಯತ್ ಶ್ರೇಯಃ ಸ್ಯಾತ್ ನಿಶ್ಚಿತಂ ಬ್ರೂಹಿ ತತ್ ಮೇ ಶಿಷ್ಯಃ ತೇ ಅಹಂ ಶಾಧಿ ಮಾಂ ತ್ವಾಂ ಪ್ರಪನ್ನಮ್ || ೨.೭ ||<br /><br />kArpaNya dOSha-upahata swabhAvaH pRucChAmi tvAM dharma sammUDha chEtAH<br />yat shrEyaH syAt nishchitaM brUhi tat mE shiShyaH tE ahaM shAdhi mAM tvAM prapannam || 2.7 || </span><br /><br /><br />My very natural courage is overpowered by the vice of faint-heartedness. I am confused regarding the righteousness. I am asking you; please tell me decisively which is the preferable right path for me? I am your disciple; seeking your refuge; kindly instruct me.<br /><br /><br /><span style="font-weight: bold;">Verse 2.8<br /><br /></span><span style="color: rgb(132, 0, 0);">न हि प्रपश्यामि मम अपनुद्यात् यत् शॊकं उच्छॊषणं इंद्रियाणाम्<br />अवाप्य भूमासु असपत्नं ऋद्धं राज्यं सुराणां अपि च आधिपत्यम् ॥ २.८ ॥<br /><br />ನ ಹಿ ಪ್ರಪಶ್ಯಾಮಿ ಮಮ ಅಪನುದ್ಯಾತ್ ಯತ್ ಶೋಕಂ ಉಚ್ಛೋಷಣಂ ಇಂದ್ರಿಯಾಣಾಮ್<br />ಅವಾಪ್ಯ ಭೂಮಾಸು ಅಸಪತ್ನಂ ಋದ್ಧಂ ರಾಜ್ಯಂ ಸುರಾಣಾಂ ಅಪಿ ಚ ಆಧಿಪತ್ಯಮ್ || ೨.೮ ||<br /><br />na hi prapashyAmi mama apanudyAt yat shOkaM uchChOShaNaM iMdriyANAm<br />avApya bhUmAsu asapatnaM RuddhaM rAjyaM surANAM api cha Adhipatyam || 2.8 ||</span><br /><br /><br />Even if I should obtain a prosperous and un-rivaled kingdom on earth, or even the lordship over the demigods, I do not see that which could drive away the grief that is withering my senses.<br /><br /><br /><span style="font-weight: bold;">Verse 2.9<br /><br /></span><span style="color: rgb(132, 0, 0);">संजय उवाच :-<br />एवं उक्त्वा हृषीकॆशं गुडाकॆशः परंतपः<br />न यॊत्स्य इति गॊविंदं उक्त्वा तूष्णीं बभूव ह ॥ २.९ ॥<br /><br />ಸಂಜಯ ಉವಾಚ :-<br />ಏವಂ ಉಕ್ತ್ವಾ ಹೃಷೀಕೇಶಂ ಗುಡಾಕೇಶಃ ಪರಂತಪಃ<br />ನ ಯೋತ್ಸ್ಯ ಇತಿ ಗೋವಿಂದಂ ಉಕ್ತ್ವಾ ತೂಷ್ಣೀಂ ಬಭೂವ ಹ || ೨.೯ ||<br /><br />saMjaya uvAcha :-<br />EvaM uktvA hRuSheekEshaM guDAkEshaH paraMtapaH<br />na yOtsya iti gOviMdaM uktvA tUShNeeM babhUva ha || 2.9 ||</span><br /><br /><br />Sanjaya said:<br />Having spoken to Hrishikesha thus, guDAkesha; the terror of foes; said to Govinda “I will not fight” and became silent.<br /><br /><br /><span style="font-weight: bold;">Verse 2.10<br /><br /></span><span style="color: rgb(132, 0, 0);">तं उवाच हृषीकॆशः प्रहसन् इव भारत<br />सॆनयॊः उभयॊः मध्यॆ विषीदंतं इदं वचः ॥ २.१० ॥<br /><br />ತಂ ಉವಾಚ ಹೃಷೀಕೇಶಃ ಪ್ರಹಸನ್ ಇವ ಭಾರತ<br />ಸೇನಯೋಃ ಉಭಯೋಃ ಮಧ್ಯೇ ವಿಷೀದಂತಂ ಇದಂ ವಚಃ || ೨.೧೦ ||<br /><br />taM uvAcha hRuSheekEshaH prahasan iva bhArata<br />sEnayOH ubhayOH madhyE viSheedaMtaM idaM vachaH || 2.10 ||</span><br /><br /><br />O BhArata, Lord Hrisheekesha in a laughing mood spoke these words to the despondent Arjuna in the midst of the two armies.<br /><br /><br /><span style="font-weight: bold;">Verse 2.11<br /><br /></span><span style="color: rgb(132, 0, 0);">श्री भगवान् उवाच :-<br />अशॊच्यान् अन्वशॊचः त्वं प्रज्ञा वादाः च भाषसॆ<br />गतासून् अगतासून् च न अनुशॊचंति पंडिताः ॥ २.११ ॥<br /><br />ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-<br />ಅಶೋಚ್ಯಾನ್ ಅನ್ವಶೋಚಃ ತ್ವಂ ಪ್ರಜ್ಞಾ ವಾದಾಃ ಚ ಭಾಷಸೇ<br />ಗತಾಸೂನ್ ಅಗತಾಸೂನ್ ಚ ನ ಅನುಶೋಚಂತಿ ಪಂಡಿತಾಃ || ೨.೧೧ ||<br /><br />shree bhagavAn uvAcha :-<br />ashOchyAn anvashOchaH tvaM praj~jA vAdAH cha bhAShasE<br />gatAsUn agatAsUn cha na anushOchaMti paMDitAH || 2.11 ||</span><br /><br /><br />The Supreme Lord said: You grieve for those who are not worthy of grief, and yet speak the words of wisdom. The wise grieve neither for the living nor for the dead.<br /><br /><br />Oh Arjuna, thou art grieving about persons who are not worthy of sorrow. You speak out arguments from your independent (egoistic) reasoning.<br /><br />The wise grieve not for the dead (or for those whom death awaits) and (as one does not grieve) for the living.<b><br /><br />or<br /><br /></b>Just as the living do not deserve to be grieved for, so also the dead as well as for whom death awaits need not be grieved for.<br /><br />Why this is so? This is beautifully explained in the next verse by Shri Hari who is full of Jnana. Only followers of Acharya Madhwa can give such correct explanations.<br /><br /><br /><span style="font-weight: bold;">Verse 2.12<br /><br /></span><div class="para"> <span style="color: rgb(132, 0, 0);">न तु एव अहं जातु न आसं न त्वं न इमॆ जनाधिपाः<br />न च ऎव न भविष्यामः सर्वॆ वयं अतः परम् ॥ २.१२ ॥<br /><br />ನ ತು ಏವ ಅಹಂ ಜಾತು ನ ಆಸಂ ನ ತ್ವಂ ನ ಇಮೇ ಜನಾಧಿಪಾಃ<br />ನ ಚ ಏವ ನ ಭವಿಷ್ಯಾಮಃ ಸರ್ವೇ ವಯಂ ಅತಃ ಪರಮ್ || ೨.೧೨ ||<br /><br />na tu Eva ahaM jAtu na AsaM na tvaM na imE janAdhipAH<br />na cha Eva na bhaviShyAmaH sarvE vayaM ataH param || 2.12 ||</span><br /><br /><br />Certainly there was never a time in the past when I did not exist, nor you, nor all these kings; and certainly never in future we all cease to exist.<br /><br /><i>Means, we all, including the Supreme Lord, existed at all times in the past, and also will continue to exist in the future.<br /><br /><br /></i><span style="font-weight: bold;">Verse 2.13<br /><br /></span><span style="color: rgb(132, 0, 0);">दॆहिनः अस्मिन् यथा दॆहॆ कौमारं यौवनं जरा<br />तथा दॆहांतर प्राप्तिः धीरः तत्र न मुह्यति ॥ २.१३ ॥<br /><br />ದೇಹಿನಃ ಅಸ್ಮಿನ್ ಯಥಾ ದೇಹೇ ಕೌಮಾರಂ ಯೌವನಂ ಜರಾ<br />ತಥಾ ದೇಹಾಂತರ ಪ್ರಾಪ್ತಿಃ ಧೀರಃ ತತ್ರ ನ ಮುಹ್ಯತಿ || ೨.೧೩ ||<br /><br />dEhinaH asmin yathA dEhE kaumAraM yauvanaM jarA<br />tathA dEhAMtara prAptiH dheeraH tatra na muhyati || 2.13 ||</span><br /><br /><br />Just as childhood, youth and old age befall the dweller of the body while in the same body, so also the change of body befalls him; the wise one therefore does not become perplexed.<br /><br /><br />As said in 2:11 the wise do NOT grieve for the dead as for the living. Why?<br /><br />Because Wise know that<br /><br />1. Soul is eternal as said in 2:12.<br /><br />2. One may still feel sad on account of loss of body. For this it is stated in 2:13 that wise know that just as living or embodied beings undergo change in bodies from childhood to old age, so do the dead change their bodies. The wise are aware of this and so do NOT grieve for the loss of body as well.<br /><br /><br /><span style="font-weight: bold;">Verse 2.14<br /><br /></span><span style="color: rgb(132, 0, 0);">मात्रा स्पर्शः तु कौंतॆय शीतॊष्ण सुखदुःख दाः<br />आगम अपायिनः अनित्याः तान् तितिक्षस्वः भारत ॥ २.१४ ॥<br /><br />ಮಾತ್ರಾ ಸ್ಪರ್ಶಃ ತು ಕೌಂತೇಯ ಶೀತೋಷ್ಣ ಸುಖದುಃಖ ದಾಃ<br />ಆಗಮ ಅಪಾಯಿನಃ ಅನಿತ್ಯಾಃ ತಾನ್ ತಿತಿಕ್ಷಸ್ವಃ ಭಾರತ || ೨.೧೪ ||<br /><br />mAtrA sparshaH tu kauMtEya sheetOShNa sukhaduHkha dAH<br />Agama apAyinaH anityAH tAn titikShasvaH bhArata || 2.14 ||</span><br /><br /><br />Oh Arjuna is it the contact of senses with sense objects alone the cause of pleasure and pain arising from sensations of cold and heat? They come and go and are impermanent. Render them ineffective Arjuna.<br /><br /><b>Explanation:</b><br /><br />Most schools explain this verse as one should just tolerate pleasure and pain as they are impermanent. Such an explanation is no explanation at all for a person in pain. It does not provide any insight.<br /><br />Arjuna, being aparoksha Jnani, is already aware of the soul and body as explained in 2:12-13. Yet he is sad. So Shri Hari directly addresses the problem of Arjuna in this verse. It is one of the most important verses in Gita.<br /><br />When Shri Krishna asks Arjuna this "is it the contact of senses alone...", he expects an answer NO. It is "abhimana" that is is the real crux of the problem. When a person is in deep sleep, he is NOT aware of the sensations of heat of cold even though the sense of touch is working in this case. In other words the jIvAtma does not have abhimana to its body in deep sleep.<br /><br /></div>Similarly Arjuna's problem here is attachment to his relatives, namely Bheeshmacharya, Dronacharya etc. I have read this verse before and never realized the depth of knowledge Shri Krishna provides. Anyway the crux of problem is mamakara, identification of objects as mine etc.<br /><br />So if one gets rid of this kind of attachment with the correct knowledge that all things belongs to Shri Hari alone, one is freed from the dvandva moha of pleasure and pain. This is how one renders the senses and their connection with happiness and pain ineffective.<br /><br />Shri Subachar also says (I do not fully understand) the verse is to be read in kakusvara. It is to be read in low voice and with contempt which brings the real hidden meaning of the verse.<br /><br />The restrictive clause "They come and go" is added to show that mere contact between senses and objects alone cannot be responsible for happiness and sorrow or pleasure and pain. This clause restricts the attributes of contact between senses and objects or is predicated of the contacts.<br /><br /><br /><span style="font-weight: bold;">Doubt:</span><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >Adi</span> <span style="font-size:85%;"><span style="color: rgb(102, 102, 204);">:-</span></span><br /><br />Is Lord Sri Krishna asking Arjuna to remove 'AbhimAna' so that he becomes indifferent to pain and pleasure alike??Isnt it difficult to live without 'SwAbhimAna'???If that is the case then why does the beloved lord ask Arjuna to remove 'abimAna'??<br /><br />Also I feel the example that u have given to back up the statement to remove abhimana is a little weak. I find it hard to correlate ur example to 'abhimaana'. Can you please explain a bit more as to how ur example is related to the verse so that my doubts stand cleared?<br /><br />Thanks and Best Regards,<br /><br /><br /><span style="font-weight: bold;">Answer:</span><br /><br /><span style="font-size:85%;"><span style="color: rgb(102, 102, 204);">RK :-</span></span><br /><br />Hmmm.. This is a difficult question for me. I am also learning here.<br /><br />This is what I understand. Once one gains aparoksha Jnana, he is aware that he is a soul and is aware of Narayana as well. All his knowledge thereafter directly flows from the ultimate source. Hence his bhakti for Lord is spontaneous and unstoppable.<br /><br />When such is the case, he knows well that everything belongs to Lord as Ishavasya Upanishad says. With this right understanding he does NOT have attachments which is against Lord's will. So he is not subject to dvandva moha. It is a state we cannot even imagine. You are trying to imagine a stoic, I guess, from your point of view.<br /><br />We are NOT Jnanins. So we talk about swAbhimana etc. which is really moha. Without correct knowledge (awareness) everything material is a waste.<br /><br />So ultimately in our case, we will never be perfect in following this advice until we gain progress and gain aparoksha Jnana. All we can do is direct our attachment towards Lord.<br /><br />Deep sleep is the best example of lacking abhimana in our case in my opinion.<br /><br />Another example may be the case where we see our own house burnt to ashes and those of our neighbors. In case our neighbor's house is burnt we do not lament. Similarly when one does not see or hear about one's relative being hurt, one does NOT lament. But once he hears he becomes sad. This is Abhimana.<br /><br /><span style="font-size:85%;"><br /><span style="color: rgb(102, 102, 204);">Vishu :-<br /><br /></span></span>I think that 'abhimaana' in Sanskrit has a meaning closer to attachment rather than respect. Then what rkan makes complete sense. One should leave attachment and perform one's duties, even if it is to kill one's own relatives. It was the attachment, not self-respect or respect for others, that was causing arjuna not to act.<br /><br /><br /><span style="font-size:85%;"><span style="color: rgb(102, 102, 204);">RK </span></span>:-<br /><br />1. In verse 2:14 Shri Krishna asked Arjuna to leave abhimana, which is the cause of sorrow. The next obvious question is how to leave this abhimana.<br /><br />To this Shri Krishna answers in 2:61, where He asks Arjuna to direct his attachment towards Him (<b>matparah</b> - holding Him as the highest).<br /><br />2. There is a saying that instead of putting your leg in the mud and then washing it, it is better to not put your leg in the mud.<br /><br />Similarly, one can ask the question as to why one has to wage a war and then leave attachment and then avoid grief? Why this long route? Instead is it not better to avoid waging war and thus avoid grief?<br /><br />This question is answered in this verse 2:15<br /><br /><br /><span style="font-weight: bold;">Verse 2.15<br /><br /></span><span style="color: rgb(132, 0, 0);">यं हि न व्यथयंति एतॆ पुरुषं पुरुष-ऋषभ<br />सम दुःख सुखं धीरं सः अमृतत्वाय कल्पते ॥ २.१५ ॥<br /><br />ಯಂ ಹಿ ನ ವ್ಯಥಯಂತಿ ಏತೇ ಪುರುಷಂ ಪುರುಷ-ಋಷಭ<br />ಸಮ ದುಃಖ ಸುಖಂ ಧೀರಂ ಸಃ ಅಮೃತತ್ವಾಯ ಕಲ್ಪತೆ || ೨.೧೫ ||<br /><br />yaM hi na vyathayaMti EtE puruShaM puruSha-RuShabha<br />sama duHkha sukhaM dheeraM saH amRutatvAya kalpate || 2.15 ||</span><br /><br /><br />O Bull among men, whomsoever destitute of attachment, whom the prospect of pleasure and pain does not at all agitate, that Purusha, who is capable of keeping himself above the influence of exhilaration or dejection that may be produced by the pleasurable or painful sensations, is able to tread the path of Mukti<br /><br /><br />As a Kshatriya it is Arjuna's paramount duty to uphold dharma and destroy adharma without expecting material results as pooja to Shri Krishna. To an ignorant mind it may appear that avoiding pain is good. However, a far greater purusharta is leaving abhimana and the fruit of this is Moksha (amRutatvAya kalpate) itself.<br /><br />3. The word <b>Purusha</b> is usually translated as "man". This is incorrect in this context. Purusha (puram sharati) also means one who is awake and aware.<br /><br />This word also means one who has knowledge of Brahma and is competent or qualified to walk the path of Moksha. By the use of this word <b>"Purushah"</b>, Shri Krishna indicates that one who leaves of abhimana or attachment he attains Brahma Jnana and Moksha.<br /><br /><b>4. dhIra - brave and wise</b><br /><br />He is brave and wise because he does not lament when sorrow comes and get intoxicated when happiness (sukha in some form) comes. His mind is always equipoised.<br /><br /><b>5. Sama-duhka sukam:</b><br /><br />Most translators wrongly translate this part as treating sorrow and happiness as same. This makes no sense at all. Happiness and sorrow are NOT same whether you are dhira or not.<br /><br />What this means is that a dhira is NOT affected by material conditions. The translation is very correct.<br /><br /><br /><span style="font-weight: bold;">Verse 2.16</span><br /><br /><div class="para"> <span style="color: rgb(132, 0, 0);">न असतः विद्यते भावः न अभावः विद्यते सतः<br />उभयॊः अपि दृष्टः अंतः तु अनयॊः तत्व दर्शिभिः ॥ २.१६ ॥<br /><br />ನ ಅಸತಃ ವಿದ್ಯತೆ ಭಾವಃ ನ ಅಭಾವಃ ವಿದ್ಯತೆ ಸತಃ<br />ಉಭಯೋಃ ಅಪಿ ದೃಷ್ಟಃ ಅಂತಃ ತು ಅನಯೋಃ ತತ್ವ ದರ್ಶಿಭಿಃ || ೨.೧೬ ||<br /><br />na asataH vidyate bhAvaH na abhAvaH vidyate sataH<br />ubhayOH api dRuShTaH aMtaH tu anayOH tatva darshibhiH || 2.16 ||</span><br /><br /><br />From the unrighteousness results no happiness, from righteousness results no miserable; of both these facts, the conclusion as handed down is actually observed by those who have seen the Truth<br /><br /><i>The great and the wise have not only received the traditional view but have also actually observed its conclusive and truthful character, that a righteous deed never leads to misery, nor an unrighteous deed to happiness.<br /><br /><br /></i><span style="color: rgb(102, 102, 204);font-size:85%;" >RK :-</span><i><br /><br /></i>The book by Dr. P. Nagaraja Rao gives 10 different meanings for this verse.<br /><br /><b>1. First meaning:</b> It is given above. To Arjuna's question "pApaM Eva AshrayEt asmAn" in 1:36, Shri Krishna tells Arjuna that ther eis no sin in righteous war.<br /><br /><b>2. Second meaning:</b><br /><br />For prakrti (asat) there is no non-existence, for Brahman (sat) there is no non-existence. Verily, both these examples are seen by the seers.<br /><br />Advaita is refuted.<br /><br /><b>3. Third meaning:</b><br /><br />asataH - from non-existent<br /><br />na vidyate bhAvaH - there is no production<br /><br />sataH - from existence<br /><br />abhAvaH vidyate - there is production<br /><br />This meaning refutes Buddhism's theory of shunya.<br /><br /><b>4. Fourth meaning:</b><br /><br />asataH - One who thinks Brahman is full of sorrow<br /><br />na bhAvo vidyate - in him there is no non-existence of sorrow<br /><br />sataH - One who thinks Brahman is full of bliss<br /><br />na bhAvo vidyate - there is no non-existence of bliss<br /><br /><b>5. Fifth meaning:</b><br /><br />asataH sataH - Parabrahman and Mukhyaprana<br /><br />bhAvaH - Jnana (Knowledge)<br /><br />abhAvaH - Ajnana (ignorance)<br /><br />abhAvaH na vidyate - they do not have ignorance<br /><br /><b>6. Sixth meaning:</b><br /><br />Arjuna has a doubt regarding kulas, women etc. getting degraded (verses 1:39-40). This is answered in this verse with the following meaning.<br /><br />asataH - bad men or evil men<br /><br />bhAvo na vidyate - there will be no existence (of evil men due to war)<br /><br />sataH - Satvika or good men<br /><br />abhAvaH na vidyate - there will be no non-existence<br /><br />Since in a righteous war all evil people are destroyed, there is no possibility of anyone destroying dharma in respect of behavior of women folk as imagined and objected to by Arjuna.<br /><br /><b>7. Seventh meaning:</b><br /><br />Arjuna wants to avoid war for fear of pain. There is no lasting bliss in samsara.<br /><br />asataH - those in samsara<br /><br />bhAvo na vidyate - there is no (lasting) sukha<br /><br />sataH - muktAh or liberated<br /><br />abhAvaH na vidyate - there is no non-existence of bliss<br /><br /><b>8. Eighth meaning:</b><br /><br />A question could be asked as to why did Shri Krishna did NOT advice Duryodhana and weaned him away? This is answered for the following meaning.<br /><br /><b>In this meaning the word bhAvaH = bhakti</b><br /><br />asataH - for tAmasic jIvas<br /><br />bhAvaH na vidyate - there is no existence of bhakti<br /><br />sataH - for sAtvika jIvas<br /><br />abhAvaH na vidyate - there is no non-existence of bhakti<br /><br /><b>Hence Shri Krishna does NOT teach Duryodhana as he is a tAmasic jIva.</b><br /><br /><b><span style="color: rgb(255, 0, 0);">9. Ninth meaning:</span></b><br /><br /><b>In this meaning the word bhAvaH = srishti or creation</b><br /><br />asataH - subtle form of an object<br /><br />bhAvaH na vidyate - there is no existence of qualities in gross form of an object not present in the subtle form<br /><br />Also whatever is present in the subtle form, can never be absent in the gross form.<br /><br /><b>This statement supports the concept of inherent nature of souls.</b><br /><br /><b><span style="color: rgb(255, 0, 0);">10. Tenth meaning:</span></b><br /><br />Shri Vidyamanya Tirtha of Palimar Mutt (gItAgAmbIrya) gives the following meaning.<br /><br />vede asataH - What is NOT laid down in Vedas<br /><br />bhAvaH na vidyate - there is no existence<br /><br />sataH - What is laid down in Vedas<br /><br />abhAvaH na vidyate - there is no non-existence.<br /><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >Bala :-</span><br /><br />@ Mr. rkan<br /><br />In the second meaning you wrote:<br /><br /><span style="color: rgb(255, 0, 0);">For prakrti (asat) there is no non-existence, for Brahman (sat) there is no non-existence. Verily, both these examples are seen by the seers.<br />Advaita is refuted.</span><br /><br />I can understand that asat = prakRuti and sat = Brahman<br />But I didn’t understand how you wrote “there is no non-existence” for both.<br />One is “na vidyate <b>bhAvaH</b>” and the other is “na vidyate <b>abhAvaH</b>”.<br /><br /><br />In the fifth meaning, you wrote:<br /><br /><span style="color: rgb(255, 0, 0);">asataH sataH - Parabrahman and Mukhyaprana<br />bhAvaH - Jnana (Knowledge)<br />abhAvaH - Ajnana (ignorance)<br />abhAvaH na vidyate - they do not have ignorance</span><br /><br />How do you include the meaning of “na bhAvaH vidyate” in this case ?<br /><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >RK :-</span><br /><br />I am NOT good in Sanskrit, but this is what the book mentions. May be you can explain to us the grammar from the following. I did not understand how grammatically the meanings were derived.<br /><br />asataH - for prakrti<br /><br />abhAvaH na vidyate - there is no nonexistence<br /><br />sataH - for Brahman<br /><br />abhAvaH navidyate - there is no non-existence<br /><br /><span style="color: rgb(255, 0, 0);">In the fifth meaning, you wrote:.......<br /><br />How do you include the meaning of “na bhAvaH vidyate” in this case ? </span><br /><br />beats me. But just as the above case this meaning is brought out.<br /><br />If you understand the grammar please explain to us.<br /><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >Bala :-</span><br /><br />The word “abhAvaH” appears only once in the verse; and the second word is “bhAvaH”. I don’t know how the author can take both the words as “abhAvaH”.<br /><br />Sri Subba Rau writes:<br /><br /><span style="color: rgb(255, 0, 0);"><b>“Just as there is no non-existence of the cause, so also there is not the non-existence of Brahman ...”</b></span><br /><br />and then he writes:<br /><br /><span style="color: rgb(255, 0, 0);"><b>In this interpretation the ‘abhAva’ is twice used as well as the predicate. </b></span><br /><br />I didn’t understand this sentence.<br /><br />Anyway, I think the first meaning is straightforward and the most appropriate in the context.<br /><br /><br /><span style="color: rgb(102, 102, 204);font-size:85%;" >Dilip :-</span><br /><br /><i>One is “na vidyate bhAvaH” and the other is “na vidyate abhAvaH”.<br /></i><br /><br />Both are right:<br /><br />nAsatO vidyatE&bhAvaH or nAstO vidyatE bhAvaH (notice the padacchEda)<br /><br />Therefore nAsatO vidyatE&bhAvaH nabhAvO vidyatE sataH becomes:<br /><br />astaH = for prakRuti, abhAvaH = destruction, na vidyatE = is not there.<br />sataH = for the Lord, abhAvaH = destruction, na vidyatE = is not there.<br /><br />In case we take nAstO vidyatE bhAvaH nabhAvO vidyatE sataH , then the meaning becomes:<br /><br />astaH = from bad deeds, bhAvaH = happiness, na vidyatE = is not there.<br />sataH = from good deeds, abhAvaH = sorrow, na vidyatE = is not there.<br /><br /><br /><span style="font-weight: bold;">Verse 2.17</span><br /><br /><div class="para"> <span style="color: rgb(132, 0, 0);">अविनाशि तु तत् विद्धि यॆन सर्वं इदं ततम्<br />विनाशं अव्ययस्य अस्य न कश्चित् कर्तुं अर्हति ॥ २.१७ ॥<br /><br />ಅವಿನಾಶಿ ತು ತತ್ ವಿದ್ಧಿ ಯೇನ ಸರ್ವಂ ಇದಂ ತತಮ್<br />ವಿನಾಶಂ ಅವ್ಯಯಸ್ಯ ಅಸ್ಯ ನ ಕಶ್ಚಿತ್ ಕರ್ತುಂ ಅರ್ಹತಿ || ೨.೧೭ ||<br /><br />avinAshi tu tat viddhi yEna sarvaM idaM tatam<br />vinAshaM avyayasya asya na kashchit kartuM arhati || 2.17 ||</span><br /><br /><br />Absolutely indestructible is that by itself, by which all this is pervaded; no one can work the destruction of this, which is irreducible.<br /><br /><i>The all-pervading is not only indestructible (that does not become decayed by virtue of its own nature) but is also destitute of beginning. There is nothing powerful enough to destroy what is irreducible or immutable.<br /><br /><br /></i><h3 class="smller">some info on 2:17</h3> <div class="para"> <b>First Meaning</b><br /><br />yEna idaM sarvaM tatam, tat avinAshi tu viddhi = By which entity this whole world is pervaded, that entity which is eternal and permanent, is to be known<br /><br />avyayasya asya vinAshaM kartuM kashchit na arhati = That entity without change and pervaded in all places cannot be destroyed by anyone.<br /><br />In this meaning, AchArya points out the niyatva of<br /><br />1. varna or Sanskrit letters<br />2. avyakrta akasha<br />3. Time.<br /><br />These three are all pervading an have no destruction.<br /><br /><b>Second Meaning:</b><br /><br />yEna idaM sarvaM tatam, tat tu avinAshi = By that Eswara this whole Universe is pervaded. That Eswara, Shri Vishnu, is indestructible in a special manner.<br /><br />viddhi = know it<br /><br />avyayasya asya = For ths indestructible God<br /><br />na kashchit vinAshaM kartuM arhati = No one is able to destroy.<br /><br />----------------------------------------<wbr>------------<br /><br />na arhati = Nobody is able to destroy. One may think that world can be destroyed by somebody (other than Shri Hari) by curse or other ways, although by nature world is eternal. This part confirms that nobody is able to do it.<br /><br />tu = This word brings the specialty of Visnu being non-destructible in a unique way.<br /><br />Varaha Purana states that destruction is of four kinds.<br /><br />1. Non-permanent (anityatvaM)<br />2. Loss of body (dehahAnih )<br />3. attainment of grief (duhkaprApti)<br />4. imperfection (apurnatvam)<br /><br />a. All four kinds of destruction is seen in case of pot, cloth etc.<br /><br />b. Anityatvam is NOT there for jIva, but all the other three exists.<br /><br />c. anityatvaM, dehahAnih, duhkaprApti are absent in Mahalakshmi, but apurnatva is there in Her.<br /><br />d. All the four are ALWAYS absent in Shri Hari, Who is supreme.<br /><br />This meaning is brought out by the word 'tu' in this context.<br /><br /><br />tatam = vyAptaM = pervaded, which includes three important factors.<br /><br />1. Present everywhere (deshatah vyAptaM)<br />2. Present at all times (kAlatah vyAptaM)<br />3. Present with all limitless perfection. (gunatah vyAptaM)<br /><br /><b>a. All three are applicable ONLY to Shri Vishnu.</b><br /><br />b. For jIva, only kAlah vyAptaM applies, NOT the other two.<br /><br />c. For loka mata Lakshmi Devi, deshatah vyAptaM and kAlatah vyAptaM applies but NOT gunatah vyAptaM.<br /><br /><br /><span style="font-weight: bold;">Verse 2.18</span><span style="font-style: italic;"><span style="font-weight: bold;"><span style="font-style: italic;"><span style="font-style: italic;"><br /><br /></span></span></span></span><span style="color: rgb(132, 0, 0);">अंतवंत इमॆ दॆहा नित्यस्य उक्ताः शरीरिणः<br />अनाशिनः अप्रमॆयस्य तस्मात् युध्यस्व भारत ॥ २.१८ ॥<br /><br />ಅಂತವಂತ ಇಮೇ ದೇಹಾ ನಿತ್ಯಸ್ಯ ಉಕ್ತಾಃ ಶರೀರಿಣಃ<br />ಅನಾಶಿನಃ ಅಪ್ರಮೇಯಸ್ಯ ತಸ್ಮಾತ್ ಯುಧ್ಯಸ್ವ ಭಾರತ || ೨.೧೮ ||<br /><br />aMtavaMta imE dEhA nityasya uktAH shareeriNaH<br />anAshinaH apramEyasya tasmAt yudhyasva bhArata || 2.18 ||</span><br /><br /><br />Destructible are these bodies of the eternal souls, who are dwellers in the body. The souls themselves are indestructible and immeasurable; therefore fight O Arjuna<br /><br /><b>Meaning 1:</b><br /><br />apramEyasya anAshinaH nityasya shareeriNaH imE dEhA aMtavaMta uktAH<br /><br />Having negligible similarity with Bhagavan, who is all-pervasive, indestructible, and eternal, these gross bodies visible to the eyes possessed by the jIvas are destructible.<br /><br />tasmAt bhArata yudhyasva<br /><br />Therefore Arjuna wage this dharmic war.<br /><br /><b>Meaning 2:</b><br /><br />nityasya shareeriNaH imE dEhA aMtavaMta uktAH<br /><br />These jIvas having eternal and imperishable svarupa dehas is said to possess gross bodies that are perishable.<br /><br />tasmAt bhArata anAshinaH apramEyasya yudhyasva<br /><br />Therefore as puja to the Lord who does NOT have four kinds of destruction, wage this dharmic war.<br /><br /><b>Some points:</b><br /><br />1. Every jIva has its own bimba rupa. Darshana of bimba rupa is necessary for Moksha even though all rupas of Lord are equal. One of the upanishads talk about this. rupam rupam pratirupo babhuva...<br /><br />2. When it is said that jIva is pratibimba of Lord, it talks about dependence of jIva on Lord and NOT taken literally.<br /><br />3. In Mahabharatha Tatparyanirnaya, Acharya talks about Rudra deva being reflection of Mukhyaprana etc. It may seem that this is contradicting point 1 which says all jIvas are pratibimba of Lord.<br /><br />However, since pratibimba or reflection means dependence on Lord, it can be explained. Rudra Deva is dependent on both Mukhyaprana and more on Lord.<br /><br />4. Ectype is Bimba or paramtma.<br /><br />Prototype is Pratibimba<br /><br />Mirror is Upadhi.<br /><br />There are two kinds of prototypes.<br /><br />One having a reflecting media like a mirror or pond. Another not having any separate reflecting media, but the reflection and reflecting media coincides, like the case of rainbow.<br /><br />jIva belongs to the second category where its svarupa itself is the reflecting media.<br /><br />5. Since Lord is anAshinaH (indestructible), jIvas are eternal (nitya).<br /><br />6. It could be asked, if the Bimba stands outside the limit of upadhi, there can be no pratibimba. To clear this doubt it is said apramEyasya, i.e. all-pervasive. Another meaning of this word is one who cannot be known completely.<br /><br /><span style="font-weight: bold;"><br />Verse 2.19</span><span style="font-style: italic;"><br /><br /></span><span style="color: rgb(132, 0, 0);">यः एनं वॆत्ति हंतारं यः च एनं मन्यते हतम्<br />उभौ तौ न विजानीतः न अयं हंति न हन्यते ॥ २.१९ ॥<br /><br />ಯಃ ಏನಂ ವೇತ್ತಿ ಹಂತಾರಂ ಯಃ ಚ ಏನಂ ಮನ್ಯತೆ ಹತಮ್<br />ಉಭೌ ತೌ ನ ವಿಜಾನೀತಃ ನ ಅಯಂ ಹಂತಿ ನ ಹನ್ಯತೆ || ೨.೧೯ ||<br /><br />yaH EnaM vEtti haMtAraM yaH cha EnaM manyate hatam<br />ubhau tau na vijAneetaH na ayaM haMti na hanyate || 2.19 ||</span><br /><br /><br />The person who thinks that 'this' soul is the independent agent in killing 'that' soul, and the person who thinks 'that' soul is killed by 'this' soul acting independently - both these persons do not perceive the truth; because a soul neither slays nor is slain<br /><br />yaH EnaM haMtAraM vEtti yaH cha EnaM hatam manyate tau ubhau na vijAneetaH<br /><br />Whoever thinks he has killed independently and whoever thinks that another peson was killed, both of them have not understood the truth and are under delusion.<br /><br />ayaM na haMti na hanyate<br /><br />The soul neither kills nor is killed.<br /><br />Some relevant questions.<br /><br />1. What is the sense of the word "kill" here?<br /><br />By upalakshana it stands for all actions.<br /><br />2. Does it include the common meaning of separating body and soul?<br /><br />Even in this case the verse is applicable as jIva is NOT independent agent. jIva acts as per its karma as allowed by Lord.<br /><br />3. If it stands for all actions, then does it not say that jIva is actionless? Is this position sound?<br /><br />Dependence not does not necessarily imply jIva is without free will and action. As jIva is completely dependent on Lord for all actions, jIva is actionless only relative to the actions of God.<br /><br />4. Who are the two persons said to be gnorant.<br /><br />a. One who thinks jIvas are independent in performing actions.<br />b. One who thinks jIvas are not eternal.<br /><br />5. Since Arjuna lamented in earlier verses that Bhisma and other may be killed by him, Shri Krishna enlightens Arjuna that he is NOT independent agent here and is only a subordinate agent.<br /><br />Shri Krishna explains to Udhava in Bhagavatam 11:16:7 as given below.<br /><br />jñātvā jñāti-vadhaḿ garhyamadharmaḿ rājya-hetukam<br />tato nivṛtto hantāham hato'yam iti laukikaḥ<br />sa tadā puruṣa-vyāghro yuktyā me pratibodhitaḥ<br /><br />My dear friend Arjuna refused to fight under the wrong idea that he was the killer and the foe was liable to be killed by him. I dispelled his doubt.<br /><br />Shri Krishna then repeats the vibhuti adhyaya (10th chapter) of Gita in Bhagavatam to show to Udhava how He dispelled the doubt of Arjuna. In short Shri Krishna is present in everything excellent and He is the independent doer. hence Vibhuti adhyaya is expansion of this verse.<br /><br /><br /><span style="font-weight: bold;">Verse 2.20</span><br /><br /><div class="para"> <span style="color: rgb(132, 0, 0);">न जायतॆ म्रियतॆ वा कदाचिन् न अयं भूत्वा भविता वा न भूयः<br />अजः नित्यः शाश्वतः अयं पुराणः न हन्यतॆ हन्यमानॆ शरीरॆ ॥ २.२० ॥<br /><br />ನ ಜಾಯತೇ ಮ್ರಿಯತೇ ವಾ ಕದಾಚಿನ್ ನ ಅಯಂ ಭೂತ್ವಾ ಭವಿತಾ ವಾ ನ ಭೂಯಃ<br />ಅಜಃ ನಿತ್ಯಃ ಶಾಶ್ವತಃ ಅಯಂ ಪುರಾಣಃ ನ ಹನ್ಯತೇ ಹನ್ಯಮಾನೇ ಶರೀರೇ || ೨.೨೦ ||<br /><br />na jAyatE mriyatE vA kadAchin na ayaM bhUtvA bhavitA vA na bhUyaH<br />ajaH nityaH shAshvataH ayaM purANaH na hanyatE hanyamAnE shareerE || 2.20 ||</span><br /><br /><br />Neither is he (soul or jeeva) born, nor does he die; and having been once in existence, he is not to be produced again; he is unborn and indestructible; he is eternally of the same character; he is a wanderer through the bodies; he is not slain when the body is slain.<br /><br /><i>This same verse can be translated in another way with first half describing the Lord, and the other half describing the soul:<br /><br />This highest person (Lord) is neither produced, nor destroyed; having been for ever in existence, He at times becomes manifest, but He is never born [with a physical body].<br />This soul too is unborn, indestructible and eternally of the same character, being the wanderer through the bodies; but he is not destroyed even when the body is destroyed.<br /><br /><br /></i><span style="font-weight: bold;">Verse 2.21</span><i><br /><br /></i><div class="para"> <span style="color: rgb(132, 0, 0);">वॆद अविनाशिनं नित्यं यः एनं अजं अव्ययम्<br />कथं सः पुरुषः पार्थ कं घातयति हंति कम् ॥ २.२१ ॥<br /><br />ವೇದ ಅವಿನಾಶಿನಂ ನಿತ್ಯಂ ಯಃ ಏನಂ ಅಜಂ ಅವ್ಯಯಮ್<br />ಕಥಂ ಸಃ ಪುರುಷಃ ಪಾರ್ಥ ಕಂ ಘಾತಯತಿ ಹಂತಿ ಕಮ್ || ೨.೨೧ ||<br /><br />vEda avinAshinaM nityaM yaH EnaM ajaM avyayam<br />kathaM saH puruShaH pArtha kaM ghAtayati haMti kam || 2.21 ||</span><br /><br /><br />One who knows that the soul is eternal, unborn, imperishable and indestructible, how can that person think of himself killing or causing another to kill or to be killed?<br /><br /><i>Another meaning:<br />One who knows this imperishable, indestructible, unborn, unmodified Lord [as the absolute ruler], how can such a person think of himself becoming the destroyer of anything or causing any other to bring about destruction?<br /><br /></i><br /><span style="font-weight: bold;">Verse 2.22</span><i><br /><br /></i><span style="color: rgb(132, 0, 0);">वासंति जीर्णानि यथा विहाय नवानि गृह्णाति नरः अपराणि<br />तथा शरीराणि विहाय जीर्णानि अन्यानि संयाति नवानि दॆही ॥ २.२२ ॥<br /><br />ವಾಸಂತಿ ಜೀರ್ಣಾನಿ ಯಥಾ ವಿಹಾಯ ನವಾನಿ ಗೃಹ್ಣಾತಿ ನರಃ ಅಪರಾಣಿ<br />ತಥಾ ಶರೀರಾಣಿ ವಿಹಾಯ ಜೀರ್ಣಾನಿ ಅನ್ಯಾನಿ ಸಂಯಾತಿ ನವಾನಿ ದೇಹೀ || ೨.೨೨ ||<br /><br />vAsaMti jeerNAni yathA vihAya navAni gRuhNAti naraH aparANi<br />tathA shareerANi vihAya jeerNAni anyAni saMyAti navAni dEhI || 2.22 ||</span><br /><br /><br />Just as a person having cast off the worn out cloth, gets other fresh ones, so also the dweller of the body (i.e., soul) casts off the worn out body and goes on to other fresh ones.<br /><br />naraH yathA vAsaMsi jeerNAni vihAya, navAni aparANi gRuhNAti<br /><br />Just as a person abandons old clothes and takes on new clothes<br /><br />tathA dEhI jeerNAni shareerANi vihAya, anyAni navAni saMyAti || 2.22 ||<br /><br />likewise the soul takes new bodies abandoning worn out bodies.<br /><br /><b>Some points</b><br /><br /><b>1. purANaH := jIvaH</b><br /><br />It was understood as <b>purANi := anEka dEhAni aNati iti, takes on different bodies and resides there.</b><br /><br />2. In verse 13 a person was said to be dhIrah when he understands the difference between body and soul. In this verse a good example is given.<br /><br />3. <b>jeerNAni - worn out</b><br /><br />This word does NOT merely mean worn out, but also "fulfillment of a purpose as per His desire." Death and body being wornout is NOT merely due to old age alone, but includes other cases such as abhimanyu's case of war etc.<br /><br /><br /><span style="font-weight: bold;">Verse 2.23</span><br /><br /><span style="color: rgb(132, 0, 0);">न एनं छिन्दन्ति शस्त्राणि न एनं दहति पावकः<br />न च एनं क्लॆदयन्ति आपः न शॊषयति मारुतः ॥ २.२३ ॥<br /><br />ನ ಏನಂ ಛಿಂದಂತಿ ಶಸ್ತ್ರಾಣಿ ನ ಏನಂ ದಹತಿ ಪಾವಕಃ<br />ನ ಚ ಏನಂ ಕ್ಲೇದಯಂತಿ ಆಪಃ ನ ಶೋಷಯತಿ ಮಾರುತಃ || ೨.೨೩ ||<br /><br />na EnaM ChiMdaMti shastrANi na EnaM dahati pAvakaH<br />na cha EnaM klEdayaMti ApaH na shOShayati mArutaH || 2.23 ||</span><br /><br /><br />Weapons do not cut him, Fire does not burn him, Water does not wet him, Wind does not dry him. (him = the dweller in the body = soul)<br /><br /><b>Points:</b><br /><br />1. According to Gita Bhashya <b>EnaM</b> applies to paramatma, while according to Tatparya it applies to jIva.<br /><br />2. In this verse destruction of jIva, by natural or accidental causes or even extra-ordinary or special causes like Daksha sacrifice is ruled out.<br /><br />3. As per grammar using the word <b>EnaM</b> once is enough. Yet this word is used thrice. This is to stress and make a strong emphasis to Arjuna the the jIva dwelling within Arjuna's body and the jIvas within other bodies are eternal.<br /><br />In the case of <b>EnaM</b> referring to Shri Krishna, it establishes that His deha (chidanandasvarupasya bhagavat dEhasya acChEdatvAt) being indestructible also.<br /><br />In this case the repetition establishes that His avataras are not different. There is no difference among them and there is no gradation between them.<br /><br /><br /><span style="font-weight: bold;">Verse 2.24</span><br /><br /><span style="color: rgb(132, 0, 0);">अच्छॆद्यः अयं अदाह्यः अयं अक्लॆद्यः अशॊष्य एव च<br />नित्यः सर्वगतः स्थाणुः अचलः अयं सनातनः ॥ २.२४ ॥<br /><br />ಅಚ್ಛೇದ್ಯಃ ಅಯಂ ಅದಾಹ್ಯಃ ಅಯಂ ಅಕ್ಲೇದ್ಯಃ ಅಶೋಷ್ಯ ಏವ ಚ<br />ನಿತ್ಯಃ ಸರ್ವಗತಃ ಸ್ಥಾಣುಃ ಅಚಲಃ ಅಯಂ ಸನಾತನಃ || ೨.೨೪ ||<br /><br />acChEdyaH ayaM adAhyaH ayaM aklEdyaH ashOShya Eva cha<br />nityaH sarvagataH sthANuH achalaH ayaM sanAtanaH || 2.24 ||</span><br /><br /><br />He, the soul, is uncleavable, incombustible, can neither be wetted nor dried; he is eternal, all-pervading, stable, unmoved and primordial<br /><br />acChEdyaH ayaM adAhyaH ayaM aklEdyaH ashOShya Eva cha<br /><br />He, the soul, is uncleavable, incombustible, can neither be wetted nor dried;<br /><br /><b>The translation for the second part of the verse is wrong in my opinion. This part requires careful analysis, otherwise it could lead to advaita interpretations, calling soul as all-pervasive.</b><br /><br /><b>nityaH sarvagataHsthANuH</b> achalaH ayaM sanAtanaH || 2.24 ||<br /><br />This soul is eternally <b>(nityaH)</b> resting (sthA) on the omnipresent (sarvagataH) unchanging (sthANuH) Lord, this soul is unaffected by physical motion of matter like the Lord and subject to spiritual dos and donts.<br /><br />or<br /><br />This soul is resting on the eternally omnipresent unchanging Lord, this soul cannot move on its own accord independent of Lord and dependent on Lord as His prototype.<br /><br /><b>Points:</b><br /><br />1. When it was stated in the previous verse that soul cannot be cut etc., why is it repeated here?<br /><br />The previous verse was in present tense and somebody may think soul can destroyed in future. To remove this doubt it is stated here clearly that it is NOT so.<br /><br />2. A doubt may arise, if soul is eternal like Lord, why should one worship Him? To clear this the second part is said.<br /><br />ayaM <b>nityaH sarvagataHsthANuH</b><br /><br />Tha part is bold is a compound word. nityaH qualifies both sarvagataH as well as sthA (resting). Look for meanings above.<br /><br />3. <b>achalaH =</b> Always dependent on Lord and cannot move on its own accord independently.<br /><br />In case of Lord it refers to Him being not affected by matter. It also means being without any kind of worldly activity like jIvas.<br /><br />4. <b>sthANuH =</b> Not mutable or unchangeable. Because of His achintyAdbhuta shakti He is unchangeable even though He is responsible for creation etc. activities.<br /><br /><br /><span style="font-weight: bold;">Verse 2.25</span><br /><br /><div class="para"> <span style="color: rgb(132, 0, 0);">अव्यक्तः अयं अचिन्त्यः अयं अविकार्यः अयं उच्यतॆ<br />तस्मात् एवं विदित्वा एनं न अनुशॊचितुं अर्हसि ॥ २.२५ ॥<br /><br />ಅವ್ಯಕ್ತಃ ಅಯಂ ಅಚಿಂತ್ಯಃ ಅಯಂ ಅವಿಕಾರ್ಯಃ ಅಯಂ ಉಚ್ಯತೇ<br />ತಸ್ಮಾತ್ ಏವಂ ವಿದಿತ್ವಾ ಏನಂ ನ ಅನುಶೋಚಿತುಂ ಅರ್ಹಸಿ || ೨.೨೫ ||<br /><br />avyaktaH ayaM achiMtyaH ayaM avikAryaH ayaM uchyatE<br />tasmAt EvaM viditvA EnaM na anushOchituM arhasi || 2.25 ||</span><br /><br /><br />He is un-manifest; He is incomprehensible; He is not changeable; He is so described by the Shrutis. Therefore it is not fit for you to grieve, having known this (soul) to be such,<br /><br /><i>The eternal existence of the soul being established on the threefold ground that the soul is not destructible - (1) by the interruption of the relation of the Lord whose image he is, (2) by the curses or boons, (3) by the action of weapons; you knowing the jeeva to be eternal, etc., there is no reason for you to grieve for him.<br /><br /></i>ayaM avyaktaH = Shri Hari is subtle and invisible<br /><br />ayaM achiMtyaH = He is beyond human contemplation of mind<br /><br />ayaM avikAryaH = He is always the same without any change<br /><br />uchyatE = told so in Vedic authorities<br /><br />tasmAt EnaM EvaM viditvA anushOchituM na arhasi = Therefore jIva is eternal (being pratibimba of Shri Hari). having thus understood, there is no reason to feel sorrow over it and it is NOT fit to feel sorrrow over the soul.<br /><br />or<br /><br />tasmAt = Therfore having understood that Shri Hari alone is independent and gives moksha by removing all sorrow.<br /><br />EnaM = That BhagavAn<br /><br />EvaM = Likewise (He is avyakta)<br /><br />viditvA anushOchituM na arhasi = Having understood Shri Hari like this, if the dharmic war is fought, Arjuna is not fit for sorrow f material world, i.e. he will attain Moksha.<br /><br /><b>Points:</b><br /><br />1. Why is Paramatma NOT s<a href="http://www.blogger.com/post-create.g?blogID=4277510396610639127">Blogger: Tatvavaada Philosophy - Create Post</a>een even though He is all pervasive. This is answered as avyakta, he is subtle.<br /><br />2. How is it possible for Shri hari to have a body then? He is achiMtyaH, beyond human mind.<br /><br />3. Can His achiNtyashakti be destroyed anytime? This is answered as He is avikAryaH, unchanging.<br /><br /><br /><br /><span style="font-weight: bold;">Verse 2.26</span><i><br /><br /></i><span style="color: rgb(132, 0, 0);">अथ च एनं नित्यजातं नित्यं वा मन्यसे मृतम्<br />तथापि त्वं महाबाहो न एवं शोचितुं अर्हसि ॥ २.२६ ॥<br /><br />ಅಥ ಚ ಏನಂ ನಿತ್ಯಜಾತಂ ನಿತ್ಯಂ ವಾ ಮನ್ಯಸೇ ಮೃತಮ್<br />ತಥಾಪಿ ತ್ವಂ ಮಹಾಬಾಹೋ ನ ಏವಂ ಶೋಚಿತುಂ ಅರ್ಹಸಿ || ೨.೨೬ ||<br /><br />atha cha EnaM nityajAtaM nityaM vA manyasE mRutam<br />tathApi tvaM mahAbAhO na EvaM shOchituM arhasi || 2.26 ||</span><br /><br /><br />Now, if you were to think of him as having birth alone, or having death alone, even then, O mighty armed man, it is not fit for you to grieve<br /><br /><br /><span style="font-weight: bold;">Verse 2.27</span><br /><br /><span style="color: rgb(132, 0, 0);">जातस्य हि ध्रुवः मृत्युः ध्रुवं जन्म मृतस्य च<br />तस्मात् अपरिहार्ये अर्थे न त्वं शोचितुं अर्हसि ॥ २.२७ ॥<br /><br />ಜಾತಸ್ಯ ಹಿ ಧ್ರುವಃ ಮೃತ್ಯುಃ ಧ್ರುವಂ ಜನ್ಮ ಮೃತಸ್ಯ ಚ<br />ತಸ್ಮಾತ್ ಅಪರಿಹಾರ್ಯೇ ಅರ್ಥೇ ನ ತ್ವಂ ಶೋಚಿತುಂ ಅರ್ಹಸಿ || ೨.೨೭ ||<br /><br />jAtasya hi dhruvaH mRutyuH dhruvaM janma mRutasya cha<br />tasmAt aparihAryE arthE na tvaM shOchituM arhasi || 2.27 ||</span><br /><br /><br />For the one who is born, death is certain, and for the one who is dead, birth is certain. Therefore you should not grieve for an inevitable situation.<br /><br />1. In verse 26 and 27, Shri Krishna answers question regarding the grief over destruction of bodies. Since death of this body is inevitable, it is not ft for Arjuna to grieve over inevitable sitation. It s better for him to discharge his duties.<br /><br />2. aparihAryE = inevitable (verse 2:27)<br /><br />3. aparihAryE also answers the question as to who can cure death.<br /><br />The sanskrit alphabet "a" = brahma, i.e. Vishnu<br /><br />parihAryE = can cure<br /><br />So in this sense, it is an advice to Arjuna to leave the matter to Him and do his duty.<br /><br /><br /><br /><span style="font-weight: bold;">Verse 2.28</span><br /><br /><span style="color: rgb(132, 0, 0);">अव्यक्त आदीनि भूतानि व्यक्त मध्यानि भारत<br />अव्यक्त निधनानि एव तत्र का परिदॆवना ॥ २.२८ ॥<br /><br />ಅವ್ಯಕ್ತ ಆದೀನಿ ಭೂತಾನಿ ವ್ಯಕ್ತ ಮಧ್ಯಾನಿ ಭಾರತ<br />ಅವ್ಯಕ್ತ ನಿಧನಾನಿ ಏವ ತತ್ರ ಕಾ ಪರಿದೇವನಾ || ೨.೨೮ ||<br /><br />avyakta Adeeni bhUtAni vyakta madhyAni bhArata<br />avyakta nidhanAni Eva tatra kA paridEvanA || 2.28 ||</span><br /><br /><br />Bodies (of souls) have their origin in the unmanifest, have a manifest middle, and indeed have their end in the unmanifest, O Bharata. What is there to be grieved at?<br /><br /><br /><span style="font-weight: bold;">Verse 2.29</span><br /><br /><span style="color: rgb(132, 0, 0);">आश्चर्यवत् पश्यति कश्चित् एनं आश्चर्यवत् वदति तथ एव च अन्यः<br />आश्चर्यवत् च एनं अन्यः शृणॊति श्रुत्वा अपि एनं वॆद न च एव कश्चित् ॥ २.२९ ॥<br /><br />ಆಶ್ಚರ್ಯವತ್ ಪಶ್ಯತಿ ಕಶ್ಚಿತ್ ಏನಂ ಆಶ್ಚರ್ಯವತ್ ವದತಿ ತಥ ಏವ ಚ ಅನ್ಯಃ<br />ಆಶ್ಚರ್ಯವತ್ ಚ ಏನಂ ಅನ್ಯಃ ಶೃಣೋತಿ ಶ್ರುತ್ವಾ ಅಪಿ ಏನಂ ವೇದ ನ ಚ ಏವ ಕಶ್ಚಿತ್ || ೨.೨೯ ||<br /><br />Ashcharyavat pashyati kashchit EnaM Ashcharyavat vadati tatha Eva cha anyaH<br />Ashcharyavat cha EnaM anyaH shRuNOti shrutvA api EnaM vEda na cha Eva kashcit || 2.29 ||<br /><br /><br />Someone perceives Him as a wonder; someone speaks of Him as a wonder; someone hears of Him as a wonder; yet having heard, one may not know Him at all.<br /><br /></span>He who knows this soul to be only a likeness of the eternal and the unborn Lord, to be absolutely under the control of the Lord, such a person is indeed a wonder. Similarly a person who speaks of or hears of the jeeva as such is indeed very rare to meet with.<br /><br />That is, it is hard to find him who understands that the jeeva is only a likeness of the Lord. Then who could possibly understand and describe the glorious nature and powers of the Lord?<br /></div><br /></div>Ashcharyavat pashyati kashchit EnaM Ashcharyavat vadati tatha Eva cha anyaH<br />Ashcharyavat cha EnaM anyaH shRuNOti shrutvA api EnaM vEda na cha Eva kashcit || 2.29 ||<br /><br />1. in this verse EnaM refers to both paramatma and jIva.<br /><br />2. kashchit = someone... This word is used to how that NOT every jIva is eligible, but few qualified jIvas.<br /><br />3. The words shrutvA api EnaM vEda na cha Eva kashcit shows that Shri Hari cannot be knowm completely by anybody.<br /><br /><br /><br /></div><span style="font-weight: bold;">Verse 2.30</span><br /><br /><div class="para"> <span style="color: rgb(132, 0, 0);">दॆही नित्यं अवध्यः अयं दॆहॆ सर्वस्य भारत<br />तस्मात् सर्वाणि भूतानि न त्वं शॊचितुं अर्हसि ॥ २.३० ॥<br /><br />ದೇಹೀ ನಿತ್ಯಂ ಅವಧ್ಯಃ ಅಯಂ ದೇಹೇ ಸರ್ವಸ್ಯ ಭಾರತ<br />ತಸ್ಮಾತ್ ಸರ್ವಾಣಿ ಭೂತಾನಿ ನ ತ್ವಂ ಶೋಚಿತುಂ ಅರ್ಹಸಿ || ೨.೩೦ ||<br /><br />dEhee nityaM avadhyaH ayaM dEhE sarvasya bhArata<br />tasmAt sarvANi bhUtAni na tvaM shOchituM arhasi || 2.30 ||</span><br /><br /><br />The dweller in the body is ever indestructible; O Bharata, He is in the body of everyone. Therefore you should not grieve for any creature.<br /><br /><i>In the body of everyone, He (the Lord) stands as the protector; so the soul who dwells in the body is ever indestructible. Therefore since the Lord stands there as the protector and consequently the soul cannot be annihilated, you have no reason to grieve for any being.<br /><br /></i>This verse needs to be carefully explained.<br /><br /><b>bhArata, sarvasya dEhE ayaM (tishtati) = </b>Arjuna born in the family of Bharata, Shri Hari dwelling the sthula deha, linga deha and svarupa deha of jIvas, protects the jIvas.<br /><br />This part is incorrectly explained by advaita school as jIva in singular being referred to as being present in all bodies and thereby proving identitu of jiva and Brahman.<br /><br /><b>dEhee nityaM avadhyaH = </b>jIva is eternally indestructible (as Shri hari Himself protects as given above).<br /><br /><b>tasmAt tvaM sarvANi bhUtAni shOchituM na arhasi = </b>Therefore Arjuna you should NOT grieve over jIvas and you are not fit for this grief.<br /><br /><br /><br /><span style="font-weight: bold;">Verse 2.31</span><i><br /><br /></i><span style="color: rgb(132, 0, 0);">स्वधर्मं अपि च अवॆक्ष्य न विकम्पितुं अर्हसि<br />धर्म्यात् हि युद्धात् श्रॆयः अन्यात् क्षत्रियस्य न विद्यतॆ ॥ २.३१ ॥<br /><br />ಸ್ವಧರ್ಮಂ ಅಪಿ ಚ ಅವೇಕ್ಷ್ಯ ನ ವಿಕಂಪಿತುಂ ಅರ್ಹಸಿ<br />ಧರ್ಮ್ಯಾತ್ ಹಿ ಯುದ್ಧಾತ್ ಶ್ರೇಯಃ ಅನ್ಯಾತ್ ಕ್ಷತ್ರಿಯಸ್ಯ ನ ವಿದ್ಯತೇ || ೨.೩೧ ||<br /><br />svadharmaM api cha avEkShya na vikaMpituM arhasi<br />dharmyAt hi yuddhAt shrEyaH anyAt kShatriyasya na vidyatE || 2.31 ||</span><br /><br /><br />Even having regard to your won duty, you should not tremble; for, a kshatriya has nothing more praiseworthy to do than to wage a dutiful war.<br /><br /><br />svadharmaM api cha avEkShya vikaMpituM na arhasi<br /><br />Having understood war is your duty, there is no need to fear about it.<br /><br />kShatriyasya dharmyAt yuddhAt anyAt shrEyas na vidyatE, hi<br /><br />For a Kshatriya, there is nothing else more than waging the war, would bring happiness in the other world andbe beneficial than this. This is very popular and authentic.<br /><br /><b>Points:</b><br /><br />1. In verse 1:29 ARjuna says <b>vEpathuH cha shareerE mE = My body is trembling</b>. For this Shri Krishna is answering here to Arjuna not to fear.<br /><br />In verse 1:31 Arjuna says <b>na cha shrEyaH anupashyAmi = I do not see anything beneficial or greater good.</b> For this Shri Krishna answers as<br /><br />vikaMpituM na arhasi yuddhAt anyAt shrEyas na vidyatE iti<br /><br />2. dharmyAt = dharmayuddhaH = Just war<br /><br />3. Bhima is also called as dharma s he is incarnation of bhAgavatadharma. It also stands for Dharmaraja, the elder brother Yuddhishtra.<br /><br />4. The word dharma also refers to Shri Krishna.<br /><br /><br /><br /><span style="font-weight: bold;">Verse 2.32</span><br /><br /><span style="color: rgb(132, 0, 0);">यदृच्छया च उपपन्नं स्वर्गद्वारं अपावृतम्<br />सुखिनः क्षत्रियाः पार्थ लभंतॆ युद्धं ईदृशम् ॥ २.३२ ॥<br /><br />ಯದೃಚ್ಛಯಾ ಚ ಉಪಪನ್ನಂ ಸ್ವರ್ಗದ್ವಾರಂ ಅಪಾವೃತಮ್<br />ಸುಖಿನಃ ಕ್ಷತ್ರಿಯಾಃ ಪಾರ್ಥ ಲಭಂತೇ ಯುದ್ಧಂ ಈದೃಶಮ್ || ೨.೩೨ ||<br /><br />yadRucChayA cha upapannaM svargadvAraM apAvRutam<br />sukhinaH kShatriyAH pArtha labhaMtE yuddhaM eedRusham || 2.32 ||</span><br /><br /><br />O Partha, happy are these kshatriyas who by their good fortune (without any effort of their own, or by the will of the Supreme Lord) achieved a battle of this kind, which is a wide open path to the Heaven.<br /><br /><br /><b>Points:</b><br /><br />1. In verse 1:36 (1:37 in some versions), Arjuna says<br /><br />tasmAt na arhAH vayaM hantuM dhArtarAShTrAn sabAMdhavAn ....<br /><br />how can he be happy after killing his relatives?<br /><br />This is answered in this verse as<br /><br />sukhinaH kShatriyAH labhaMtE eedRusham yuddhaM<br /><br />2. <b>eedRusham = like this</b><br /><br />A war fought for justice or dharma. This is rarely a csae for soliers who are usually ordered to fight without thinking about whether war is just or not.<br /><br />3. <b>yadRucChayA = wihtout effort, by chance or accidental</b><br /><br />If it happened this way, it is the Will of the Lord.<br /><br /><br /><br /><span style="font-weight: bold;">Verse 2.33</span><br /><br /><span style="color: rgb(132, 0, 0);">अथ चॆत् त्वं इमं धर्म्यं संग्रामं न करिष्यसि<br />ततः स्वधर्मं कीर्तिं च हित्वा पापं अवाप्स्यसि ॥ २.३३ ॥<br /><br />ಅಥ ಚೇತ್ ತ್ವಂ ಇಮಂ ಧರ್ಮ್ಯಂ ಸಂಗ್ರಾಮಂ ನ ಕರಿಷ್ಯಸಿ<br />ತತಃ ಸ್ವಧರ್ಮಂ ಕೀರ್ತಿಂ ಚ ಹಿತ್ವಾ ಪಾಪಂ ಅವಾಪ್ಸ್ಯಸಿ || ೨.೩೩ ||<br /><br />atha chEt tvaM imaM dharmyaM saMgrAmaM na kariShyasi<br />tataH swadharmaM keertiM cha hitvA pApaM avApsyasi || 2.33 ||</span><br /><br /><br />Further, if you do not wage this righteous war, you will be abandoning your own duty and honor, and thereby you will incur sin<br /><br /><br />Further, if you do not wage this righteous war, you will be abandoning your own duty and honor, and thereby you will incur sin<br /><br /><b>Points:</b><br /><br />1. Arjuna in verse 1:36 says <b>pApaM Eva AshrayEt asmAn hatvA EtAn AtatAyinaH= Only sin will take hold of us by slaying our kinsmen.</b><br /><br />In this verse Shri krishna says that sin will come by NOT waging this dharmic war.<br /><br />2. <b>atha</b><br /><br />This shabda is used to show the other side, the effects of NOT waging a war.<br /><br />3. Verse 2:33-36 are stated by Shri Krishna to show the effects of NOT waging this dharmic war and to emphasize this war is dharmic.<br /><br />4. <b>imaM = this</b><br /><br />This pronoun denotes the meritorious nature of this war and has the same meaning as the word <b>eedRusham</b> in the previous verse.<br /><br />5. <b>keertiM hitvA = Loss of honor or respect.</b><br /><br />Make note that this says loss of honor and NOT loss of fame.<br /><span style="font-weight: bold;font-size:130%;" ><br /><br />Verse 2.34<br /><br /></span><span style="color:#840000;">अकीर्तिं च अपि भूतानि कथयिष्यन्ति तॆ अव्ययाम्<br />सम्भावितस्य च अकीर्तिः मरणात् अतिरिच्यते ॥ २.३४ ॥<br /><br />ಅಕೀರ್ತಿಂ ಚ ಅಪಿ ಭೂತಾನಿ ಕಥಯಿಷ್ಯಂತಿ ತೇ ಅವ್ಯಯಾಮ್<br />ಸಂಭಾವಿತಸ್ಯ ಚ ಅಕೀರ್ತಿಃ ಮರಣಾತ್ ಅತಿರಿಚ್ಯತೆ || ೨.೩೪ ||<br /><br />akeertiM cha api bhUtAni kathayiShyaMti tE avyayAm<br />saMbhAvitasya cha akeertiH maraNAt atirichyate || 2.34 ||</span><br /><br /><br />Also, all people will speak of your infamy (disgrace) for all the time; and for respected persons infamy is worse than death<br /><br /><br />api cha bhUtAni tE avyayAm akeertiM kathayiShyaMti<br /><br />Further general public will criticize your eternal disrespectful activities (You may think, let them criticize, what is it to me)<br /><br />To this Shri Krishna states<br /><br />akeertiM cha saMbhAvitasya maraNAt atirichyate<br /><br />Disrespect andinfamy are equal to death for those who have been well respected and honored in the society.<br /><br /><b>Points:</b><br /><br />1. <b>akeerti = disrespect</b><br /><br />This word does not merely mean absence f fame, but positive dishonor.<br /><br />2. <b>saMbhAvitasya = well placed and well respected.</b> Some of the reasons that this word is applicable to Arjuna is as follows.<br /><br />a. Pandu Putra = Son of Pandu.<br />b. Subadhra Pati = Husband of Subadhra, ister of Lord Krishna.<br />c. Avatara of Indra<br />d. Kunti putra<br />e. gAndivadhanudhari = Possessor of gandiva.<br />f. savyasAchin = Can ht targets even with left hand.<br />g. Bhimasenasya Sahodara = Brother of Bhima.<br />h. Shri Krishnasya prasaAda yogya = Qualified for Shri hari's blessings.<br />i. Sacipati = Husband of Saci Devi.<br />j. UthhamAdhikari = Specially ordained great person.<br />k. Kurunandana, MahAbAhu Arjuna = Doing always proper deeds.<br /><br />3. <b>saMbhAvitasya: By this word, Shri krishna reminds Arjuna what happened to his Guru (Sati Devi, wife of Mahadeva) earlier.</b><br /><br />yadi vrajiṣyasyatihāya mad-vaco bhadraḿ bhavatyā na tato bhaviṣyati<br /><b>sambhāvitasya</b> sva-janāpavādaH sadā sa sadyo maraṇāya kalpate (Bhagavatam 4:3:25)<br /><br />Mahadeva advised 'Satidevi' at the time of Yajna by Daksha, not to go there and she wil not be cared for by anyone. Further Rudra Deva will be insulted and as a dutiful wife, she will be very much upset. 'Death is preferable to dishonor' will happen <b>[sambhāvitasya]</b>.<br /><br />Death will bring temporary loss, but dishnor or disrespect will bring permanent loss.<br /><br /><br /><span style="font-weight: bold;font-size:130%;" >Verse 2.35</span><br /><br /><span style="color:#840000;">भयात् रणात् उपरतं मंस्यंते त्वां महारथाः<br />यॆषां च त्वं बहुमतः भूत्वा यास्यसि लाघवम् ॥ २.३५ ॥<br /><br />ಭಯಾತ್ ರಣಾತ್ ಉಪರತಂ ಮಂಸ್ಯಂತೆ ತ್ವಾಂ ಮಹಾರಥಾಃ<br />ಯೇಷಾಂ ಚ ತ್ವಂ ಬಹುಮತಃ ಭೂತ್ವಾ ಯಾಸ್ಯಸಿ ಲಾಘವಮ್ || ೨.೩೫ ||<br /><br />bhayAt raNAt uparataM maMsyaMte tvAM mahArathAH<br />yEShAM cha tvaM bahumataH bhUtvA yAsyasi lAghavam || 2.35 ||</span><br /><br /><br />The mahArathAs will think that you have withdrawn from the battle out of fear; and for those who have held you in great esteem, you will fall into disgrace.<br /><br /><br />1. Arjuna raises a point that if he retires from war out of mercy, there is nothing bad about it. Lord Krishna emphasises that it will be NOT construed so and the shame that he will undergo is explained in this verse.<br /><br />2. By the word <b>mahArathAH</b> , Lord Krishna reminds Arjuna that Karna has a special grudge against Arjuna. When Pandavas restricted their bonafide claim to a lesser extent of five villages, instead of 50% of the kingdom and courted peace in the country, at that time Duryodhana and Krna laughed at Pandavas thinking they are cowards and that they are afraid of war. Further they thought that Arjuna and Bhima were lesser warriors than Karna and Duryodhana respectively because of which Pandavas are begging for lesser compromising terms.<br /><br /><br /><span style="font-weight: bold;font-size:130%;" >Verse 2.36</span><br /><br /><span style="color:#840000;">अवाच्य वादान् च बहून् वादिष्यन्ति तव अहिताः<br />निन्दन्तः तव सामर्थ्यं ततः दुःखतरं नु किम् ॥ २.३६ ॥<br /><br />ಅವಾಚ್ಯ ವಾದಾನ್ ಚ ಬಹೂನ್ ವಾದಿಷ್ಯಂತಿ ತವ ಅಹಿತಾಃ<br />ನಿಂದಂತಃ ತವ ಸಾಮರ್ಥ್ಯಂ ತತಃ ದುಃಖತರಂ ನು ಕಿಮ್ || ೨.೩೬ ||<br /><br />avAchya vAdAn cha bahUn vAdiShyaMti tava ahitAH<br />niMdaMtaH tava sAmarthyaM tataH duHkhataraM nu kim || 2.36 ||</span><br /><br /><br />Your enemies will utter many reproaches un-worthy to be spoken, slandering your prowess and ability; what could possibly be more painful than that?<br /><br /><br />1. In verse 2:34 it was told that shame and dishonor is worse than death.<br /><br />2. In verse 2:35 it was to that it was even more shameful to be dishonored by great warriors who held ARjuna in high esteem.<br /><br />3. In this verse, 2:36, it is shown that slander of enemies is the zenith of dishonor.<br /><br /><br /><br /><span style="font-weight: bold;font-size:130%;" >Verse 2.37</span><br /><br /><span style="color:#840000;">हतॊ वा प्राप्स्यसि स्वर्गं जित्वा वा भॊक्ष्यसॆ महीम्<br />तस्मात् उत्तिष्ठ कौन्तॆय युद्धाय कृतनिश्चयः ॥ २.३७ ॥<br /><br />ಹತೋ ವಾ ಪ್ರಾಪ್ಸ್ಯಸಿ ಸ್ವರ್ಗಂ ಜಿತ್ವಾ ವಾ ಭೋಕ್ಷ್ಯಸೇ ಮಹೀಮ್<br />ತಸ್ಮಾತ್ ಉತ್ತಿಷ್ಠ ಕೌಂತೇಯ ಯುದ್ಧಾಯ ಕೃತನಿಶ್ಚಯಃ || ೨.೩೭ ||<br /><br />hatO vA prApsyasi swargaM jitvA vA bhOkShyasE maheem<br />tasmAt uttiShTha kauMtEya yuddhAya kRutanishchayaH || 2.37 ||</span><br /><br /><br />If slain, you will attain swarga, if victorious you will enjoy the earth; therefore O Kunti's son, standup with the determination to fight<br /><br />kauMtEya hataH vA swargaM prApsyasi<br /><br />Oh Son of Kunti, if yo die in battle you will attain Swarga.<br /><br />jitvA vA maheem bhOkShyasE<br /><br />If you win the battle you will get the land here (and later Swarga also) and its pleasures.<br /><br />tasmAt yuddhAya kRutanishchayaH uttiShTha<br /><br />Therefore, having prepared for waging war, rise up and be prepared.<br /><br /><b>Points:</b><br /><br />{b}1. Gita Vivriti<br /><br />Sri mantralaya Prabhu raises a doubt when the verse is read as it is. It may lead to absurdity also.<br /><br />a. If you win, you get this world and itspleasures.<br /><br />b. If you are defeated you get Swarga. This seems to be the meaning when it is read as it is.<br /><br />In such a case, the happiness in Swarga is much more with respect to time and quality and status. Hence victory shuts the door of heavenly gates. So defeat becomes more covetable than success.<br /><br />For this Vivriti explains<br /><br />Victory not only gets lands now, bit also Swarga later.<br /><br />2. This verse answers three objections raised earlier and is all comprehensive.<br /><br />a. In verse 2:6, Arjuna discouraged war , since if war was fought he was not sure of success.<br /><br />Assuming success will not be gained, this verse states that there is no need to lament as Swarga will be attained by Arjuna.<br /><br />b. In verse 2:7, Arjuna expressed to Shri Krishna his utter inability to take decision, begged Him to guide Arjuna about the proper course to be taken.<br /><br />In this verse Shri Hari guides Arjuna to fight the war and reveals His Will.<br /><br />c. In verse 2:8, Arjuna states that though he may get sovereignity of Earth and heavenly royalty of Gods, still he desists from war because he was unable to bear and face the sorrow.<br /><br />This verse 2:37 says <b>tasmAt = therefore.</b><br /><br />As Shri Krishna has given all reasons and authorities for Arjuna not to feel sorrow or grief, Arjuna has no ground to feel grief and has no basis to reject Earthly and Heavenly bliss.<br /><br />3. Advaita schools says that this war was to be fought keeping in mind Swarga and Kingdom. Hence Lord Krishna approves Kamya karma and not doing this will result in sin.<br /><br />But non-performance of Kamya larmas does NOT lead to sin. However in verse 2:33 clearly say that the result of not waging this dharmic war is sin.<br /><br />atha chEt tvaM imaM dharmyaM saMgrAmaM na kariShyasi<br />tataH swadharmaM keertiM cha hitvA <b>pApaM avApsyasi</b> || 2.33 ||<br /><br />For this advaitists contend that if after staring Kamya Karma, it is NOT finished, it leads to sin. However the war has NOT started yet. Hence this explanation is not correct. Arjuna could have withdrawn from war.<br /><br />Srimad Acharya quotes an authority from Sruti Apastamba to the effect that if a tree be grown for its fruits, it incidentally gives us shade also. On this analogy, there is no loss of dharma or sin is not accrued if duties are done in selfless spirit and it incidentally brings in rewards, which are unsought. Thus the throne and heaven indicated here are incidental rewards which the Lord points out. But the blissful great Shri Hari has never committed Himself here that these rewards are themselves to be aspired for.<br /><br />Every duty can be done in selfless spirit or with selfish motives. Bhima fought and killed Jarasandha and offered to Shri Krishna as an Yajna offering, but getting Magadha kingdom is only a byproduct.<br /><br /><br /><span style="font-size:130%;"><span style="font-weight: bold;">Verse 2.38</span></span><br /><br /><div class="para"> <span style="color:#840000;">सुख दुःखॆ समॆ कृत्वा लाभ-अलाभौ जय-अजयौ<br />ततः युद्धाय युज्यस्व न एवं पापं अवाप्स्यसि ॥ २.३८ ॥<br /><br />ಸುಖ ದುಃಖೇ ಸಮೇ ಕೃತ್ವಾ ಲಾಭ-ಅಲಾಭೌ ಜಯ-ಅಜಯೌ<br />ತತಃ ಯುದ್ಧಾಯ ಯುಜ್ಯಸ್ವ ನ ಏವಂ ಪಾಪಂ ಅವಾಪ್ಸ್ಯಸಿ || ೨.೩೮ ||<br /><br />sukha duHkhE samE kRutvA lAbha-alAbhau jaya-ajayau<br />tataH yuddhAya yujyasva na EvaM pApaM avApsyasi || 2.38 ||</span><br /><br /><br />Considering pleasure and pain, gain and loss, victory and defeat as equal, prepare yourself for battle; thereby you shall not incur sin at all.<br /><br /><i>Having shunned the passion for pleasure, etc, and considering this natural duty to be the worship of Lord, you should make yourself ready for the battle.<br /><br />Fighting with the belief that it is your own proper duty, and with devotion to the glorious Lord, you shall not be committing any sin; merit alone will accrue to you.<br /><br /></i><b>sukha duHkhE samE kRutvA = </b>Treating sensual happiness opposed to Moksha and as equally an obstacle for Moksha as sorrow is an obstacle. It does NOT mean treating sensual happiness and spain as equal.<br /></div><br /><br /><h3 class="smller">Verse 2-39</h3> <div class="para"> <span style="color:#840000;">एषा तॆ अभिहिता सांख्यॆ बुद्धिः यॊगॆ तु इमां शृणु<br />बुद्ध्या युक्त्यः यया पार्थ कर्मबंधं प्रहास्यसि ॥ २.३९ ॥<br /><br />ಏಷಾ ತೇ ಅಭಿಹಿತಾ ಸಾಂಖ್ಯೇ ಬುದ್ಧಿಃ ಯೋಗೇ ತು ಇಮಾಂ ಶೃಣು<br />ಬುದ್ಧ್ಯಾ ಯುಕ್ತ್ಯಃ ಯಯಾ ಪಾರ್ಥ ಕರ್ಮಬಂಧಂ ಪ್ರಹಾಸ್ಯಸಿ || ೨.೩೯ ||<br /><br />EShA tE abhihitA sAMkhyE buddhiH yOgE tu imAM shRuNu<br />buddhyA yuktyaH yayA pArtha karmabaMdhaM prahAsyasi || 2.39 ||</span><br /><br /><br />This knowledge in respect of sAnkhya has been imparted to you, and in respect of yoga too, listen to this, O Partha; imbued with this knowledge, you shall cast away the bonds of karma.<br /><br /><i>O Partha, the forgoing discourse has been held in order to give you knowledge of the nature of the soul as well as of the God. Now as a means of gaining that knowledge, you shall listen to the ensuing exposition.<br /><br /></i>Some explanation is needed for this verse. I made a mistake in not referring to another part of the book.<br /><br />1. <b>sAMkhyaM = JnAnaM = Knowledge about jIva and Brahma.</b><br /><br />This is explained from 2:12-38 in Gita. It does NOT refer to the system of Kapila, popularly known as Sankya.<br /><br /><b>yOgaH = upAyaH = means of securing such a knowledge. </b><br /><br />This is explained from 2:45 to the end of sixth chapter. This word does NOT refer to Patanjali's system.<br /><br /><b>The means of securing knowledge is of two kinds.<br /><br />a.) nishkAmakarma (bahiH sAdanaM): </b><br /><br />This is taught from 2:45 to end of fifth chapter.<br /><br /><b>b.) dhyAnayOgaH (antharaMga sAdanaM): </b><br /><br />This is explained in the sixth chapter.<br /><br /><b>2. buddhiH: </b> Generally <b>buddhi</b> means <b>knowledge. But in Gita it means 'sentences or words which generate or convey knowledge'. </b><br /><br />[pArtha !] sAMkhyE EShA buddhiH tE abhihitA | yOgE tu imAM shRuNu<br /><br />Oh son of Kunti, thus far (2:12-38) words spoken about Swarupa knowledge of jIva and Brahma have been told to you. Now in order to know the means listen to Me.<br /><i><br /></i> </div><br /><h3 class="smller">Verse 2.40</h3> <div class="para"> <span style="color:#840000;">न इह अभिक्रम नाशः अस्ति प्रत्यवायः न विद्यतॆ ।<br />स्वल्पं अपि अस्य धर्मस्य त्रायतॆ महतः भयात् ॥ २.४० ॥<br /><br />ನ ಇಹ ಅಭಿಕ್ರಮ ನಾಶಃ ಅಸ್ತಿ ಪ್ರತ್ಯವಾಯಃ ನ ವಿದ್ಯತೇ |<br />ಸ್ವಲ್ಪಂ ಅಪಿ ಅಸ್ಯ ಧರ್ಮಸ್ಯ ತ್ರಾಯತೇ ಮಹತಃ ಭಯಾತ್ || ೨.೪೦ ||<br /><br />na iha abhikrama nAshaH asti pratyavAyaH na vidyatE |<br />svalpaM api asya dharmasya trAyatE mahataH bhayAt || 2.40 ||</span><br /><br />There is no loss of endeavor here (<i>in the matter of duties which are about to be taught under the name of yoga</i>); there arises no evil; even a little of this duty saves man from great fear (<i>any small act of duty to God is sure to lift one from the great fear of mundane bondage</i>)<br /><br /><b>iha abhikramanAshaH na asti</b><br /><br />For jnAnOpAya, that is, doing duty without aspiring for the fruit or result (nishkAmakarma), which is going to be taught, there is no loss if begun.<br /><br /><b>pratyavAyaH na vidyatE</b><br /><br />If such a thing is stopped without completion, then there will not any sin or disaster.<br /><br /><b>asya dharmasya svalpaMapi mahataH bhayAt trAyatE</b><br /><br />Even adoption of this <b>nishkAmakarma</b> to a negligible extent, will save one from the great fear of samsAra.<br /><br /><b>Points: </b><br /><br />1. Agneya Purana is quoted by Acharya. I will just give translation here.<br /><br />In respect of Vishnu dharma, that is nishkAmakarma, even if begun or even if there is a desire to begin, it would bring a lot of virtue. It is NOt like other actions where the fruit of actions one gets only after completion of action. Thi is the case with all worldly works.<br /><br />Even if one desires to read Acharya's works it will bring a lot of virtue.<br /><br />2. What is meant by nishkAmakarma? non-result oriented activity.<br /><br />It rests on thorough self-surrender, on an implicit trust in Shri Hari, on full realization of His absolute supremacy (as per one's capacity) and on the jIva's utter dependence on Him.<br /><br />3. <b>abhikrama = ArOhana = ascent</b><br /><br />Ascending to heights is NOT lost in this Karma yOga. A pilgrim on the path of Vishnu dharma is ever on the ascent, going steadily higher and higher and never falls.<br /><br /><b>abhikrama = stepping forward</b><br /><br />Like a brave soldier who paces even onward and turns not his back, a Karma Yogin steadily paces forward and his progression is assured. No retrogression takes place.<br /><br /><b>abhikrama = war or battle</b><br /><br />The meaning is that karma yoga does NOT entail abandonment of war.<br /><br />4. <b>asya dharmasya</b><br /><br />The word <b>asya=This</b>, but here it means belonging to <b>Vishnu</b>. By this understanding it is made clear that Karma Yoga is Vishnu Dharma. The Sanskrit letter <b>"a" in asya</b> here refers to Vishnu.<br /><br />5. <b>dharmasya</b> means <b>yamasya</b><br /><br />By dharma is meant yama. Though ths nishkAmakarma is done only a little, it exonerates one from the fear of death.<br /><br />The best example is the story of Ajamila in Bhagavatam. By calling with great devotion to Shri Hari with the Sabda Narayana, the messenders of Yama were cleared off by servants of Shri Hari.<br /><br />6. <b>svalpaMapi asya dharmasya</b> Even a little done should be Vishnu dharma, which means it should be out of great devotion to Vishnu and understanding His supremacy and independence and at the same time experiencing the utter dependency and helplessness of jIva.<br /><br />7. <b>Srimad Bhagavatam 6:2:14</b><br /><br />sāńketyaḿ pārihāsyaḿ vā stobhaḿ helanameva vā<br />vaikuṇṭha-nāma-grahaṇam aśesa agha-haram viduḥ<br /><br />Wise say to utter the name of Vaikuntha conventionally or in joke or without any purpose or in ridicule is the cure of the sins.<br /><br />The above verse in Bhagavatam should NOT be taken literally. It simply shows the indispensable act of uttering HIS names.<br /><br />Otherwise asuras like Sishupala, Duryodhana etc. should have attained moksha. Making jokes or ridiculing His names are very disastrous and sinful. Hence uttering His names out of devotion will clear our sins.<br /><br /><h3 class="smller">Verse 2.41</h3> <span style="color:#840000;">व्यवसाय आत्मिका बुद्धिः एक इह कुरुनंदन ।<br />बहुशाखा हि अनंताः च बुद्धयः अव्यवसायिनाम् ॥ २.४१ ॥<br /><br />ವ್ಯವಸಾಯ ಆತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಏಕ ಇಹ ಕುರುನಂದನ |<br />ಬಹುಶಾಖಾ ಹಿ ಅನಂತಾಃ ಚ ಬುದ್ಧಯಃ ಅವ್ಯವಸಾಯಿನಾಮ್ || ೨.೪೧ ||<br /><br />vyavasAya AtmikA buddhiH Eka iha kurunaMdana |<br />bahushAkhA hi anaMtAH cha buddhayaH avyavasAyinAm || 2.41 ||</span><br /><br /><br />O delight of the Kurus, the teaching which forms the true conclusion here is but one; whereas, the teachings of those who have not come to the true conclusion are many branched and endless.<br /><br />1. In the earlier verse, it was stated by Shri Krishna to Arjuna to listen to His instruction regarding the methods or means of obtaining knowledge.<br /><br />But then there are several conflicting expositions of what constitutes the true means of knowledge of Ishwara and their implementation in action - yOga, due to divergent opinion of thinkers. So how can I pin my faith on Your words alone as against the rest?<br /><br />To the above imaginary question that could be raised by Arjuna, Shri Krishna says<br /><br />'The teachings which embodies the true conclusions is only one. Though different thinkers are satisfied that theirs is the right view of the means of JnAnam, it is to be noted that all opinions which have been irrefragably established on sound pramAnas should confirm to single pattern and be uniform with one another'<br /><br />2. <b>kurunaMdana ! iha vyavasAyAtmikA buddhiH Eka Eva</b><br /><br />Oh ! giver of happiness to Kuru dynasty, in this world (or in Vedas) that which is supported or established by impeachable authorities, such words are only ONE. There is no doubt.<br /><br /><b>avyavasAyinAm buddhayaH bahushAkhAH</b><br /><br />But those not determined by valid authorities, are many having many branches.<br /><br /><b>anaMtAH cha </b><br /><br />They are many. (<b>antaH na</b> = Not established by authorities. They are NOT Vaidika or not having concurrence of Vedas.)<br /><br /><b>hi = </b>Ths is the fundamental truth.<br /><br />3. Some of the points to be noted from this verse.<br /><br />(a.) Truth is single and uniform.<br /><br />(b. ) Truthful sciences are never in conflict.<br /><br />(c. ) Untested and unauthoritative tecahings are only diverse and are manifold.<br /><br />(d. ) The conflict is NOT between 'Karma Yoga' and 'Kamya Karma' in particular, but between truthful and untruthful systems o thought.<br /><br />(e. ) The reply given by Shri Krishna is of Universal application holding good in the Vedic religion and philosophy, so also in worldly matters.<br /><br /><b>vyavasAyAtmikA buddhiH Ekeha</b> means 'In Vedic and orldly matters, the teaching that is tested is ONE and uniform.'<br /><br /><b>4. Suming up Srimad Acharya and authority for this.</b><br /><br />(i) The minds of all true devotess who are guided by reason, are bound to run in one groove, the goal being salvation by the worship of Shri Vishnu.<br /><br />(ii) Al of them, when properly intructed choose Vishnu and engage only in His worship with respect.<br /><br />(iii) It is only the unbelievers that will take desirous and diverse courses.<br /><br />(iv) Please forgive me if I made any errors in Typing this Sanskrit Verse from Brahma Vaivarta Purana quoted by Srimad Acharya.The actual Sanskrit verse can be seen from the above link.<br /><br />buddhirnirnotatatvAnAM Eka vishnuparAyaNA<br />bahushAkhAH hi anantAshcha buddhayOavyavasAyinAm<br /><br />The belief of those whose conviction is settled in one-pointed sheltering is Vishnu. The belief of unbelievers are many branched and endless.<br /><br />5. <b>buddhiH = Teaching in this context and NOT intellect.</b><br /><br /><b>iha = Not only Vedas, but also human compositions which are valid, powrusheya gramthas or agamas.<br /><br /><br /></b><h3 class="smller">Verses 2.42 - 2.44</h3> <div class="para"> <span style="color:#840000;">यां इमां पुष्पितां वाचं प्रवदंति अविपश्चितः ।<br />वॆदवादरताः पार्थ न अन्यत् अस्ति इति वादिनः ॥ २.४२ ॥<br /><br />काम-आत्मनः स्वर्ग-परः जन्म-कर्म-फलप्रदम् ।<br />क्रिया-विशॆष-बहुलां भॊग-ऐश्वर्य-गतिं प्रति ॥ २.४३ ॥<br /><br />भॊग-ऐश्वर्य प्रसक्तानां तया अपहृत-चॆतसाम् ।<br />व्यवसाय-आत्मिका बुद्धिः समाधौ न विधीयतॆ ॥ २.४४ ॥<br /><br /><br />ಯಾಂ ಇಮಾಂ ಪುಷ್ಪಿತಾಂ ವಾಚಂ ಪ್ರವದಂತಿ ಅವಿಪಶ್ಚಿತಃ |<br />ವೇದವಾದರತಾಃ ಪಾರ್ಥ ನ ಅನ್ಯತ್ ಅಸ್ತಿ ಇತಿ ವಾದಿನಃ || ೨.೪೨ ||<br /><br />ಕಾಮ-ಆತ್ಮನಃ ಸ್ವರ್ಗ-ಪರಃ ಜನ್ಮ-ಕರ್ಮ-ಫಲಪ್ರದಮ್ |<br />ಕ್ರಿಯಾ-ವಿಶೇಷ-ಬಹುಲಾಂ ಭೋಗ-ಐಶ್ವರ್ಯ-ಗತಿಂ ಪ್ರತಿ || ೨.೪೩ ||<br /><br />ಭೋಗ-ಐಶ್ವರ್ಯ ಪ್ರಸಕ್ತಾನಾಂ ತಯಾ ಅಪಹೃತ-ಚೇತಸಾಮ್ |<br />ವ್ಯವಸಾಯ-ಆತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಸಮಾಧೌ ನ ವಿಧೀಯತೇ || ೨.೪೪ ||<br /><br /><br />yAM imAM puShpitAM vAchaM pravadaMti avipashchitaH |<br />vEdavAdaratAH pArtha na anyat asti iti vAdinaH || 2.42 ||<br /><br />kAma-AtmanaH swarga-paraH janma-karma-phalapradam |<br />kriyA-vishESha-bahulAM bhOga-aishvarya-gatiM prati || 2.43 ||<br /><br />bhOga-aishvarya prasaktAnAM tayA apahRuta-chEtasAm |<br />vyavasAya-AtmikA buddhiH samAdhau na vidheeyatE || 2.44 ||</span> </div><br /><br />The opinions of those who are not resolute are contrary to the Vedic scriptures; but the summations of those who are resolute possessing spiritual intelligence are never contrary to the Vedic scriptures. Arjuna may query why the Supreme Lord speaks about things providing pleasures of heaven, this is clarified by the Supreme Lord in this verse. In verse 42 beginning yAm to the word taya in verse 44 it can be ascertained that if salvation is the fruit then any heavenly pleasures are merely the flowers.<br /><br />Those who revel only in the words of the Vedas are known as Vedavada ratah. They speak only of reveling in the pleasures derived from actions. Those who speak about the Vedas in expectation of fruits are said to revel therein and thus they are motivated by desire.<br /><br />The essence and the objective of the Vedic scriptures is knowledge of the Ultimate, which is the Supreme Lord, who is very pleased by those who are devoted to Him. The instructions and injunctions within the Vedic scriptures should be known to be applicable solely to the Supreme Lord and no other.<br /><br />It is the knowledge of the Supreme Lord that is to be sought and understood. This is what is to be achieved by all living entities to make their life in the material existence successful.<br /><br />In reference to those pursuing the goals of opulence and pleasure and in reference to the means of acquiring those fruits thereof, these vedavada ratahs declare that this is knowledge of Vedanta. For these persons spiritual intelligence and comprehensive discrimination does not manifest itself in the form of an equinanimous intellect.<br /><br />Only those in whom spiritual intelligence has awakened have comprehensive knowledge of the Supreme Lord and the total satisfaction of mind and senses that accompanies it. Verily this is the means for salvation. It is also specifically mentioned in the Srimad Bhagavatam known also as the Bhagavat Purana.<br /><br /><br /><b>Points:</b><br /><br />1. The three verses should be read together. They highlight the the school of 'Mimamsakas', who accept the authority of Vedas but conclude that doing karma is the main theme of Vedas and that 'Swarga' is the main goal.<br /><br />In the last verse verse it was pointed out that <b>vyavasAya AtmikA buddhiH Eka iha kurunaMdana</b> which means that truthful systems of thought are bound to be in agreement and uniform. Practically this approved system is one which has 'Vedas' as the base and condemned those opposed to Vedas.<br /><br />No coming to the very Vedas, among the followers of Vedas themselves, there is no uniformity and there is difference. For example an important section gives supremacy to 'sacrificial rites' only.<br /><br />The goal of Mimamsakas (school of Jaimini) is only to do Yaga, Yagna, and other rites which give temporal results like 'Swarga'. The above three verses are aimed at condemning such schools of thought. These persons are no doubt Vedic adherents in letter, but not in spirit. They are only concerned with chanting Vedic mantras and doing number of rituals, ceremonies and all done with selfish motives to attain pleasure and pleasure only.<br /><br />They do not truly believe in Narayana nor do they believe in such a thing as salvation (Moksha). They deny these and discuss ad-infinitum Vedic texts of ritualism, attracted by their flowery words.<br /><br /><b>pArtha vEdavAdaratAH avipashchitaH anyat na asti vAdinaH</b><br /><br />Oh Kunti's son,<br /><br />(i) Those who only read the Vedas outwardly without going in-depth to understand the spirit and substance nd enjoy mere Karmas.<br /><br />(ii) Denying the Mahimas of Vishnu declared in the Vedas.<br /><br />(iii) Without understanding the meaning of the Vedas, but merely chanting the same, thereby not understanding the proper spirit and meaning of the Vedas and concluding there is no Moksha (or not understanding the Swarupa of Vishnu as taight in the Vedas) and preaching the same.<br /><br /><br /><div class="para"> <b>vEdavAdaratAH = Mimamsakas.</b><br /><br />They are NOT Vaidikas, but only <b>VaidikAbAsAH</b><br /><br /><b>kAma-AtmanaH swarga-paraH janma-karma-phalapradam kriyA-vishESha-bahulAM</b><br /><br />Having their mind only in the worldly happiness temporal enjoyments and having as their motto and final goal as Swarga alone, indulge in activities which often give rise to birth and death.<br /><br /><b>yAMimAM puShpitAM vAchaM bhOga-aishvarya-gatiM prati</b><br /><br />Leaving off or abandoning the fruits of Moksha and and aspiring for Swrga which is like a flower and talking about such pleasure and enjoyment.<br /><br /><b>tayA apahRuta-chEtasAm bhOga-aishvarya prasaktAnAM vyavasAya-AtmikA buddhiH samAdhau na vidheeyatE</b><br /><br />Having been attracted and covered by such words and interested in temporal enjoyment and happiness, they are unable to understand that the knowledge supported by valid authorities is only to place our minds in Shri Vishnu and thereby attain His grace and consequently Moksha.<br /><br />2. <b>ParokshavishayAH vEdAH: </b>Mimamsakas fail to understand that the Vedas have esoteric (hidden meaning) subject matter. The Vedas speak everywhere of the supreme Lord, Vishnu only, for the most part in esoteric language. Hencethey are known as <b>ParokshavishayAH vEdAH.</b> We also find this stated in <b>'ParokshapriyAH iva hi devAH'</b>- the devas take delight in hidden meanings.<br /><br /><b>Mahavaraha Purana states<br /><br />mukhyam cha sarvavEdAnAM tAtparyaM shripatEH paraM |<br />uthkarshE tu tadanyatra tAtparyaM syAt avAntaram<br /><br />The great and primary purport of all the Vedas is the greatness of Shripathi. Their reference to other matters is only secondary.</b><br /><br />Mimamsakas have totally forgotten this.<br /><br />The most inportant verse from Bhagavatam on this issue is 11:21:43<br /><br /><b>māḿ vidhatte 'bhidhatte māḿ vikalpyāpohyate tvaham<br />etāvān sarva-vedārthaḥ śabda āsthāya māḿ bhidām<br />māyā-mātram anūdyānte pratiṣidhya prasīdati<br /><br />This is a clear answer to Mimamsakas. It is of greatest help to the Vedants as to how the Vedas are to be understood.<br /><br /></b> </div>These are the glorious words of Shri Krishna to Uddhava<br /><br /><b>The Mandatory texts of the Vedas prescribe sacrifices as My worship. The hymns in praise of Indra and others (devatas) are primarily addressed to Me.<br /><br />Scriptures enjoins duteies as My worship; uses Indra and other names as my appellation; the texts that prescribe as well as those that prohibit acts, point to Me. So, of such statements, none oher than Myself can understand the true meaning.</b><br /><br />This establishes clearly that all Sabdas in the Vedas primarily denote only the Lord. He is the main subject and theme of all the Vedas.<br /><br /><b>3. Om Tat samanvayAt Om (Brahma Sutra 1:1:4)</b><br /><br />Also the above sutra from Brahma Sutras refutes Mimamsakas.<br /><br />The word <b>saM</b> in <b>samanvayat</b> is to be noted. The purpose of the sutra would be enough if it had read <b>Om Tat anvayAt Om</b>. There may not have been any need for <b>saM</b> here.<br /><br />Several important reasons have been given for explaining the criteria for <b>'saM'</b> in the sutra. The Mimamsakas believe that all of the Vedas do not speak of Vishnu. Only the portions called Upanishads does so. Remaining part of the Vedas, namely karma kanda and Devata kanda do not speak of Vishny according to them.<br /><br />To refute them, the sabda <b>'saM'</b> is used in the sutra to establish that all portions of Vedas, every letter, every word, every sentence talk about the glory of Vishnu.<br /><br /><b>vEdavAdaratAH:</b><br /><br />Acharya gives three meanings fo rthis word.<br /><br />1. Those who revel in the apparent meaning of the Vedic texts ignorant of the hidden meaning.<br /><br />2. Those who dispute the authority of Upanishads in the Vedas.<br /><br />3. Those who merely recite Vedic mantras like a parrot without knowing its hidden meanings.<br /><br />Sri Madhva completely denies the artificial division of Vedas into Karma kanda, upAsana kanda and Jnanakanda.<br /><br /><b>samAdhau = </b>Letting the mind attain peace by trustful reliance on Shri Hari. <b>'sama'</b> is Bhagavan Shri Hari. In Him let the mind rest.<br /><br /><b>puShpitAM vAchaM = flowery language:</b><br /><br />The metaphor 'flower' is significant here. We value the fruit more than a flower. A flower looks and smells good, but it never nourishes our body.<br /><br /><b>arjuna vEdAH traiguNya viShayAH</b><br /><br />Arjuna (known for doing pure deeds), Vedas speak of Swarga and other temporal results only, connected to matter (Satwa, Rajas and Tamas), when superficially seen.<br /><br /><b>Meanings of the word <span style="color:#ff0000;">traiguNya</span>:</b><br /><br />(a.) It means <b>Swarga</b> for the performers of Vedic rituals.<br /><br />(b.) It also means <b>samsAra</b>.<br /><br /><b>Meanings of the word <span style="color:#ff0000;">viShayAH</span>:</b><br /><br />(a.) The word <b>viShayAH</b> according to Acharya means superficial subject matter and NOT karma kanda or NOT just subject matter.<br /><br />(b.) Another meaning of the word <b>viShayAH</b> is that which banishes (<b>yAH</b> means banishes) poison (<b>viSha</b>)<br /><br /><b>nistraiguNyaH bhava = </b>Swarga and others which are products of these triple gunas, should be avoided. (Arjuna, you have to be far away from these).<br /><br />This means one should not concentrate his mind on superficial goals like Swarga etc., but one should concentrate on Moksha abd Swarupa of Lord Vishnu.<br /><br /><b>nirdvaMdvaH = </b>Equanimity of mind when happiness and sorrow comes.<br /><br /><b>nityasatvasthaH = </b>Always reside in the company of good persons who meditate on Lord Vishnu (which implies that you do always meditate on Lord Vishnu).<br /><br />Here Satva means Lord Vishnu Himself.<br /><br /><b>AtmavAn =</b> Always aware and vigilant that Paramatma is his master and remembering Him so always.<br /><br /><b>niryOgakShEmaH =</b>Be far way from the forbidden.<br /><br /><b>yOgaH</b> means that which is NOT got is obtained or achieved.<br /><br /><b>kShEmaH</b> is protecting what is obtained already.<br /><br />Here not only what is forbidden by Shastras is to be left off, but also the desire connected with it is to be abandoned.<br /><br /><h3 class="smller">Verse 2.45</h3> <div class="para"> <span style="color:#840000;">त्रैगुण्य विषयाः वॆदाः निस्त्रैगुण्यः भव अर्जुन ।<br />निर्द्वन्द्वः नित्य-सत्त्व-स्थः निर्यॊगक्षॆमः आत्मवान् ॥ २.४५ ॥<br /><br />ತ್ರೈಗುಣ್ಯ ವಿಷಯಾಃ ವೇದಾಃ ನಿಸ್ತ್ರೈಗುಣ್ಯಃ ಭವ ಅರ್ಜುನ |<br />ನಿರ್ದ್ವಂದ್ವಃ ನಿತ್ಯಸತ್ವಸ್ಥಃ ನಿರ್ಯೋಗಕ್ಷೇಮಃ ಆತ್ಮವಾನ್ || ೨.೪೫ ||<br /><br />traiguNya viShayAH vEdAH nistraiguNyaH bhava arjuna |<br />nirdvaMdvaH nityasatvasthaH niryOgakShEmaH AtmavAn || 2.45 ||</span><br /><br /><br />The Vedas seem to speak of what pertains to the three qualities (Satva, Rajas, Tamas); O Arjuna, get yourself free from the effect of the three qualities; stand aloof from the pairs of opposites; always take your stand on the Eternally Excellent; be free from the cares of gain and security; and ever have the Lord with you.<br /><br /><i>The Vedas when superficially understood seem to speak of duties which yield swarga and other paltry wishes. One should not be misled by what the Vedas casually seem to convey. Arjuna is thus advised to withdraw himself from the pursuit of those fruits which the three qualities may bear, and to give his attention to the deeper sense of the Vedas.</i> </div><br />traiguNya = the effect produced by the three guNas - satva, rajas and tamas (like swarga and other desires) = mundane bondage which is again the effect of the three guNas<br /><br />dvaMdva = pairs of pleasure & pain, gain & loss, victory & defeat, exhilaration & dejection<br /><br />nitya sattva sthaH = Think of the Eternally pure Lord every moment<br /><br />AtmavAn = he who is constantly mindful that the supreme Lord Hari is the master<br /><br />yoga = acquisition of that which is not already possessed<br /><br />kShEmaH = securing what is acquired and possessed<br /><br />The Vedas counteract the effect of the poison called "samsAra" which is the effect of the three qualities. i.e., the Vedas mainly deal with the explanation of the nature of the Supreme Being and the knowledge that leads to final beatitude. Arjuna is here asked to follow this true spirit of Vedas and not be led astray by the superficial contents of the Vedas.<br /><br />The glorious Lord alone forms the teaching and spirit of the Vedas, but not the rites and ceremonies calculated to accomplish paltry desires. Having abandoned such actions, constantly remember and contemplate the Supreme Lord as the omnipresent and perfect in all attributes, and as the master of the self.<br /><br /><br /><h3 class="smller">Verse 2.46</h3> <span style="color:#840000;">यावान् अर्थः उदपानॆ सर्वतः सम्प्लुत-उदकॆ ।<br />तावान् सर्वॆषु वॆदॆषु ब्राह्मणस्य विजानतः ॥ २.४६ ॥<br /><br />ಯಾವಾನ್ ಅರ್ಥಃ ಉದಪಾನೇ ಸರ್ವತಃ ಸಂಪ್ಲುತ-ಉದಕೇ |<br />ತಾವಾನ್ ಸರ್ವೇಷು ವೇದೇಷು ಬ್ರಾಹ್ಮಣಸ್ಯ ವಿಜಾನತಃ || ೨.೪೬ ||<br /><br />yAvAn arthaH udapAnE sarvataH saMpluta-udakE |<br />tAvAn sarvEShu vEdEShu brAhmaNasya vijAnataH || 2.46 ||</span><br /><br /><br />What purpose is realized in a wide expanse of water on all sides, that purpose is realized (to that extent) in a well; In the same manner, what purpose is realized through all the Vedas, that purpose, to that extent is realized by the learned man who sees the Brahman.<br /><br />(The results of fruit of wisdom are like waters of the ocean of great immensity; whereas the results obtained by performing kAmya karma are very limited like water in a well.)<br /><br /><br /><span style="font-size:85%;"><span style="color: rgb(102, 102, 204);">RK</span></span> :-<br /><br /><div class="para"> <b><span style="color:#0000ff;">The translation given is wrong for the first part of the verse. I noticed this mistake by the author of that book.</span><br /><br /><span style="color:#ff0000;">First meaning:</span><br /><br />udapAnE yAvAn arthaH tAvAn sarvataH saMpluta-udakE</b><br /><br />A person taking bath in a well and getting other utilities like drink (drink etc.); all these are had by a person taking bath in a wide expanse of water.<br /><br /><b>sarvEShu vEdEShu yAvAn arthaH tAvAn arthaH vijAnataH brAhmaNasya</b><br /><br />Likewise, a person who studies all the Vedas in a generic and superficial way and getting Swarga and other temporal benefits, those results are included for a person who studies Shastras and having learned about Bhagavan, has vision of that parabrahma (aparOkshjnana).<br /><br /><b>Points:</b><br /><br />1. What is the need of this verse?<br /><br />Arjuna could contend on behalf of Mimamsa school that they dget Swarga but do not get Moksha; similarly those who adhere to nishkamakarma also get Moksha, but do not get Swarga. So each one gets one thing and loses other. Hence they are in par.<br /><br />To answer this objection, this verse is given.<br /><br />The fruits of kamyakarma and very much more than what is comprehended is obtained by a person who gets bimba rUpa darshana and reaches that blissful Parabrahman.<br /><br />2. <b><span style="color:#ff0000;">brAhmaNaH =</span> aparOkshajnani, one who gets bimba rUpa darshana and NOT brAhmana varna.<br /><br /><span style="color:#ff0000;">vijAnataH</span> shows that such aparOkshajnanaM is the fruit of the indirect knowledge (parOkshajnanaM) acquired through shastras and by adopting nishkamakarma. So there is no overlap between the two.<br /><br /></b><b><span style="color:#ff0000;">Second meaning as per Gita tAtparya:</span><br /><br />sarvataH saMpluta-udakE, yAvAn arthaH, tAvAn sarvEShu vEdEShu vijAnataH brAhmaNasya</b><br /><br />The Lord being pleased and happy, what fruits or results are going to take place, after having taken bed in the glorious pralaya water which is all-pervasive and everywhere, the glorious Lord who has grand and auspicious attributes, protector of all, force behind time etc., those fruits or results will be got by a person who get bimba rUpa darshana after reading and understanding all of the Vedas that Lord Vishnu is the primary subject matter. Such happiness as per one's status will come to one who has bimba rUpa darshana.<br /><br /><b>Points:</b><br /><br />1. <b>udapAna</b> is split as follows.<br /><br />(a.) <b>ud</b> = Having all grand and esteemed attributes.<br /><br />(b.) <b>apa</b> = Not having any protector for Himself, independent.<br /><br />(c.) <b>ana</b> = Force behind time and other eternal entities.<br /></div><br /><h3 class="smller">Verse 2.47</h3> <div class="para"> <span style="color:#840000;">कर्मणि एव अधिकारः तॆ मा फलॆषु कदाचन ।<br />मा कर्मफलहॆतुः भूः मा तॆ संगः अस्तु अकर्मणि ॥<br /><br />ಕರ್ಮಣಿ ಏವ ಅಧಿಕಾರಃ ತೇ ಮಾ ಫಲೇಷು ಕದಾಚನ |<br />ಮಾ ಕರ್ಮಫಲಹೇತುಃ ಭೂಃ ಮಾ ತೇ ಸಂಗಃ ಅಸ್ತು ಅಕರ್ಮಣಿ ||<br /><br />karmaNi Eva adhikAraH tE mA phalEShu kadAchana |<br />mA karmaphalahEtuH bhUH mA tE saMgaH astu akarmaNi || 2.47 ||</span><br /><br /><br />Only in respect of action there is eligibility in you; never in respect of its fruits; so do not make fruit as a motive for your action; nor let there be any attachment to inaction (do not omit your duties) on your part<br /><br /><b>karmaNi Eva adhikAraH = </b>Arjuna, for you and others eligibility is there only to do Karmas.<br /><br /><b>phalEShu kadAchana mA = </b>But never for the fruits or results.<br /><br /><b>karmaphalahEtuH mA bhUH = </b>Therefore do not do actions or duties only having results or fruits in your mind.<br /><br />Then it may appear that doing karma is redundant or useless. It is not so, because<br /><br /><b>tE akarmaNi saMgaH mA astu = </b>For you and others let there not be any attachment in doing karmas.<br /><br />In other words, one gets aparoksha Jnana and then Moksha when ones does nishkama karma.<br /><br /><b>Points: </b><br /><br />1. Why this verse?<br /><br />In verses 2:42-44 criticism is made on those who do their karmas by having the result only in their minds. But in Vedas, 'the desire' for the fruits is also indicated or included along with injunctions.<br /><br />'The aspirant for heaven shall perform a sacrifice.'<br /><br />So to rebut this, the present verse is begun.<br /><br />The performance of act alone comes under the purview of the injunction and never the fruits.<br /><br />2. <b>tE = </b> This word not only stands for Arjuna, but for all. Since Arjuna who is a jnani himself is advised to give up desires, it is applicable even more for non-jnanis like us.<br /><br /><b>3. The real purport of fruits mentioned in Vedas. </b><br /><br />There is no conflict between what Shri Krishna says in this verse and Vedas. This has to be properly understood.<br /><br />vedoktameva kurvāṇah niḥsańgorpitamīśvare |<br />naiṣkarmyaḿ labhate siddhiḿ rocanārthā phala-śrutiḥ || (Bhagavatam 11:3:46)<br /><br />wihch says that fruits are mentioned in Vedas to create zest or create interest in the performer of sacrifice.<br /><br />phala-śrutiriyaḿ nṝṇāḿ na śreyo rocanaḿ param |<br />śreyo-vivakṣayā proktaḿ yathā bhaiṣajya-rocanam || (11:21:23)<br /><br />The real intention of the Sruti, (like 'Let him who desires a heaven perform a sacrifuce') is simply that one (already with a desire for heaven) shall perform the sacrifice and not that one shall imbibe a desire for heaven and then offer a sacrifice.<br /></div><br /><br /><h3 class="smller">2.48</h3> <div class="para"> <span style="color:#840000;">यॊगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय<br />सिद्धि-असिद्ध्यॊः समः भूत्वा समत्वं यॊग उच्यतॆ ॥ २.४८ ॥<br /><br />ಯೋಗಸ್ಥಃ ಕುರು ಕರ್ಮಾಣಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಧನಂಜಯ<br />ಸಿದ್ಧಿ-ಅಸಿದ್ಧ್ಯೋಃ ಸಮಃ ಭೂತ್ವಾ ಸಮತ್ವಂ ಯೋಗ ಉಚ್ಯತೇ || ೨.೪೮ ||<br /><br />yOgasthaH kuru karmANi saMgaM tyaktvA dhanaMjaya<br />siddhi-asiddhyOH samaH bhUtvA samatvaM yOga uchyatE || 2.48 ||</span><br /><br /><br />O Dhananjaya, taking your stand on Yoga do your duties, renouncing attachments, being alike (identical) in success and failure; this state, of being alike (attended with renunciation) is called Yoga.<br /><br /><i>Renouncing attachment to the fruits of the duties performed, and thereby being equally unaffected by success or failure, do your duties as a means to get God's grace.<br /><br /></i><h3 class="smller">2.49</h3> <div class="para"> <span style="color:#840000;">दूरॆण हि अवरं कर्म बुद्धि-यॊगात् धनञ्जय ।<br />बुद्धौ शरणं अन्विच्छ कृपणाः फलहॆतवः ॥ २.४९ ॥<br /><br />ದೂರೇಣ ಹಿ ಅವರಂ ಕರ್ಮ ಬುದ್ಧಿ-ಯೋಗಾತ್ ಧನಂಜಯ |<br />ಬುದ್ಧೌ ಶರಣಂ ಅನ್ವಿಚ್ಛ ಕೃಪಣಾಃ ಫಲಹೇತವಃ || ೨.೪೯ ||<br /><br />dUrENa hi avaraM karma buddhi-yOgAt dhanaMjaya |<br />buddhau sharaNaM anvicCha kRupaNAH phalahEtavaH || 2.49 ||</span><br /><br /><br />O Dhananjaya, far far inferior indeed is Karma to Knowledge as a means; take refuge in knowledge; pitiable are they who have a motive for their action.<br /><br /><h3 class="smller">2.50</h3> <div class="para"> <span style="color:#840000;">ಬುದ್ಧಿ ಯುಕ್ತಃ ಜಹಾತಿ ಇಹ ಉಭೇ ಸುಕೃತ-ದುಷ್ಕೃತೇ |<br />ತಸ್ಮಾತ್ ಯೋಗಾಯ ಯುಜ್ಯಸ್ವ ಯೋಗಃ ಕರ್ಮಸು ಕೌಶಲಮ್ || ೨.೫೦ ||<br /><br />बुद्धि युक्तः जहाति इह उभॆ सुकृत दुष्कृतॆ ।<br />तस्मात् यॊगाय युज्यस्व यॊगः कर्मसु कौशलम् ॥ २.५० ॥<br /><br />buddhi yuktaH jahAti iha ubhE sukRuta-duShkRutE |<br />tasmAt yOgAya yujyasva yOgaH karmasu kaushalam || 2.50 ||</span><br /><br /><br />With knowledge [of God] he casts off both good and evil deeds; therefore exert yourself for the yoga (means of knowledge), for, the yoga is the most efficacious in midst of duties.<br /><br /><i>Of merits, the Wiseguy allows perishing all that which leads to birth & death and other undesirable results, but he does not allow perishing whatever merit resulting from meditation; whereas he casts off absolutely all demerits. So Arjuna is asked to walk in the path of knowledge and spare no effort in that direction.<br /><br />The Yoga, that is, duties done for the sake of Lord's grace with the knowledge of His greatness and without longing for any fruits, is really a skill in the performance of duties, as it leads to everlasting consequence. This indeed is Yoga, for only the duty performed without motives is the means of Knowledge.<br /><br /></i><h3 class="smller">2.51</h3> <div class="para"> <span style="color:#840000;">कर्मजं बुद्धि-युक्ताः हि फलं त्यक्त्वा मनीषिणः ।<br />जन्म-बंध-विनिर्मुक्ताः पदं गच्छन्ति अनामयम् ॥ २.५१ ॥<br /><br />ಕರ್ಮಜಂ ಬುದ್ಧಿ-ಯುಕ್ತಾಃ ಹಿ ಫಲಂ ತ್ಯಕ್ತ್ವಾ ಮನೀಷಿಣಃ |<br />ಜನ್ಮ-ಬಂಧ-ವಿನಿರ್ಮುಕ್ತಾಃ ಪದಂ ಗಚ್ಛಂತಿ ಅನಾಮಯಮ್ || ೨.೫೧ ||<br /><br />karmajaM buddhi-yuktAH hi phalaM tyaktvA maneeShiNaH |<br />janma-baMdha-vinirmuktAH padaM gacChaMti anAmayam || 2.51 ||</span><br /><br /><br />Those who gain knowledge by renouncing the fruit of Karma, surely they become wise and released from the bonds of birth, and attain to the goal beyond misery<br /><br /><h3 class="smller">2.52</h3> <div class="para"> <span style="color:#840000;">यदा तॆ मॊहकलिलं बुद्धिः व्यतितरिष्यति ।<br />तदा गन्तासि निर्वॆदं श्रॊतव्यस्य श्रुतस्य च ॥ २.५२ ॥<br /><br />ಯದಾ ತೇ ಮೋಹಕಲಿಲಂ ಬುದ್ಧಿಃ ವ್ಯತಿತರಿಷ್ಯತಿ |<br />ತದಾ ಗಂತಾಸಿ ನಿರ್ವೇದಂ ಶ್ರೋತವ್ಯಸ್ಯ ಶ್ರುತಸ್ಯ ಚ || ೨.೫೨ ||<br /><br />yadA tE mOhakalilaM buddhiH vyatitariShyati |<br />tadA gaMtAsi nirvEdaM shrOtavyasya shrutasya cha || 2.52 ||</span><br /><br /><br />When your mind shall get over the evil of misapprehension, then you shall attain to the full benefit of what has been heard and should be heard.<br /><br /><h3 class="smller">2.53</h3> <div class="para"> <span style="color:#840000;">श्रुति विप्रतिपन्ना तॆ यदा स्थास्यति निश्चला ।<br />समाधौ अचला बुद्धिः तदा यॊगं अवाप्स्यसि ॥ २.५३ ॥<br /><br />ಶ್ರುತಿ ವಿಪ್ರತಿಪನ್ನಾ ತೇ ಯದಾ ಸ್ಥಾಸ್ಯತಿ ನಿಶ್ಚಲಾ |<br />ಸಮಾಧೌ ಅಚಲಾ ಬುದ್ಧಿಃ ತದಾ ಯೋಗಂ ಅವಾಪ್ಸ್ಯಸಿ || ೨.೫೩ ||<br /><br />shruti vipratipannA tE yadA sthAsyati nishchalA |<br />samAdhau achalA buddhiH tadA yOgaM avApsyasi || 2.53 ||</span><br /><br /><br />The intellect that was confused by contradictory arguments in the Vedas becomes perfectly stabilized by the proper interpretation of the Vedas. Then with intense meditation on the bliss of the supreme one shall attain the yoga<br /><br /><br /></div><br /><h3 class="smller">2.54</h3> <div class="para"> <span style="color:#840000;">अर्जुन उवाच :-<br />स्थितप्रज्ञस्य का भाषा समाधि स्थस्य कॆशव ।<br />स्थितधीः किं प्रभाषॆत किं आसीत व्रजॆत किम् ॥ २.५४ ॥<br /><br />ಅರ್ಜುನ ಉವಾಚ :-<br />ಸ್ಥಿತಪ್ರಜ್ಞಸ್ಯ ಕಾ ಭಾಷಾ ಸಮಾಧಿ ಸ್ಥಸ್ಯ ಕೇಶವ |<br />ಸ್ಥಿತಧೀಃ ಕಿಂ ಪ್ರಭಾಷೇತ ಕಿಂ ಆಸೀತ ವ್ರಜೇತ ಕಿಮ್ || ೨.೫೪ ||<br /><br />arjuna uvAcha :-<br />sthitapraj~jasya kA bhAShA samAdhi sthasya kEshava |<br />sthitadheeH kiM prabhAShEta kiM Aseeta vrajEta kim || 2.54 ||<br /><br /></span><br />Arjuna says:<br />O Keshava, what is the description of him whose wisdom is mature and who is in meditation? He whose perception has become steadfast, what should he talk about, what should he sit at, where should he go to?<br /><br /><br /><span style="color:#840000;"><span style="font-weight: bold;font-size:130%;" >Verse 2.55</span><br /><br />श्री भगवान् उवाच :<br />प्रजहाति यदा कामान् सर्वान् पार्थ मनॊगतान् ।<br />आत्मनि एव आत्मना तुष्टः स्थितप्रज्ञः तदा उच्यतॆ ॥ २.५५ ॥<br /><br />ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :<br />ಪ್ರಜಹಾತಿ ಯದಾ ಕಾಮಾನ್ ಸರ್ವಾನ್ ಪಾರ್ಥ ಮನೋಗತಾನ್ |<br />ಆತ್ಮನಿ ಏವ ಆತ್ಮನಾ ತುಷ್ಟಃ ಸ್ಥಿತಪ್ರಜ್ಞಃ ತದಾ ಉಚ್ಯತೇ || ೨.೫೫ ||<br /><br />shree bhagavAn uvAcha :<br />prajahAti yadA kAmAn sarvAn pArtha manOgatAn |<br />Atmani Eva AtmanA tuShTaH sthitapraj~jaH tadA uchyatE || 2.55 ||</span><br /><br /><br />Sri Krishna said: O Partha, when a man eschews all the desires in the heart, and being confirmed in the Lord, finds satisfaction in the Lord, then he is called as one of steadfast wisdom.<br /><br /><i>All desires in the heart</i> means, all the prohibited desires that find their place in the heart. They should be expelled. However, all activities of the mind and heart consistent with the knowledge of God may forever continue to be there.<br /></div></div><br /></div><br /></div><br /><h3 class="smller">2.56</h3> <div class="para"> <span style="color:#840000;">दुःखॆषु अनुद्विग्न मनाः सुखॆषु विगत स्पृहः ।<br />वीत राग भय क्रॊधः स्थित धीः मुनिः उच्यतॆ ॥ २.५६ ॥<br /><br />ದುಃಖೇಷು ಅನುದ್ವಿಗ್ನ ಮನಾಃ ಸುಖೇಷು ವಿಗತ ಸ್ಪೃಹಃ |<br />ವೀತ ರಾಗ ಭಯ ಕ್ರೋಧಃ ಸ್ಥಿತ ಧೀಃ ಮುನಿಃ ಉಚ್ಯತೇ || ೨.೫೬ ||<br /><br />duHkhEShu anudvigna manAH sukhEShu vigata spRuhaH |<br />veeta rAga bhaya krOdhaH sthita dheeH muniH uchyatE || 2.56 ||</span><br /><br /><br />He whose mind is un-agitated amid pains, who is destitute of longing for pleasures, of passion, fear and anger, he is called a sage of steadfast wisdom<br /><br /><h3 class="smller">2.57</h3> <div class="para"> <span style="color:#840000;">यः सर्वत्र अनभिस्नॆहः तत् तत् प्राप्य शुभ अशुभम् ।<br />न अभिनन्दति न द्वॆष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २.५७ ॥<br /><br />ಯಃ ಸರ್ವತ್ರ ಅನಭಿಸ್ನೇಹಃ ತತ್ ತತ್ ಪ್ರಾಪ್ಯ ಶುಭ ಅಶುಭಮ್ |<br />ನ ಅಭಿನಂದತಿ ನ ದ್ವೇಷ್ಟಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ || ೨.೫೭ ||<br /><br />yaH sarvatra anabhisnEhaH tat tat prApya shubha ashubham |<br />na abhinaMdati na dvEShTi tasya praj~jA pratiShThitA || 2.57 ||</span><br /><br /><br />He who is on every side without strong attachments, neither rejoices at, nor abhors whatever may happen, auspicious or inauspicious, (good or bad), of such a person, wisdom is steadfast.<br /><br /><h3 class="smller">2.58</h3> <div class="para"> <span style="color:#840000;">यदा संहरतॆ च अयं कूर्मः अङ्गानि इव सर्वशः ।<br />इन्द्रियाणि इन्द्रिय अर्थॆभ्यः तस्य प्रज्ञा प्रतिष्ठिता ॥ २.५८ ॥<br /><br />ಯದಾ ಸಂಹರತೇ ಚ ಅಯಂ ಕೂರ್ಮಃ ಅಂಗಾನಿ ಇವ ಸರ್ವಶಃ |<br />ಇಂದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯ ಅರ್ಥೇಭ್ಯಃ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ || ೨.೫೮ ||<br /><br />yadA saMharatE cha ayaM kUrmaH aMgAni iva sarvashaH |<br />iMdriyANi iMdriya arthEbhyaH tasya praj~jA pratiShThitA || 2.58 ||</span><br /><br /><br />Further, if one can withdraw all his senses from the objects without effort, just like how a tortoise does with its limbs, his wisdom is securely established<br /><br /><h3 class="smller">2.59</h3> <div class="para"> <span style="color:#840000;">विषया विनिवर्तन्तॆ निराहारस्य दॆहिनः ।<br />रसवर्जं रसः अपि अस्य परं दृष्ट्वा निवर्ततॆ ॥ २.५९ ॥<br /><br />ವಿಷಯಾ ವಿನಿವರ್ತಂತೇ ನಿರಾಹಾರಸ್ಯ ದೇಹಿನಃ |<br />ರಸವರ್ಜಂ ರಸಃ ಅಪಿ ಅಸ್ಯ ಪರಂ ದೃಷ್ಟ್ವಾ ನಿವರ್ತತೇ || ೨.೫೯ ||<br /><br />viShayA vinivartaMtE nirAhArasya dEhinaH |<br />rasavarjaM rasaH api asya paraM dRuShTvA nivartatE || 2.59 ||</span><br /><br /><br />The objects of sense, not the longing for them, turn away from the person who abstains from food; even that longing in him clears off having seen the Supreme<br /><br /><h3 class="smller">2.60</h3> <div class="para"> <span style="color:#840000;">यततॊ हि अपि कौन्तॆय पुरुषस्य विपश्चितः ।<br />इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २.६० ॥<br /><br />ಯತತೋ ಹಿ ಅಪಿ ಕೌಂತೇಯ ಪುರುಷಸ್ಯ ವಿಪಶ್ಚಿತಃ |<br />ಇಂದ್ರಿಯಾಣಿ ಪ್ರಮಾಥೀನಿ ಹರಂತಿ ಪ್ರಸಭಂ ಮನಃ || ೨.೬೦ ||<br /><br />yatatO hi api kauMtEya puruShasya vipashchitaH |<br />iMdriyANi pramAtheeni haraMti prasabhaM manaH || 2.60 ||</span><br /><br /><br />O Kunti's son, though he may exert, be he the learned, the turbulent senses of the person indeed carry his mind away<br /><br /><h3 class="smller">2.61</h3> <div class="para"> <span style="color:#840000;">तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।<br />वशॆ हि यस्य इन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २.६१ ॥<br /><br />ತಾನಿ ಸರ್ವಾಣಿ ಸಂಯಮ್ಯ ಯುಕ್ತ ಆಸೀತ ಮತ್ಪರಃ |<br />ವಶೇ ಹಿ ಯಸ್ಯ ಇಂದ್ರಿಯಾಣಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ || ೨.೬೧ ||<br /><br />tAni sarvANi saMyamya yukta Aseeta matparaH |<br />vashE hi yasya iMdriyANi tasya praj~jA pratiShThitA || 2.61 ||</span><br /><br /><br />Having restrained them all, he should sit in contemplation that I am the Supreme Lord; wisdom becomes firmly established of him who has surely the senses under his control.<br /><br /><i>Here <b>I</b> means Lord Krishna (the speaker). The contemplation must proceed with a perfect understanding that the glorious Lord is the most exalted of all things.<br /><br /></i><h3 class="smller">2.62 & 2.63</h3> <div class="para"> <span style="color:#840000;">ध्यायतः विषयान् पुंसः सङ्गः तॆषु उपजायतॆ ।<br />सङ्गात् सञ्जायतॆ कामः कामात् क्रॊधः अभिजायतॆ ॥ २.६२ ॥<br /><br />क्रॊधात् भवति सम्मॊहः सम्मॊहात् स्मृतिविभ्रमः ।<br />स्मृतिभ्रंशात् बुद्धिनाशः बुद्धिनाशात् प्रणश्यति ॥ २.६३ ॥<br /><br /><br />ಧ್ಯಾಯತಃ ವಿಷಯಾನ್ ಪುಂಸಃ ಸಂಗಃ ತೇಷು ಉಪಜಾಯತೇ |<br />ಸಂಗಾತ್ ಸಂಜಾಯತೇ ಕಾಮಃ ಕಾಮಾತ್ ಕ್ರೋಧಃ ಅಭಿಜಾಯತೇ || ೨.೬೨ ||<br /><br />ಕ್ರೋಧಾತ್ ಭವತಿ ಸಮ್ಮೋಹಃ ಸಮ್ಮೋಹಾತ್ ಸ್ಮೃತಿವಿಭ್ರಮಃ |<br />ಸ್ಮೃತಿಭ್ರಂಶಾತ್ ಬುದ್ಧಿನಾಶಃ ಬುದ್ಧಿನಾಶಾತ್ ಪ್ರಣಶ್ಯತಿ || ೨.೬೩ ||<br /><br /><br />dhyAyataH viShayAn puMsaH saMgaH tEShu upajAyatE |<br />saMgAt saMjAyatE kAmaH kAmAt krOdhaH abhijAyatE || 2.62 ||<br /><br />krOdhAt bhavati sammOhaH sammOhAt smRutivibhramaH |<br />smRutibhraMshAt buddhinAshaH buddhinAshAt praNashyati || 2.63 ||</span><br /><br /><br />In him who ponders on the objects of senses, an attachment to them is formed; from the attachment arises desire; from desire arises anger.<br /><br />From anger results wrong wish; from wrong wish, forgetfulness; from forgetfulness, loss of judgment; from loss of judgment he perishes.<br /><br /><br /><h3 class="smller">2.64</h3> <div class="para"> <span style="color:#840000;">ರಾಗದ್ವೇಷ ವಿಮುಕ್ತೈಃ ತು ವಿಷಯಾನ್ ಇಂದ್ರಿಯೈಃ ಚರನ್ |<br />ಆತ್ಮವಶೈಃ ವಿಧೇಯ ಆತ್ಮಾ ಪ್ರಸಾದಂ ಅಧಿಗಚ್ಛತಿ || ೨.೬೪ ||<br /><br />रागद्वॆष विमुक्तैः तु विषयान् इंद्रियैः चरन् ।<br />आत्मवशैः विधॆय आत्मा प्रसादं अधिगच्छति ॥ २.६४ ॥<br /><br />rAgadvESha vimuktaiH tu viShayAn iMdriyaiH charan |<br />AtmavashaiH vidhEya AtmA prasAdaM adhigacChati || 2.64 ||</span><br /><br /><br />But he who with the senses free of Like and Dislike and obedient to self (him) experiences their objects, finds an obedient mind and attains serenity of mind.<br /><br /><i>Like and Dislikes not prompting the senses, the mind becomes manageable. When the mind is at the disposal of the self, it is evident, the senses also become obedient to the self. To say that these are under his control means that they cannot throw him into agitation<br /><br /><br /></i><h3 class="smller">2.65</h3> <div class="para"> <span style="color:#840000;">प्रसादॆ सर्वदुःखानां हानिः अस्य उपजायतॆ ।<br />प्रसन्नचॆतसः हि अशु बुद्धिः परि-अवतिष्ठतॆ ॥ २.६५ ॥<br /><br />ಪ್ರಸಾದೇ ಸರ್ವದುಃಖಾನಾಂ ಹಾನಿಃ ಅಸ್ಯ ಉಪಜಾಯತೇ |<br />ಪ್ರಸನ್ನಚೇತಸಃ ಹಿ ಅಶು ಬುದ್ಧಿಃ ಪರಿ-ಅವತಿಷ್ಠತೇ || ೨.೬೫ ||<br /><br />prasAdE sarvaduHkhAnAM hAniH asya upajAyatE |<br />prasannachEtasaH hi ashu buddhiH pari-avatiShThatE || 2.65 ||</span><br /><br /><br />Serenity rising, the extinction of all his miseries comes about; for, the perception of him who is of a serene mind soon becomes steadied.<br /><br /><i>Here the order of facts is:<br />(1) Serenity of mind<br />(2) Clear and uninterrupted perception of the Brahman<br />(3) Direct realization of the nature and glory of the Lord<br />(4) Extinction of all miseries<br /><br /><br /></i><h3 class="smller">2.66</h3> <div class="para"> <span style="color:#840000;">न अस्ति बुद्धिः अयुक्तस्य न च अयुक्तस्य भावना ।<br />न च अभावयतः शान्तिः अशान्तस्य कुतः सुखम् ॥ २.६६ ॥<br /><br />ನ ಅಸ್ತಿ ಬುದ್ಧಿಃ ಅಯುಕ್ತಸ್ಯ ನ ಚ ಅಯುಕ್ತಸ್ಯ ಭಾವನಾ |<br />ನ ಚ ಅಭಾವಯತಃ ಶಾಂತಿಃ ಅಶಾಂತಸ್ಯ ಕುತಃ ಸುಖಮ್ || ೨.೬೬ ||<br /><br />na asti buddhiH ayuktasya na cha ayuktasya bhAvanA |<br />na cha abhAvayataH shAMtiH ashAMtasya kutaH sukham || 2.66 ||</span><br /><br /><br />Contemplation is not possible for him who does not restrain the mind; for him who does not contemplate, direct perception does not arise; for him who has not gained the direct perception, release is impossible; without release, whence is happiness?<br /><br /><br /><h3 class="smller">2.67</h3> <div class="para"> <span style="color:#840000;">इन्द्रियाणां हि चरतां यत् मनः अनुविधीयतॆ ।<br />तत् अस्य हरति प्रज्ञां वायुः नावं इव अम्भसि ॥ २.६७ ॥<br /><br />ಇಂದ್ರಿಯಾಣಾಂ ಹಿ ಚರತಾಂ ಯತ್ ಮನಃ ಅನುವಿಧೀಯತೇ |<br />ತತ್ ಅಸ್ಯ ಹರತಿ ಪ್ರಜ್ಞಾಂ ವಾಯುಃ ನಾವಂ ಇವ ಅಂಭಸಿ || ೨.೬೭ ||<br /><br />iMdriyANAM hi charatAM yat manaH anuvidheeyatE |<br />tat asya harati praj~jAM vAyuH nAvaM iva aMbhasi || 2.67 ||</span><br /><br /><br />That the mind is made to follow the wandering senses sends his understanding adrift, even as the wind does the vessel upon the waters<br /><br />The mind is naturally constituted to follow the lead of the senses. It is the constitution that allows the true conclusions of the shastras to slip easily from his mind; it even prevents the rising of such conclusive knowledge; and the little that may find place in it cannot be useful in promoting meditation and thereby obtaining direct perception, in the absence of control<br /><br /><br /><h3 class="smller">2.68</h3> <div class="para"> <span style="color:#840000;">तस्मात् यस्य महाबाहॊ निगृहीतानि सर्वशः ।<br />इन्द्रियाणि इन्द्रियार्थॆभ्यः तस्य प्रज्ञा प्रतिष्ठिता ॥ २.६८ ॥<br /><br />ತಸ್ಮಾತ್ ಯಸ್ಯ ಮಹಾಬಾಹೋ ನಿಗೃಹೀತಾನಿ ಸರ್ವಶಃ |<br />ಇಂದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯಾರ್ಥೇಭ್ಯಃ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ || ೨.೬೮ ||<br /><br />tasmAt yasya mahAbAhO nigRuheetAni sarvashaH |<br />iMdriyANi iMdriyaarthEbhyaH tasya praj~jA pratiShThitA || 2.68 ||</span><br /><br /><br />Therefore, O mighty armed warrior, of whom the senses are all withdrawn from their objects, of him the wisdom becomes steadfast<br /><br /><br /><h3 class="smller">2.69</h3> <div class="para"> <span style="color:#840000;">या निशा सर्व भूतानां तस्यां जागर्ति संयमी ।<br />यस्यां जाग्रति भूतानि सा निशा पश्यतः मुनॆः ॥ २.६९ ॥<br /><br />ಯಾ ನಿಶಾ ಸರ್ವ ಭೂತಾನಾಂ ತಸ್ಯಾಂ ಜಾಗರ್ತಿ ಸಂಯಮೀ |<br />ಯಸ್ಯಾಂ ಜಾಗ್ರತಿ ಭೂತಾನಿ ಸಾ ನಿಶಾ ಪಶ್ಯತಃ ಮುನೇಃ || ೨.೬೯ ||<br /><br />yA nishA sarva bhUtAnAM tasyAM jAgarti saMyamee |<br />yasyAM jAgrati bhUtAni sA nishA pashyataH munEH || 2.69 ||</span><br /><br /><br />In respect of that which is the night to all beings, the man of self-restraint keeps awake; in respect of which the beings are awake, that is the night of the contemplating sage who sees the Lord.<br /><br /><i>That which is unperceived of all other beings, i.e., the Lord's glory, which beings do not see at all, as if in deep sleep; the sage is always seeing it directly and never loses sight of it.<br /><br />But in respect of the objects of senses, the beings are always devoted to them; whereas a sage is so much deep in meditation and occupied with the Blissful sight of the glorious Lord that he does not think of them at all.<br /><br /><br /></i><h3 class="smller">2.70</h3> <div class="para"> <span style="color:#840000;">आपूर्यमाणं अचल प्रतिष्ठं समुद्रं आपः प्रविशन्ति यद्वत् ।<br />तद्वत् कामाः यं प्रविशन्ति सर्वॆ सः शान्तिं आप्नॊति न काम कामी ॥ २.७० ॥<br /><br />ಆಪೂರ್ಯಮಾಣಂ ಅಚಲ ಪ್ರತಿಷ್ಠಂ ಸಮುದ್ರಂ ಆಪಃ ಪ್ರವಿಶಂತಿ ಯದ್ವತ್ |<br />ತದ್ವತ್ ಕಾಮಾಃ ಯಂ ಪ್ರವಿಶಂತಿ ಸರ್ವೇ ಸಃ ಶಾಂತಿಂ ಆಪ್ನೋತಿ ನ ಕಾಮ ಕಾಮೀ || ೨.೭೦ ||<br /><br />ApUryamANaM achala pratiShThaM samudraM ApaH pravishaMti yadvat |<br />tadvat kAmAH yaM pravishaMti sarvE saH shAMtiM ApnOti na kAma kAmee || 2.70 ||</span><br /><br /><br />Though various rivers carry their waters to it, the ocean ever remains the same without showing any increase; nor does it show any decrease when rivers cease to flow in; nor does the ocean seem concerned with the supply.<br /><br />Likewise, no change comes upon the wise man who seems to enjoy the objects of senses, but he is neither delighted with them, nor depressed for want of them. He surely attains everlasting bliss in the Heaven<br /><br /><br /><h3 class="smller">2.71</h3> <div class="para"> <span style="color:#840000;">विहाय कामान् यः सर्वान् पुमान् चरति निःस्पृहः ।<br />निर्ममः निरहङ्कारः सः शान्तिं अधिगच्छति ॥ २.७१ ॥<br /><br />ವಿಹಾಯ ಕಾಮಾನ್ ಯಃ ಸರ್ವಾನ್ ಪುಮಾನ್ ಚರತಿ ನಿಃಸ್ಪೃಹಃ |<br />ನಿರ್ಮಮಃ ನಿರಹಂಕಾರಃ ಸಃ ಶಾಂತಿಂ ಅಧಿಗಚ್ಛತಿ || ೨.೭೧ ||<br /><br />vihAya kAmAn yaH sarvAn pumAn charati niHspRuhaH |<br />nirmamaH nirahaMkAraH saH shAMtiM adhigacChati || 2.71 ||</span><br /><br /><br />He who, loosed from prohibited wishes, from the fancy of being the absolute master and the absolute agent, experiences all the objects of senses without any attachment, he is the man who attains to perfect bliss.<br /><br /><br /><h3 class="smller">2.72</h3> <div class="para"> <span style="color:#840000;">एषा ब्राह्मी स्थितिः पार्थ न एनं प्राप्य विमुह्यति ।<br />स्थित्वा अवस्यां अन्त कालॆ अपि ब्रह्म निर्वाणं ऋच्छति ॥ २.७२ ॥<br /><br />ಏಷಾ ಬ್ರಾಹ್ಮೀ ಸ್ಥಿತಿಃ ಪಾರ್ಥ ನ ಏನಂ ಪ್ರಾಪ್ಯ ವಿಮುಹ್ಯತಿ |<br />ಸ್ಥಿತ್ವಾ ಅವಸ್ಯಾಂ ಅಂತ ಕಾಲೇ ಅಪಿ ಬ್ರಹ್ಮ ನಿರ್ವಾಣಂ ಋಚ್ಛತಿ || ೨.೭೨ ||<br /><br />EShA brAhmee sthitiH pArtha na EnaM prApya vimuhyati |<br />sthitvA avasyAM aMta kAlE api brahma nirvANaM RucChati || 2.72 ||</span><br /><br /><br />O Partha, this is the state in relation to the Brahman; having attained to this, he is not bewildered. Having continued in this state to the very last moment, he goes to Brahman that has no perishable body.<br /><br /><i>In case there is no prarabdha karma, he remembers the Lord at the last moment of departing from the body in which he has received the Lord's grace, and goes to Heaven. Prarabdha not being exhausted, he will fall upon other births yet to be passed through and when it is completely exhausted, he attains to Heaven.<br /></i><br /><br /><b>The END of "sAnkhya yOga", the Second Chapter of Sri Bhagavad Geeta</b><br /><br /><br /><span style="color: rgb(255, 0, 0);">|| shree bhArateeramaNa mukhyaprANAntargata shree kRuShNArpaNamastu ||</span><br /><br /></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div> </div> </div>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-58778694702673150072009-09-29T20:55:00.006+05:302011-09-10T13:56:54.516+05:30Dwaadasha Stotras - verse by verse explanation<span style="font-size: 180%; font-weight: bold;"><span style="color: #008400;">Dwaadasha Stotras - verse by verse explanation</span></span> <br />
<br />
<b><span style="color: blue;"> <br />
Composer: Sriman Madhvacharya <br />
Translator: Sri NAPS Rao <br />
Source: dvaita dot org</span></b> <br />
<br />
<br />
Dwaadasha stotras are a collection of twelve stotras in praise of Lord Sri Vishnu, composed by Srimad Ananda Teertha (also called Sriman Madhwacharya and Sri Poornaprajna). This collection is collectively counted as one of his 37 works, and is said to encapsulate the doctrine of Tattvavaada to a great deal of depth. <br />
<br />
Popular tradition has it that the Dwaadasha Stotras were composed at the time of the installation by him of the Sri Krishna icon at Udupi. <br />
<br />
Each word of Dwaadasha Stotras can be interpreted in several ways, in accordance with recognized rules of grammar; each verse is also evocative of many works by Srimad Acharya when studied with care and analyzed. In expressing such thoughts in English or other colloquial language, the limitations of the language sought to be used may also be barriers, to overcome which needs one to have patience and perseverance. <br />
<br />
Sriman Madhvacharya's texts are extremely brief, terse, and usually associated with a number of meanings which do not conflict with each other, but are all separately supportive to his philosophy of Tattvavaada. <br />
<br />
An attempt at direct translation, if carried out with an open mind and some competence, usually yields the main gist of the text. But the depth and width of the material usually escapes one, until he is aided by the extremely detailed and powerful commentaries on Srimad Acharya's works. <br />
<br />
There are texts where up to 8 different and valid meanings have been given, all within the rules of textual interpretation and grammar. <br />
<br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTGUFN8qkGdrYrs-VlTwqifG5rVstyj6EAKI4I1K6G8cqqVyNMaQUiQAaqQooDTAboLuGItG3bMZgMyO0SkfpRDX66EjAR-3w1XSTbbM5G7NuMYnft93XdHYsM7H-c7ZUYOScB-LPH4KEH/s1600-h/2Acharya+udupi+krishna.bmp"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5386912408349389810" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTGUFN8qkGdrYrs-VlTwqifG5rVstyj6EAKI4I1K6G8cqqVyNMaQUiQAaqQooDTAboLuGItG3bMZgMyO0SkfpRDX66EjAR-3w1XSTbbM5G7NuMYnft93XdHYsM7H-c7ZUYOScB-LPH4KEH/s320/2Acharya+udupi+krishna.bmp" style="cursor: pointer; float: left; height: 282px; margin: 0pt 10px 10px 0pt; width: 320px;" /></a><b>The circumstances of the Dwaadasha Stotras' creation <br />
</b> <br />
The exact circumstances under which the stotras were composed are not known to a certainty, and various conflicting accounts exist. One popular account is that once, when Srimad Anandateertha was meditating at what is now called the Malpe beach (near Udupi), a ship in distress in the sea came to his attention; he waved his upper garment, causing the fearsome winds and the angry seas to subside, enabling the ship to reach the shore safely with its cargo and crew intact. <br />
<br />
The grateful captain of the ship, realizing the debt of gratitude he owed to Srimad Acharya, offered the latter gifts; however, Sri Acharya refused gifts of wealth, but asked for a large mound of gopi-chandana that had served as part of the ship's ballast. <br />
<br />
The mound contained the long-concealed icon of Sri Krishna which in the Dwapara Yuga had been worshipped by His own consort Rukmini devi. This icon was carried to Udupi and installed there by Sri Madhwacharya, and the Dvaadasha stotras were composed by him on this occasion. <br />
<br />
There are other, somewhat less common, variants of this account of the circumstances of the stotras' composition, such as one according to which the first seven stotras had already been composed before the saving of the ship, and the rest were composed later. <br />
<br />
<br />
<b>Occasions for the Dwaadasha Stotras' recitation <br />
</b> <br />
The Dwaadasha Stotras are sung in a musical note during the event of 'naivedya' or ceremonial offering of food to Lord Vishnu, not only in Udupi Krishna temple, but also in practically all Maadhva temples and homes. <br />
<br />
Extracts from the Dwaadasha stotras, containing the highly condensed and encapsulated philosophy of Tattvavaada, are also recited on other occasions such as Hari-Katha discussions. <br />
<br />
With this background, we shall now look into explanations of each verse of DwAdasha Stotras. <br />
<br />
<br />
<h3 class="smller">
<span style="font-size: large;">Stotra 1</span></h3>
<div class="para">
<br />
<span style="color: #840000;">वन्दॆ वन्द्यं सदानन्दं वासुदॆवं निरञ्जनम्<br />इन्दिरापतिमाद्यादि वरदॆश वरप्रदम् ॥ १.१ ॥ <br /> </span><br />
<span style="color: #840000;">ವಂದೇ ವಂದ್ಯಂ ಸದಾನಂದಂ ವಾಸುದೇವಂ ನಿರಂಜನಂ <br />
ಇಂದಿರಾಪತಿಮಾದ್ಯಾದಿ ವರದೇಶ ವರಪ್ರದಮ್ || ೧.೧ || <br />
<br />
vaMdE vaMdyaM sadAnaMdaM vAsudEvaM niraMjanaM <br />
iMdirApatimAdyAdi varadEsha varapradam || 1.1 ||</span> <br />
<br />
<br />
I offer my salutations always to Sri Krishna, the son of Vasudeva and consort of Sri Lakshmi, who is always fit for such prostration, who is full of bliss and other auspicious qualities, and is without any blemish or defect, and is the giver of great boons such as Moksha to Gods like Brahma, who are themselves known as givers of boons to others. <br />
<br />
<i>The conviction that Lord Krishna is supreme, without blemish and can give us the greatest gift which we can aspire, will lead to our praying Him rather than any one else and will also make us disinterested in worldly boons - just as some one who has access to the emperor will not seek some minor favors from a lesser official. <br />
<br />
<br />
</i><span style="color: #840000;">नमामि निखिलाधीश किरीटाघृष्टपीठवत् ।<br />
हृत्तमः शमनॆऽर्काभं श्रीपतॆः पादपङ्कजम् ॥ १.२ ॥ <br />
<br />
</span><span style="color: #840000;">ನಮಾಮಿ ನಿಖಿಲಾಧೀಶ ಕಿರೀಟಾಘೃಷ್ಟಪೀಠವತ್ | <br />
ಹೃತ್ತಮಃ ಶಮನೇsರ್ಕಾಭಂ ಶ್ರೀಪತೇಃ ಪಾದಪಂಕಜಮ್ || ೧.೨ || <br />
<br />
namAmi nikhilAdheesha kirITAghRuShTapeeThavat | <br />
hRuttamaH shamanE&rkAbhaM shrIpatEH pAdapaMkajam || 1.2 ||</span> <br />
<br />
<br />
The feet of the Lord of Shree are like the effulgent Sun in dispelling the darkness of the mind called ajnaana, and rests on a pedestal which is touched frequently by the crowns on the heads of the great gods like Brahma and Rudra who are the masters of the world. (when they prostrate with deep devotion before Him.) </div>
<br />
<br />
<span style="color: #840000;">जाम्बूनदाम्बराधारं नितम्बं चिन्त्यमीशितुः<br />
स्वर्णमञ्जीरसंवीतं आरूढं जगदम्बया ॥ १.३ ॥ <br />
<br />
</span><span style="color: #840000;">ಜಾಂಬೂನದಾಂಬರಾಧಾರಂ ನಿತಂಬಂ ಚಿಂತ್ಯಮೀಶಿತುಃ <br />
ಸ್ವರ್ಣಮಂಜೀರಸಂವೀತಂ ಆರೂಢಂ ಜಗದಂಬಯಾ || ೧.೩ || <br />
<br />
jAMbUnadAMbarAdhAraM nitaMbaM chiMtyameeshituH <br />
swarNamaMjeerasaMveetaM ArUDhaM jagadaMbayA || 1.3 ||</span> <br />
<br />
<br />
The waist of the Lord is covered by a golden cloth and is surrounded by a golden waistband. Sri Lakshmi is always resting there sitting on His lap, with her hands round His waist. Such a waist is to be contemplated. <br />
<br />
<br />
<span style="color: #840000;">उदरं चिन्त्यं ईशस्य तनुत्वॆपि अखिलम्बरम्<br />
वलित्रयाङ्कितं नित्यं आरूढं श्रियैकया ॥ १.४ ॥<br />
<br />
</span><span style="color: #840000;">ಉದರಂ ಚಿಂತ್ಯಂ ಈಶಸ್ಯ ತನುತ್ವೇsಪಿ ಅಖಿಲಂಬರಮ್ <br />
ವಲಿತ್ರಯಾಂಕಿತಂ ನಿತ್ಯಂ ಆರೂಢಂ ಶ್ರಿಯೈಕಯಾ || 1.4 || <br />
<br />
udaraM chiMtyaM eeshasya tanutvEπ akhilaMbaram <br />
valitrayAMkitaM nityaM ArUDhaM shriyaikayA || 1.4 ||</span> <br />
<br />
<br />
The stomach of the Lord looks slim and small, but holds the entire Universe. It also has three lines (Vali thrayaa) and is always embraced by Ramaa (Lakshmi dEvi). Such a stomach should be contemplated. <br />
<br />
<br />
<span style="color: #840000;">स्मरणीयमुरॊ विष्णॊः इन्दिरावासमुत्तमम्<br />
अनन्तं अन्तवदिव भुजयॊरन्तरङ्गतम् ॥ १.५ ॥<br />
<br />
</span><span style="color: #840000;">ಸ್ಮರಣೀಯಮುರೋ ವಿಷ್ಣೋಃ ಇಂದಿರಾವಾಸಮುತ್ತಮಮ್ <br />
ಅನಂತಂ ಅಂತವದಿವ ಭುಜಯೋರಂತರಂಗತಮ್ || ೧.೫ || <br />
<br />
smaraNeeyamurO viShNOH iMdirAvAsamuttamam <br />
anaMtaM aMtavadiva bhujayOraMtaraMgatam || 1.5 ||</span> <br />
<br />
<br />
The chest of Lord Vishnu, who is all pervading and is the Lord of all, is the abode of Indira (Lakshmi dEvi) and is infinite in space and time, but is still spanned by the two arms (at either ends). Such a chest should be remembered. <span style="color: #840000;"> <br />
<br />
<br />
</span><span style="color: #840000;">शङ्खचक्रगदापद्म धराश्चिन्त्या हरॆर्भुजाः ।<br />
पीनवृत्ता जगद्रक्षा कॆवलॊद्यॊगिनॊऽनिशम् ॥ १.६ ॥ <br />
<br />
</span><span style="color: #840000;">ಶಂಖಚಕ್ರಗದಾಪದ್ಮ ಧರಾಶ್ಚಿಂತ್ಯಾ ಹರೇರ್ಭುಜಾಃ | <br />
ಪೀನವೃತ್ತಾ ಜಗದ್ರಕ್ಷಾ ಕೇವಲೋದ್ಯೋಗಿನೋsನಿಶಮ್ || ೧.೬ || <br />
<br />
shaMkhachakragadApadma dharAshchiMtyA harErbhujAH | <br />
peenavRuttA jagadrakShA kEvalOdyOginO&nisham || 1.6 ||</span> <br />
<br />
<br />
The four arms of the Lord wear the conch, discus, mace and the lotus and are round and full. Their main task is to protect the world always. Such arms should always be remembered. <br />
<br />
<br />
<span style="color: #840000;">सन्ततं चिन्तयॆत्कण्ठं भास्वत्कौस्तुभभासकम्<br />
वैकुण्ठस्याखिला वॆदा उद्गीर्यन्तॆऽनिशं यतः ॥ १.७ ॥<br />
<br />
</span><span style="color: #840000;">ಸಂತತಂ ಚಿಂತಯೇತ್ಕಂಠಂ ಭಾಸ್ವತ್ಕೌಸ್ತುಭಭಾಸಕಮ್ <br />
ವೈಕುಂಠಸ್ಯಾಖಿಲಾ ವೇದಾ ಉದ್ಗೀರ್ಯಂತೇsನಿಶಂ ಯತಃ || ೧.೭ || <br />
<br />
saMtataM chiMtayEtkaMThaM bhAsvatkaustubhabhAsakam <br />
vaikuMThasyAkhilA vEdA udgeeryaMtE&nishaM yataH || 1.7 ||</span> <br />
<br />
<br />
The neck of the Lord of Vaikunta (Narayana) is adorned with the brilliant Kaustubha Mani and is always reciting all the Vedas. Such a neck should always be contemplated. <br />
<br />
<br />
<span style="color: #840000;">स्मरॆत यामिनीनाथ सहस्रामित कान्तिमत् ।<br />
भवतापापनॊदीड्यं श्रीपतॆः मुखपङ्कजम् ॥ १.८ ॥ <br />
<br />
</span><span style="color: #840000;">ಸ್ಮರೇತ ಯಾಮಿನೀನಾಥ ಸಹಸ್ರಾಮಿತ ಕಾಂತಿಮತ್ | <br />
ಭವತಾಪಾಪನೋದೀಡ್ಯಂ ಶ್ರೀಪತೇಃ ಮುಖಪಂಕಜಮ್ || ೧.೮ || <br />
<br />
smarEta yAmineenAtha sahasrAmita kAMtimat | <br />
bhavatApApanOdeeDyaM shreepatEH mukhapaMkajam || 1.8 ||</span> <br />
<br />
<br />
The lotus like face of the Lord of Shri is effulgent with such brilliance that it can not be equaled even by thousands of full moons. It removes the sorrows of the worldly bonds and is very suitable for praise. Such a face should be remembered. <br />
<br />
<br />
<span style="color: #840000;">पूर्णानन्यसुखॊद्भासिं अन्दस्मितमधीशितुः ।<br />
गॊविन्दस्य सदा चिन्त्यं नित्यानन्दपदप्रदम् ॥ १.९ ॥<br />
<br />
</span><span style="color: #840000;">ಪೂರ್ಣಾನನ್ಯಸುಖೋದ್ಭಾಸಿಂ ಅಂದಸ್ಮಿತಮಧೀಶಿತುಃ | <br />
ಗೋವಿಂದಸ್ಯ ಸದಾ ಚಿಂತ್ಯಂ ನಿತ್ಯಾನಂದಪದಪ್ರದಮ್ || ೧.೯ || <br />
<br />
pUrNAnanyasukhOdbhAsiM aMdasmitamadheeshituH | <br />
gOviMdasya sadA chiMtyaM nityAnaMdapadapradam || 1.9 ||</span> <br />
<br />
<br />
There is a smile on the face of who is capable of giving the greatest gift of the coveted Moksha - the abode of eternal bliss, which is full and without any comparison. Such a smile should be contemplated. <br />
<br />
<br />
<span style="color: #840000;">स्मरामि भवसन्ताप हानिदामृतसागरम्<br />
पूर्णानन्दस्य रामस्य सानुरागावलॊकनम् ॥ १.१० ॥<br />
<br />
</span><span style="color: #840000;">ಸ್ಮರಾಮಿ ಭವಸಂತಾಪ ಹಾನಿದಾಮೃತಸಾಗರಮ್ <br />
ಪೂರ್ಣಾನಂದಸ್ಯ ರಾಮಸ್ಯ ಸಾನುರಾಗಾವಲೋಕನಮ್ || ೧.೧೦ || <br />
<br />
smarAmi bhavasaMtApa hAnidAmRutasAgaram <br />
pUrNAnaMdasya rAmasya sAnurAgAvalOkanam || 1.10 ||</span> <br />
<br />
<br />
I think of the gracious and love-filled look of Sri Rama, who is Himself full of bliss. His kind look is like the ocean of nectar which can remove all the sorrows and miseries caused by SamsAra. <br />
<br />
<br />
<span style="color: #840000;">ध्यायॆदजस्रमीशस्य पद्मजादिप्रतीक्षितम् ।<br />
भ्रूभङ्गं पारमॆष्ठयादि पददायि विमुक्तिदम् ॥ १.११ ॥ <br />
<br />
</span><span style="color: #840000;">ಧ್ಯಾಯೇದಜಸ್ರಮೀಶಸ್ಯ ಪದ್ಮಜಾದಿಪ್ರತೀಕ್ಷಿತಮ್ | <br />
ಭ್ರೂಭಂಗಂ ಪಾರಮೇಷ್ಠಯಾದಿ ಪದದಾಯಿ ವಿಮುಕ್ತಿದಮ್ || ೧.೧೧ || <br />
<br />
dhyAyEdajasramIshasya padmajAdipratIkShitam | <br />
bhrUbhaMgaM pAramEShThayAdi padadAyi vimuktidam || 1.11 ||</span> <br />
<br />
<br />
The twitch of the eye brow of the Lord can give the highest positions like that of Chaturmukha Brahma and even Moksha. It is much waited upon even by Brahma and others. Such eye brows should be contemplated. <br />
<br />
<br />
<span style="color: #840000;">सन्ततं चिन्तयॆऽनन्तं अन्तकालॆ विशॆषतः<br />
नैवॊदापुः गृणन्तॊऽन्तं यद्गुणानां अजादयः ॥ १.१२ ॥ <br />
<br />
</span><span style="color: #840000;">ಸಂತತಂ ಚಿಂತಯೇsನಂತಂ ಅಂತಕಾಲೇ ವಿಶೇಷತಃ <br />
ನೈವೋದಾಪುಃ ಗೃಣಂತೋಂತಂ ಯದ್ಗುಣಾನಾಂ ಅಜಾದಯಃ || ೧.೧೨ || <br />
<br />
saMtataM chiMtayE&naMtaM aMtakAlE vishEShataH <br />
naivOdApuH gRuNaMtO&MtaM yadguNAnAM ajAdayaH || 1.12 ||</span> <br />
<br />
<br />
Brahma and other great gods always praise the unique, great and extraordinary auspicious qualities of the Lord which has no end, and yet can never reach the position of having completely described or understood even one of these qualities. Such a paramAtma should always be remembered, especially when one is anticipating his death. <br />
(This gives an indication that the last thoughts of a dying person, which can only be determined by his priorities in life, will have decisive effect on his future lives.) <br />
<br />
<br />
<span style="color: #840000;">इति श्रीमदानन्दतीर्थ भगवत्पादाचार्य विरचित द्वादश स्तॊत्रॆषु प्रथम स्तॊत्रं सम्पूर्णम् ॥<br />
</span><span style="color: #008400;"> </span><br />
<span style="color: #008400;">ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ಪ್ರಥಮ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ <br />
<br />
iti shreemadAnaMdateertha bhagavatpAdAchArya virachita dvAdasha stOtrEShu prathama stOtraM saMpUrNam </span> <br />
<br />
<br />
End of the first of the 12 stotras composed by Sri Anandateertha bhagawatpAdAchArya <br />
<br />
<span style="font-size: 130%; font-weight: bold;"> <br />
<span style="font-size: large;">Stotra - 2</span></span> <br />
<br />
After offering his obeisance to Vasudeva (Krishna), Acharya Madhva describes the great and unique attributes of Sri Hari in the this second stotra. This has 9 verses. <br />
<br />
<br />
<span style="color: #840000;">स्वजनॊदधिसंवृद्धि पूर्णचन्द्रॊ गुणार्णवः ।<br />अमन्दानन्द सान्द्रॊ नः सदाव्यादिन्दिरापतिः ॥ २.१ ॥ <br /><br />ಸ್ವಜನೋದಧಿಸಂವೃದ್ಧಿ ಪೂರ್ಣಚಂದ್ರೋ ಗುಣಾರ್ಣವಃ | <br />
ಅಮಂದಾನಂದ ಸಾಂದ್ರೋ ನಃ ಸದಾವ್ಯಾದಿಂದಿರಾಪತಿಃ || ೨.೧ || <br />
<br />
swajanOdadhisaMvRuddhi pUrNachaMdrO guNArNavaH | <br />
amaMdAnaMda sAMdrO naH sadAvyAdiMdirApatiH || 2.1 || <br />
</span> <br />
<br />
The husband of Indira is like a full moon in creating tides in the oceans of the minds of good people (those who are equipped with Jnana, Bhakti and Vairagya). He Himself is an ocean of auspicious qualities. He is made of complete and flawless bliss and other qualities. May such Hari be pleased with us. <br />
<br />
<br />
<span style="color: #840000;">रमाचकॊरीविधवॆ दुष्टदर्पॊदवह्नयॆ ।<br />
सप्तान्थजनगॆहाय नमॊ नारायणाय तॆ ॥ २.२ ॥ <br />
<br />
</span><span style="color: #840000;">ರಮಾಚಕೋರೀವಿಧವೇ ದುಷ್ಟದರ್ಪೋದವಹ್ನಯೇ | <br />
ಸಪ್ತಾಂಥಜನಗೇಹಾಯ ನಮೋ ನಾರಾಯಣಾಯ ತೇ || ೨.೨ || <br />
<br />
ramAchakOrIvidhavE duShTadarpOdavahnayE | <br />
saptAMthajanagEhAya namO nArAyaNAya tE || 2.2 ||</span> <br />
<br />
<br />
This Narayana is like the moon which gives happiness to the Chakora bird called Ramaa, His consort. He is like the fire (in the oceans) which dries up the waters of the pride of evil persons. When people get tired on the way, they take shelter in a house, where they get shade, drinking water, food and rest along with being made to feel comfortable. In a similar manner He is the shelter of good persons who need rest from the sufferings of Samsaara. I offer my namskaara to such Narayana. <br />
<br />
<br />
<span style="color: #840000;">चिदचिद्भॆदं अखिलं विधायाधाय भुञ्जतॆ<br />
अव्याकृतगुहस्थाय रमाप्रणयिनॆ नमः ॥ २.३ ॥ <br />
<br />
</span><span style="color: #840000;">ಚಿದಚಿದ್ಭೇದಂ ಅಖಿಲಂ ವಿಧಾಯಾಧಾಯ ಭುಂಜತೇ <br />
ಅವ್ಯಾಕೃತಗುಹಸ್ಥಾಯ ರಮಾಪ್ರಣಯಿನೇ ನಮಃ || ೨.೩ || <br />
<br />
chidachidbhEdaM akhilaM vidhAyAdhAya bhuMjatE <br />
avyAkRutaguhasthAya ramApraNayinE namaH || 2.3 ||</span> <br />
<br />
<br />
This world consists of Chith (conscious) and inert entities with differences amongst them. He creates this world, protects it during its maintenance and destroys it in Universal dissolution (Pralaya). He is Himself unaffected by all this, though He is like a householder with this world. (Alternatively, He lives in a house Vaikunta, which is without any change - vikaara). He has a wife Ramaa, who is His beloved. I offer my salutations to Him. <br />
<br />
<br />
<span style="color: #840000;">अमन्दगुणसारॊपि मन्दहासॆन वीक्षितः<br />
नित्यमिन्दिरयानन्दसान्द्रॊ यॊ नौमि तं हरिम् ॥ २.४ ॥ <br />
<br />
</span><span style="color: #840000;">ಅಮಂದಗುಣಸಾರೋಪಿ ಮಂದಹಾಸೇನ ವೀಕ್ಷಿತಃ <br />
ನಿತ್ಯಮಿಂದಿರಯಾನಂದಸಾಂದ್ರೋ ಯೋ ನೌಮಿ ತಂ ಹರಿಮ್ || ೨.೪ || <br />
<br />
amaMdaguNasArOpi maMdahAsEna vIkShitaH <br />
nityamiMdirayAnaMdasAMdrO yO naumi taM harim || 2.4 ||</span> <br />
<br />
<br />
When Indira looks at some one with a half smile, he attains the greatest position of ruling all the three worlds. Hari is also looked always by her with such a half smile, not to confer boons, but because of her eternal and umatched love for Him. He is Himself of the essence of divine bliss and is full of auspicious qualities. I prostrate before Him. <br />
<br />
<br />
<span style="color: #840000;">वशी वशॊ न कस्यापि यॊऽजितॊ विजिताखिलः ।<br />
सर्वकर्ता न क्रियतॆ तं नमामि रमापतिम् ॥ २.५ ॥ <br />
<br />
</span><span style="color: #840000;">ವಶೀ ವಶೋ ನ ಕಸ್ಯಾಪಿ ಯೋsಜಿತೋ ವಿಜಿತಾಖಿಲಃ | <br />
ಸರ್ವಕರ್ತಾ ನ ಕ್ರಿಯತೇ ತಂ ನಮಾಮಿ ರಮಾಪತಿಮ್ || ೨.೫ || <br />
<br />
vashI vashO na kasyApi yO&jitO vijitAkhilaH | <br />
sarvakartA na kriyatE taM namAmi ramApatim || 2.5 ||</span> <br />
<br />
<br />
This Lord of Ramaa is the master of all, but does not have any master for Himself. He has won the entire world, but has never been defeated. He is the creator of the entire world, but He Himself was not created by anyone. I offer my prostrations to Him. <br />
<br />
<br />
<span style="color: #840000;">अगुणाय गुणॊद्रॆक स्वरूपायादिकारिणॆ ।<br />
विदारितारिसङ्घाय वासुदॆवाय तॆ नमः ॥ २.६ ॥ <br />
<br />
</span><span style="color: #840000;">ಅಗುಣಾಯ ಗುಣೋದ್ರೇಕ ಸ್ವರೂಪಾಯಾದಿಕಾರಿಣೇ | <br />
ವಿದಾರಿತಾರಿಸಂಘಾಯ ವಾಸುದೇವಾಯ ತೇ ನಮಃ || ೨.೬ || <br />
<br />
aguNAya guNOdrEka swaroopAyAdikAriNE | <br />
vidAritArisaMghAya vAsudEvAya tE namaH || 2.6 ||</span> <br />
<br />
<br />
He is free from the effects of the three Gunas constituting prakruti (satva, rajas and tamas). He is full of auspicious qualities like jnAna, Ananda etc., in their unlimited forms (udreka). He is the creator of Chaturmukha Brahma, who is the creator of the world. He has destroyed all enemies - both internal and external to Him. I offer my prostrations to Him. <br />
<br />
<br />
<span style="color: #840000;">आदिदॆवाय दॆवानां पतयॆ सादितारयॆ ।<br />
अनाद्यज्ञानपाराय नमः पारावराश्रय ॥ २.७॥ <br />
<br />
</span><span style="color: #840000;">ಆದಿದೇವಾಯ ದೇವಾನಾಂ ಪತಯೇ ಸಾದಿತಾರಯೇ | <br />
ಅನಾದ್ಯಜ್ಞಾನಪಾರಾಯ ನಮಃ ಪಾರಾವರಾಶ್ರಯ || ೨.೭|| <br />
<br />
AdidEvAya dEvAnAM patayE sAditArayE | <br />
anAdyaj~jAnapArAya namaH pArAvarAshraya || 2.7||</span> <br />
<br />
<br />
He is the God who was present when no one else was there (before creation). He is the Lord of all the gods. He has destroyed all enemies. He is the destroyer of the beginningless Ajnana of the Jivas (when He takes them into His Moksha). He is greater than the great gods/goddesses like Ramaa, Brahma etc. I offer my prostrations to Him. <br />
<br />
<br />
<span style="color: #840000;">अजाय जनयित्रॆऽस्य विजिताखिलदानव ।<br />
अजादि पूज्यपादाय नमस्तॆ गरुडध्वज ॥ २.८ ॥ <br />
<br />
</span><span style="color: #840000;">ಅಜಾಯ ಜನಯಿತ್ರೇsಸ್ಯ ವಿಜಿತಾಖಿಲದಾನವ | <br />
ಅಜಾದಿ ಪೂಜ್ಯಪಾದಾಯ ನಮಸ್ತೇ ಗರುಡಧ್ವಜ || ೨.೮ || <br />
<br />
ajAya janayitrE&sya vijitAkhiladAnava | <br />
ajAdi pUjyapAdAya namastE garuDadhvaja || 2.8 ||</span> <br />
<br />
<br />
You are not ever born, but create the entire world. You have won over all evil persons. You are worshipped by Chaturmukha Brahma and other gods. You use the flag emblem of Garuda. I offer my prostrations to you. <br />
<br />
<br />
<div class="para">
<span style="color: #840000;">इन्दिरामन्दसान्द्राग्र्य कटाक्षप्रॆक्षितात्मनॆ ।<br />
अस्मादिष्टैक कार्याय पूर्णाय हरयॆ नमः ॥ २.९ ॥ <br />
<br />
</span><span style="color: #840000;"></span><br />
<span style="color: #840000;">ಇಂದಿರಾಮಂದಸಾಂದ್ರಾಗ್ರ್ಯ ಕಟಾಕ್ಷಪ್ರೇಕ್ಷಿತಾತ್ಮನೇ | <br />
ಅಸ್ಮಾದಿಷ್ಟೈಕ ಕಾರ್ಯಾಯ ಪೂರ್ಣಾಯ ಹರಯೇ ನಮಃ || ೨.೯ || <br />
<br />
iMdirAmaMdasAMdrAgrya kaTAkShaprEkShitAtmanE | <br />
asmAdiShTaika kAryAya pUrNAya harayE namaH || 2.9 || <br />
</span><br />
<br />
Goddess Indira smilingly gives her side glance (with the eyes) - Kataaksha, to you with complete love, devotion and unmatched quality. You are the most important desirable goal for us. You are complete with matchless attributes. You destroy the misery of your devotees. I offer my prostrations to you. <br />
<br />
<br />
<span style="color: #840000;">इति श्रीमदानन्दतीर्थ भगवत्पादाचार्य विरचितं द्वादश स्तॊत्रॆषु द्वितीय स्तॊत्रं सम्पूर्णम् ॥ <br />
</span><span style="color: #840000;">ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ದ್ವಿತೀಯ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ || <br />
</span><span style="color: #840000;">iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu dviteeya stOtraM saMpUrNam || </span> <br />
<br />
<br />
<b><i>End of the second stotra of dvAdasha stotras composed by Sriman Madhvacharya <br />
<br />
<br />
</i></b><span style="font-size: large; font-weight: bold;">Stotra - 3</span><b><i> <br />
<br />
</i></b>The third stotra is directed to the devotees and his disciples who are exhorted to follow the injunctions of the scriptures with understanding and devotion to attain God's grace. <br />
<br />
In the brief length of 9 simple looking shlokas, Acharya Madhva has condensed the Dos and Donts of life in a heart touching and convincing manner. The rejection of Kaamyakarma (worldly desires) leading to renunciation, performance of one's prescribed duties without desiring the fruits there of (Nishkaama karma), recitation of God's sacred name and prayers etc are the means to Moksha. <br />
<br />
But the means themselves are powerless without His grace. The concept of Jaganmityatva (unreality of the world) is baseless. This and other propositions of tattvavAda have been covered in this stotra, leading to the conclusion most cherished of Srimadaachaarya that is, Sri Vishnu Sarvottamatva. <br />
<br />
<br />
<span style="color: #848400;">ಕುರು ಭುಂಕ್ಷ್ವ ಚ ಕರ್ಮ ನಿಜಂ ನಿಯತಂ ಹರಿಪಾದ ವಿನಮ್ರಧಿಯಾ ಸತತಂ | <br />
ಹರಿರೇವ ಪರೋ ಹರಿರೇವ ಗುರುಃ ಹರಿರೇವ ಜಗತ್ ಪಿತೃಮಾತೃಗತಿಃ || ೩.೧ || <br />
<br />
tRuteeya stOtram <br />
<br />
kuru bhuMkShva cha karma nijaM niyataM haripAda vinamradhiyA satataM | <br />
harirEva parO harirEva guruH harirEva jagat pitRumAtRugatiH || 3.1 ||</span> <br />
<br />
<br />
Hari is the Supreme Being, Hari is the father and mother, Hari is the teacher and Hari alone is the final support for the souls. Therefore, do your prescribed duties always with reverence to the feet of the Lord. Accept the fruits there-of also with the same submission to His will. <br />
<br />
The Creator is the father as he brings the souls into being as embodied beings. He is also the mother as He maintains their existence in the world. He is the Gathi or final destination for the souls after their sojourn in the world. He is the source of all knowledge as without Him, none of the Indriyas will exist (including the mind). <br />
<br />
<br />
<span style="color: #848400;">ನ ತತೋsಸ್ತ್ಯಪರಂ ಜಗದೀಡ್ಯತಮಂ ಪರಮಾತ್ಪರತಃ ಪುರುಷೋತ್ತಮತಃ | <br />
ತದಲಂ ಬಹುಲೋಕವಿಚಿಂತನಯಾ ಪ್ರವಣಂ ಕುರು ಮಾನಸಮೀಶಪದೇ || ೩.೨ || <br />
<br />
na tatO&styaparaM jagadeeDyatamaM paramAtparataH puruShOttamataH | <br />
tadalaM bahulOkavichiMtanayA pravaNaM kuru mAnasameeshapadE || 3.2 ||</span> <br />
<br />
<br />
There is no one else in the world of living and inert matter who is more appropriate for worshiping. He is superior to the superior beings like Brahma, Rudra etc. He is also the greatest Purusha or entity ever. Therefore, stop your thinking about worldly affairs and immerse your mind in contemplation of His lotus feet. <br />
<br />
<br />
<span style="color: #008400;">ಯತತೋsಪಿ ಹರೇಃ ಪದಸಂಸ್ಮರಣೇ ಸಕಲಂ ಹ್ಯಘಮಾಶು ಲಯಂ ವ್ರಜತಿ | <br />
ಸ್ಮರತಸ್ತು ವಿಮುಕ್ತಿಪದಂ ಪರಮಂ ಸ್ಫುಟಮೇಷ್ಯತಿ ತತ್ಕಿಮಪಾಕ್ರಿಯತೇ || ೩.೩ || <br />
<br />
yatatOpi harEH padasaMsmaraNE sakalaM hyaghamAshu layaM vrajati | <br />
smaratastu vimuktipadaM paramaM sphuTamEShyati tatkimapAkriyatE || 3.3 ||</span> <br />
<br />
<br />
For those who try to remember the lotus feet of the Lord, all sins are destroyed quickly. For those who remember Him constantly and meditate upon Him, attainment of Mukti is assured. Therefore, why should anyone having sense not do it? <br />
<br />
<br />
<span style="color: #008400;">ಶ್ರುಣುತಾಮಲಸತ್ಯವಚಃ ಪರಮಂ ಶಪಥೇರಿತಂ ಉಚ್ಛ್ರಿತಬಾಹುಯುಗಂ | <br />
ನ ಹರೇಃ ಪರಮೋ ನ ಹರೇಃ ಸದೃಶಃ ಪರಮಃ ಸ ತು ಸರ್ವ ಚಿದಾತ್ಮಗಣಾತ್ || ೩.೪ || <br />
<br />
shruNutAmalasatyavachaH paramaM shapathEritaM ucChritabAhuyugaM | <br />
na harEH paramO na harEH sadRushaH paramaH sa tu sarva chidAtmagaNAt || 3.4 ||</span> <br />
<br />
<br />
Acharya Madhva says - I take a solemn oath with both my arms raised high; There is none superior to Sri Hari, there is not even one similar to Him. He is the greatest amongst all chetanas. <br />
<br />
<br />
<span style="color: #008400;">ಯದಿ ನಾಮ ಪರೋ ನ ಭವೇತ ಹರಿಃ ಕಥಮಸ್ಯ ವಶೇ ಜಗದೇತದಭೂತ್ | <br />
ಯದಿ ನಾಮ ನ ತಸ್ಯ ವಶೇ ಸಕಲಂ ಕಥಮೇವ ತು ನಿತ್ಯ ಸುಖಂ ನ ಭವೇತ್ || ೩.೫ || <br />
<br />
yadi nAma parO na bhavEta hariH kathamasya vashE jagadEtadabhUt | <br />
yadi nAma na tasya vashE sakalaM kathamEva tu nitya sukhaM na bhavEt || 3.5 ||</span> <br />
<br />
<br />
If Hari is not supreme, how did this world continue in His control. If the world is not in His control, why has it not attained eternal bliss? <br />
<br />
The Yukthi (logical argument) here is that any entity which is independent will never be miserable as it will always choose happiness. As it is an universal experience that all souls are not eternally happy, they are dependent. The other logical statement is that the world needs a Chethana to control it and run it in an orderly fashion and He is the Supreme Being. <br />
<br />
<br />
<span style="color: #008400;">ನ ಚ ಕರ್ಮವಿಮಾಮಲ ಕಾಲಗುಣಪ್ರಭೃತೀಶಮಚಿತ್ತನು ತದ್ಧಿ ಯತಃ | <br />
ಚಿದಚಿತ್ತನು ಸರ್ವಮಸೌ ತು ಹರಿರ್ಯಮಯೇದಿತಿ ವೈದಿಕಮಸ್ತಿ ವಚಃ || ೩.೬ || <br />
<br />
na cha karmavimAmala kAlaguNaprabhRuteeshamachittanu taddhi yataH | <br />
chidachittanu sarvamasau tu hariryamayEditi vaidikamasti vachaH || 3.6 ||</span> <br />
<br />
<br />
Entities like Karma, Avidya, Doshas, Time, the three Gunas etc can not attain Lordship of this world as it is well known that they are Jada (incapable of knowledge). Shruti proclaims that Hari controls the entire world of Chetana and Jada entities. <br />
<br />
This is an extension of the previous Yukti that the world is controlled by Hari only and not by any of the other entities offered as alternatives by other schools. The logical statement and its implications are profound and need to be examined in depth. <br />
<br />
<br />
<span style="color: #008400;">ವ್ಯವಹಾರಭಿದಾಪಿ ಗುರೋರ್ಜಗತಾಂ ನ ತು ಚಿತ್ತಗತಾ ಸ ಹಿ ಚೋದ್ಯಪರಮ್ | <br />
ಬಹವಃ ಪುರುಷಾಃ ಪುರುಷಪ್ರವರೋ ಹರಿರಿತ್ಯವದತ್ ಸ್ವಯಮೇವ ಹರಿಃ || ೩.೭ || <br />
<br />
vyavahArabhidApi gurOrjagatAM na tu chittagatA sa hi chOdyaparam | <br />
bahavaH puruShAH puruShapravarO harirityavadat svayamEva hariH || 3.7 ||</span> <br />
<br />
<br />
The supreme teacher of all the worlds has Himself taught in reply to a question that the theory that vyavahAra bhEda (worldly difference which is unreal) will give way to identity between the soul and the Supreme Being in Moksha is invalid. He has said that the souls are infinite in number and Hari is Supreme in comparison to all of them. <br />
<br />
<br />
<span style="color: #008400;">ಚತುರಾನನ ಪೂರ್ವವಿಮುಕ್ತಗಣಾ ಹರಿಮೇತ್ಯ ತು ಪೂರ್ವವದೇವ ಸದಾ | <br />
ನಿಯತೋಚ್ಛ ವಿನೀಚತಯೈವ ನಿಜಾಂ ಸ್ಥಿತಿಮಾಪುರಿತಿ ಸ್ಮ ಪರಂ ವಚನಮ್ || ೩.೮ || <br />
<br />
chaturAnana pUrvavimuktagaNA harimEtya tu pUrvavadEva sadA | <br />
niyatOchCha vineechatayaiva nijAM sthitimApuriti sma paraM vachanam || 3.8 ||</span> <br />
<br />
<br />
The groups of souls in creation headed by Chaturmukha Brahma will attain Hari in Mukti and will have eternal differences amongst themselves as before (in Samsaara). This is well established by valid shruti texts. <br />
<br />
<br />
<span style="color: #008400;">ಆನಂದತೀರ್ಥಸನ್ನಾಮ್ನಾ ಪೂರ್ಣಪ್ರಜ್ಞಾಭಿಧಾಯುಜಾ | <br />
ಕೃತಂ ಹರ್ಯಷ್ಟಕಂ ಭಕ್ತ್ಯಾ ಪಠತಃ ಪ್ರೀಯತೇ ಹರಿಃ || ೩.೯ || <br />
<br />
ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ತೃತೀಯ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ || <br />
<br />
AnaMdateerthasannAmnA poorNapraj~jAbhidhAyujA | <br />
kRutaM haryaShTakaM bhaktyA paThataH preeyatE hariH || 3.9 || <br />
<br />
iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu tRuteeya stOtraM saMpoorNam ||</span> <br />
<br />
<br />
This stotra with 8 shlokas composed by Sri Poornaprajna, also called Anandateertha (so called for having composed shaastras leading to Moksha) when recited with devotion will secure the grace of Lord Sri Hari. <br />
<br />
The third stotra out of the twelve stotras composed by Sri Anandateertha hereby comes to an end. <br />
<span style="font-size: large; font-weight: bold;"> <br />
<br />
Stotra - 4</span><br />
<div class="para">
<br />
Acharya Madhva continues his stotra describing the unique and unmatched qualities of the Supreme Being along with exhortation to the aspirant to start on the path of Sadhana and devotion <b>without any delay. <br />
</b><span style="font-weight: bold;"> <br />
</span><br />
<h3 class="smller" style="font-weight: bold;">
<span style="font-size: 100%;"></span></h3>
<div class="para">
<span style="color: #840000;">ನಿಜಪೂರ್ಣಸುಖಾಮಿತಬೋಧತನುಃ ಪರಶಕ್ತಿರನಂತಗುಣಃ ಪರಮಃ | <br />
ಅಜರಾಮರಣಃ ಸಕಲಾರ್ತಿಹರಃ ಕಮಲಾಪತಿರೀಡ್ಯತಮೋsವತು ನಃ || ೪.೧ || <br />
<br />
nijapUrNasukhAmitabOdhatanuH parashaktiranaMtaguNaH paramaH | <br />
ajarAmaraNaH sakalArtiharaH kamalApatireeDyatamO&vatu naH || 4.1 ||</span> <br />
<br />
<br />
He has His essential nature and body consisting of Bliss and Knowledge etc which are unique to Him and different from those in anybody else (Vilakshana). His strength is beyond compare in quality and quantity. He is full of other infinite auspicious attributes. He is the greatest. <br />
<br />
He has no aging or death. He removes sorrow and misery completely from His devotees. He is the best amongst all those worthy of being prayed to. Such a God, who is also the Lord of Kamala may take care of us. </div>
<br /></div>
<br />
<span style="color: #840000;">ಯದಸುಪ್ತಿಗತೋsಪಿ ಹರಿಃ ಸುಖವಾನ್ ಸುಖರೂಪಿಣಮಾಹುರತೋ ನಿಗಮಾಃ | <br />
ಸ್ವಮತಿಪ್ರಭವಂ ಜಗದಸ್ಯ ಯತಃ ಪರಬೋಧತನುಂ ಚ ತತಃ ಖಪತಿಮ್ || ೪.೨ || <br />
<br />
yadasuptigatOπ hariH sukhavAn sukharUpiNamAhuratO nigamAH | <br />
swamatiprabhavaM jagadasya yataH parabOdhatanuM cha tataH khapatim || 4.2 ||</span> <br />
<br />
<br />
Acharya Madhva explains some of the attributes further. A sathvika jeeva experiences bliss when he sleeps (in the arms of the Prajna form of the Lord). God experiences His bliss always, even when awake. He is called Sukharoopi or having the form made of bliss itself, by the Vedas. <br />
<br />
All His qualities of Sukha or strength etc are not different from each other, though it appears to be different to others. This is explained by the concept of Vishesha. The world was created by Him just by His will. <br />
<br />
<br />
<span style="color: #840000;">ಬಹುಚಿತ್ರಜಗತ್ ಬಹುದಾಕರಣಾತ್ಪರಶಕ್ತಿರನಂತಗುಣಃ ಪರಮಃ | <br />
ಸುಖರೂಪಮಮುಷ್ಯಪದಂ ಪರಮಂ ಸ್ಮರತಸ್ತು ಭವಿಷ್ಯತಿ ತತ್ಸತತಮ್ || ೪.೩ || <br />
<br />
bahuchitrajagat bahudAkaraNAtparashaktiranaMtaguNaH paramaH | <br />
sukharUpamamuShyapadaM paramaM smaratastu bhaviShyati tatsatatam || 4.3 ||</span> <br />
<br />
<br />
God creates the world of so many wonders making use of many instruments or materials. Therefore, He has extraordinary and incomparable abilities (Parashakti). For the same reason, He is also full of all auspicious qualities and is the Greatest person. Only those who meditate on His great Swaroopa consisting of Bliss (which is entirely different and superior to that of the others) will attain His abode of bliss. <br />
<br />
<br />
<span style="color: #840000;">ಸ್ಮರಣೇ ಹಿ ಪರೇಶಿತುರಸ್ಯ ವಿಭೋರ್ಮಲಿನಾನಿ ಮನಾಂಸಿ ಕುತಃ ಕರಣಮ್ | <br />
ವಿಮಲಂ ಹಿ ಪದಂ ಪರಮಂ ಸ್ವರತಂ ತರುಣಾರ್ಕಸವರ್ಣಮಜಸ್ಯ ಹರೇಃ || ೪.೪ || <br />
<br />
smaraNE hi parEshiturasya vibhOrmalinAni manAMsi kutaH karaNam | <br />
vimalaM hi padaM paramaM swarataM taruNArkasavarNamajasya harEH || 4.4 ||</span> <br />
<br />
<br />
Hari's Swaroopa is pure (without evil or other impurities), without Vikara or change due to birth, aging, death etc., supreme, self fulfilled with bliss and of the colour of and brighter than the rising Sun. When one meditates on Him, the mind and Indriyas (sensory organs) will automatically get purified. (How can they remain impure?) <br />
<br />
<br />
<span style="color: #840000;">ವಿಮಲೈಃ ಶ್ರುತಿಶಾಣನಿಶಾತತಮೈಃ ಸುಮನೋsಸಿಭಿರಾಶು ನಿಹತ್ಯ ದೃಢಮ್ | <br />
ಬಲಿನಂ ನಿಜವೈರಿಣಮಾತ್ಮತಮೋಭಿಬಮೀಶಮನಂತಮುಪಾಸ್ವ ಹರಿಮ್ || ೪.೫ || <br />
<br />
vimalaiH shrutishANanishAtatamaiH sumanO&sibhirAshu nihatya dRuDham | <br />
balinaM nijavairiNamAtmatamObhibameeshamanaMtamu<wbr></wbr>pAsva harim || 4.5 ||</span> <br />
<br />
<br />
This is addressed to the devotee : <br />
Oh. Devotee, use with bravery the swords of pure knowledge and understanding which are sharpened by being engaged against the grindstones of the Vedas (Shasthras) to cut through the powerful enemy of Ajnana covering over your own swaroopa giving rise to evil such as Kama etc. Worship the eternal Lord Hari who is the Lord of all. <br />
<br />
<br />
<span style="color: #840000;">ಸ ಹಿ ವಿಶ್ವಸೃಜೋ ವಿಭುಶಂಭುಪುರಂದರ ಸೂರ್ಯಮುಖಾನಪರಾನಮರಾನ್ | <br />
ಸೃಜತೀಡ್ಯತಮೋsವತಿ ಹಂತಿ ನಿಜಂ ಪದಮಾಪಯತಿ ಪ್ರಣತಾನ್ ಸ್ವಧಿಯಾ || ೪.೬ || <br />
<br />
sa hi vishvasRujO vibhushaMbhupuraMdara sUryamukhAnaparAnamarAn | <br />
sRujateeDyatamO&vati haMti nijaM padamApayati praNatAn svadhiyA || 4.6 ||</span> <br />
<br />
<br />
He is the creator of the world including revered deities like Brahma, Rudra, Indra, Surya, etc. who are themselves approached for boons by other lesser souls; He protects them and destroys them in dissolution; He is the most appropriate person to be worshipped. He is the giver of Moksha to His devoted servants. <br />
<br />
<br />
<span style="color: #840000;">ಪರಮೋsಪಿ ರಮೇಶಿತುರಸ್ಯ ಸಮೋ ನ ಹಿ ಕಶ್ಚಿದಭೂನ್ನ ಭವಿಷ್ಯತಿ ಚ | <br />
ಕ್ವಚಿದದ್ಯತನೋsಪಿ ನ ಪೂರ್ಣ ಸದಾಗಣಿತೇಡ್ಯ ಗುಣಾನುಭವೈಕತನೋಃ || ೪.೭ || <br />
<br />
paramOπ ramEshiturasya samO na hi kashchidabhUnna bhaviShyati cha | <br />
kvachidadyatanOπ na pUrNa sadAgaNitEDya guNAnubhavaikatanOH || 4.7 ||</span> <br />
<br />
<br />
Hari, the Lord of Ramaa has His swaroopa of auspicious qualities like Bliss, Jnana etc., each of which is complete, matchless and infinite. There was never any person who was superior or equal to Him in the past; such a person is not there at present and will not be there in future. <br />
<br />
<br />
<span style="color: #840000;">ಇತಿ ದೇವವರಸ್ಯ ಹರೇಃ ಸ್ತವನಂ ಕೃತವಾನ್ ಮುನಿರುತ್ತಮಮಾದರತಃ | <br />
ಸುಖತೀರ್ಥಪದಾಭಿಹಿತಃ ಪಠತಸ್ತದಿದಂ ಭವತಿ ಧ್ರುವಮುಂಚಸುಖಮ್ || ೪.೮ || <br />
<br />
iti dEvavarasya harEH stavanaM kRutavAn muniruttamamAdarataH | <br />
sukhateerthapadAbhihitaH paThatastadidaM bhavati dhruvamuMchasukham || 4.8 ||</span> <br />
<br />
<br />
Acharya Madhva says that he has composed this stotra of Lord Hari as an aid to destroy ajnana and with great devotion to the Lord. <b>He asserts that who ever recites this shloka with understanding and conviction of its meanings will secure the pure bliss of Mukti without any doubt. <br />
<br />
<br />
</b><span style="color: #840000;">ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ಚತುರ್ಥ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ || <br />
<br />
iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu chaturtha stOtraM saMpUrNam ||</span> <br />
<br />
<br />
The fourth stotra of the twelve stotras composed by Srimat Anandateertha Bhagavatpaada Acharya hereby comes to an end. <br />
<br />
<br />
<span style="font-size: 130%;"><span style="font-size: large; font-weight: bold;">Stotra - 5</span> <br />
</span> <br />
<br />
In this stotra we can see Madhva as a poet, visionary, Vedic seer and devotee in full flow - composing words, sentences and expressing many thoughts and ideas with a maximum economy of words. <br />
<br />
To interpret these one would need a mastery of Sanskrit grammar (for us it remains a mystery), knowledge of the Shastras and above all a sense of identification with the mind of the great devotee. <br />
<br />
He had already described the ApAdamastaka glory of the Lord, he had also covered the main Prameyas (propositions) of tattvavAda, and he had also exhorted the devotees to follow him in the path to Moksha. Here he seems to take off on his own and uses words and expressions which are difficult for ordinary scholars to comprehend. <br />
<br />
<span style="font-weight: bold;">5.1</span> <br />
<br />
<span style="color: red;">ವಾಸುದೇವಾಪರಿಮೇಯಸುಧಾಮನ್ ಶುದ್ಧಸದೋದಿತ ಸುಂದರೀಕಾಂತ |</span> <br />
<span style="color: red;">ಧರಾಧರಧಾರಣ ವೇಧುರಧರ್ತಃ ಸೌದೃತಿದೀಧಿತಿವೇಧೃವಿಧಾತಃ |</span> <br />
<span style="color: red;">ಅಧಿಕಬಂಧಂ ರಂಧಯ ಬೋಧಾಚ್ಛಿಂಧಿಪಿಧಾನಂ ಬಂಧುರಮದ್ಧಾ || ೫.೧ ||</span> <br />
<br />
<span style="color: red;"> vAsudEvAparimEyasudhAman shuddhasadOdita suMdareekAMta |</span> <br />
<span style="color: red;"> dharAdharadhAraNa vEdhuradhartaH saudRutideedhitivEdhRuvidhAtaH |</span> <br />
<span style="color: red;"> adhikabaMdhaM raMdhaya bOdhAcChiMdhipidhAnaM baMdhuramaddhA || 5.1 ||</span> <br />
<br />
The simple meaning given is : The Supreme Being is being addressed as - vAsudEva (son of vasudEva); achinthya (beyond thought and mind); one who has superlative effulgence, who is free from all defects; who is worshipped as the greatest and most superior being by good souls; Lord of Lakshmi; one who lifted the govardhana mountain to shelter his people; the destroyer of the wicked asurAs; one who saves the world and its souls; one who gives knowledge to sAtvika jeevas who deserve it; and the parent of chaturmukha brahma. This stotra is meant to offer our prayers to Keshava and the twelve forms of the Lord. <br />
<br />
As the Vasudeva form is the one which finally gives Moksha to the deserving jeevas, it is mentioned first. <br />
<br />
The word vAsudEva has also been given other meanings - 'vA' stands for gamanasheelatva - being mobile, suh is the creator of the world, dEva being one who has the properties of kreeda - sport, dyuti - effulgence, stuti - being an object of praise,vijigeesha - being a victor. <br />
<br />
The combination of the three - vA, suh and dEva would define many properties of the Lord. <br />
He is vAsu - as He is an AcchAdaka of the world being immanent every where. dEva is again interpreted as before. <br />
He is vAsu as He is the refuge of all creatures in sleep - vAsanAt vAsudEvOsi. <br />
vAsu also signifies balaroopa (strength) <br />
Asu being the prANa or life force of every person, vA also stands for sarvapravartakatva - being the inner controller of all other entities. <br />
The name vAsudEva also means the son of vasudEva, the yAdava. <br />
<br />
The next two words aparimEya sudhAman are combined to derive the first meaning - The Lord has his abode in vaikunTha, shweta dveepa and anantAsana whose great qualities are impossible to grasp. <br />
<br />
The words can also be split into two - the first aparimEya meaning beyond the reach of <br />
tarka or logic, and sudhAman meaning the owner of excellent abodes. <br />
<br />
shuddha is translated as one having a pure form, sadOdita means known or knowable by good people. It can also mean good people remember Him always. <br />
<br />
sundari refers to Sri lakshmi - who is the most beautiful woman in the Universe, being Herself the creator of beautiful things. Her dear one is kAntha - also hinting at their unique aprAkruta love for each other. dharAdhara dhAraNa can be interpreted in several ways - <br />
<br />
dharAdhara as a separate word - one who took Earth herself as his burden in varAhAvatAra. dharArinah means mountains like Meru which are believed to support the earth (dharA) herself. <br />
<br />
vEdhura means one who destroys by His fire emanating from His mouth dhAriNah in Pralaya. dharthA means one who supports them (and the earth) as Kurma. It can also refer to supporting Govardhana Mountain in his Krishnavatara. <br />
<br />
saudhrutideedhiti means having effulgence always. This is used as an adjective to refer to great gods headed by Rudra. Their vedhru (creator) is Brahma and his creator (vidhAtha) is the Supreme Being. <br />
<br />
Alternatively, saudhruti can also be interpreted as having superlative bliss or knowledge or courage. deedhiti is effulgence and one who has these qualities in an extraordinary manner is Lord Brahma. The Supreme Being is the creator of Brahma himself. <br />
<br />
All the expressions above - vAsudEva, aparimEya, sudhAman, shuddha, sadOdita, sundareekAnta, dharAdhara, dharina vedhuradharthah, saudhruti deedhiti vEdhruvidhatah are thus used to address the Supreme Being by recalling His great qualities. Acharya Madhva prays - destroy the ajnana which perpetuates us in bondage and causes us to remain attached to worldly things which are transitory and worthless, causing us to keep on performing actions leading to perpetual bondage. <br />
<br />
<span style="font-weight: bold;">5.2</span> <br />
<br />
<span style="color: red;">ಕೇಶವ ಕೇಶವ ಶಾಸಕ ವಂದೇ ಪಾಶಧರಾರ್ಚಿತ ಶೂರಪರೇಶ |</span> <br />
<span style="color: red;"> kEshava kEshava shAsaka vaMdE pAshadharArchita shUraparEsha |</span> <br />
<br />
The simple meaning is that the Lord is addressed as Keshava (which can be interpreted as the greatest, and controller of all, or the one who killed the daitya Keshi), the master of Chathurmukha Brahma and other gods who are known to have great stature themselves, one who has been worshipped by Varuna (paashadhara), my salutations to you. <br />
<br />
He stays blissfully in the ocean of universal disssolution.Lords of great authority like Brahma and Rudra are themselves very low when compared to Him and those who are not His devotees are flung into eternal hell. <br />
<br />
After addressing such Keshava, He is also called shaasaka - the just ruler who punishes the wicked. The word can also be interpreted to mean one who gives bliss or happiness to the Good. <br />
<br />
Paashadhara has two meanings- Varuna as well as the cow herds of Vrindavan. He has been worshipped in His Krishnavatara by both. <br />
<br />
shUraparesha means the lord of all the greatest heroes of the world. Shooravara can also mean jnana, bhakti etc as they remove the sorrow of the samsara. The Lord is the person to whom all Jnana, Bhakthi etc are directed to. <br />
<br />
<br />
<span style="color: red;">ನಾರಾಯಣ ಅಮಲಕಾರಣ ವಂದೇ ಕಾರಣಕಾರಣ ಪೂರ್ಣವರೇಣ್ಯ || </span> <br />
<span style="color: red;"> nArAyaNa amalakAraNa vaMdE kAraNakAraNa pUrNavarENya || </span> <br />
<br />
The Lord is again being addressed -You are the jagatkaarana - the cause for the creation and existence of the world; You are the cause of others known as causes like prakrti etc., You are full of infinite auspicious attributes, You are the greatest of all; I offer my salutations to you. <br />
<br />
amalakaarana - He is nimittha kaarana (like the potter for making the pot) and hence is free from defects like vikaara (transformation) etc, which would be the case if He were an upadana kaarana (like mud for the pot). Thus creating the world has no implications of any sort for Him. <br />
<br />
Amalakah - means those who have renounced desire and all worldly attachments, like <br />
sanaka rishi etc. He is the Arana or protector for such persons. <br />
<br />
Amalam kam can also mean those who are not touched by misery or sorrow - mukthas. He is the Ashraya or location for them also. <br />
<br />
kaaranakaarana - He is the cause of causes, as He gives the ability or capacity for pradhana (nature in a loose sense) to perform its functions. He is also the protector of Brahma (kaaranaka) and His feet are the source of the holy Bhagirati or Ganga. <br />
<br />
Poornavarenya - Lakshmi and sathvika jeevas can also be called as poornas as they are complete with their own auspicious qualities. He is the greatest of all the poornas. The word can be split into poorna - being full of auspicious qualities, and varenya - He is approached for mukthi) by devotees (varaniya), or He is the greatest varenya. <br />
<br />
<span style="font-weight: bold;">The meanings of the word Narayana</span> <br />
<br />
1. He is the locus of all auspicious qualities (naraas, which are opposite to araas or defects) <br />
2. He does not have any araas - or defects. <br />
3. He is the protector and support of naras - human beings. <br />
4. He is the abode of the mukthas or liberated souls - so called as they are free from all defects like misery etc. - naaras. <br />
5. He stays in the heart of all human beings - naaram <br />
6. He makes the indriyas of naras (called naraani) function. <br />
7. His abodes like Vaikunta, Ananthaasana and Shvetha dweepa are free from defects - Araas. <br />
8. The world itself is called naara, as it is the abode of men. He is the aashraya of the world. <br />
9. Mukhyaprana is also called nara; Naaraayana is the supreme abode of all those who belong to Mukhyaprana (naarah) <br />
10. Shesha is also called nara. As Narayana has shesha as his bed (ayana) He is called Narayana. <br />
11. Arjuna was an incarnation of nara form of the Lord. Naara are those who were Arjuna's persons. As Krishna supported them (Ayana), He is Narayana. <br />
12. Nara being Arjuna, His location Indraprastha was a destination (ayana) for frequent visits by the Lord - hence He is called Narayana. <br />
13. Nara being Arjuna, who was given special teaching (jnana is ayana) by the Lord also gives a means to call the latter as Narayana. <br />
14. Nara being Arjuna was assisted (nayathi) to perform rajasuya etc and other good deeds (Aya) and hence Narayana. <br />
15. Nara being Arjuna, Pandavas were given the benefits of the sacred sacrifice (Nayathi). Hence, the giver is Narayana. <br />
16. The world itself being related to Nara - human beings, the one who does all the eight fold activities such as creation, maintenance, destruction etc. is Narayana. <br />
<br />
In the same manner, Sri Vishvapathi tirtha suggests that Anantha (infinite) meanings could be derived for the word Narayana. <br />
<br />
<span style="font-weight: bold;">5.3 </span> <br />
<br />
<span style="color: red;">ಮಾಧವ ಮಾಧವ ಸಾಧಕ ವಂದೇ ಬಾಧಕ ಬೋಧಕ ಶುದ್ಧ ಸಮಾಧೇ</span> <br />
<span style="color: red;">ಗೋವಿಂದ ಗೋವಿಂದ ಪುರಂದರ ವಂದೇ ಸ್ಕಂದ ಸನಂದನ ವಂದಿತ ಪಾದ || ೫.೩ ||</span> <br />
<br />
<span style="color: red;"> mAdhava mAdhava sAdhaka vaMdE bAdhaka bOdhaka shuddha samAdhE</span> <br />
<span style="color: red;"> gOviMda gOviMda puraMdara vaMdE skaMda sanaMdana vaMdita pAda || 5.3 ||</span> <br />
<br />
<br />
The Supreme Being is addressed as Madhava, giver of all desires,destroyer of the wicked, giver of jnana, Lord of Laskhmi, my prostrations to you. <br />
<br />
Maadhava is the one who is born in the family lineage of Madhu and is also the husband of Maa - Lakshmi. <br />
<br />
Saadhaka is the one who grants the desires of His devotees. <br />
<br />
Baadhaka is the one who destroys the aspirations of the evil ones. <br />
<br />
Bodhaka is the one who has given the world the nectar of jnana in His Kapila, Vyasa and other forms. It can also be interpreted as Jnanaananda swaroopa <br />
<br />
Shuddhasamaadhe - Samadhi is used in the normally understood sense as a development of intense tapas - meditation to the exclusion of all external cognitions. <br />
<br />
Shuddha is nirdosha or perfect without blemish. This refers to God performing penance <br />
like others, as an example for His devotees. It can also be interpreted as the source from which all suffering due to past sins would be removed - <br />
<br />
Sri Vishvapati teertha quotes from KrishnAmruta mahaarnava - <br />
<br />
For the one who suffers as a result of sins committed; the greatest remedy for the same is the constant remembrance of Sri Hari <br />
<br />
<br />
<span style="color: red;">gOviMda gOviMda puraMdara vaMdE skaMda sanaMdana vaMdita pAda</span> <br />
<br />
He is addressed as Govinda, who is extolled by the Vedas, whose feet are prostrated to by Shanmukha and Sunandana and who destroys the linga deha of the souls before giving them Moksha and offered our prostrations. <br />
<br />
Govinda is the diety who is reached (understood) by the Lakshanas (specific qualities) defined in the Vedas. He is also the one who protected cows in His incarnation as Krishna. <br />
<br />
Purandara - is the one who destroys the last vestige of samsara bondage - linga deha which is like the rice husk to the swaroopa of the jeeva - at the time of Moksha. He is also the one who destroyed the cities of the evil ones like Jarasandha, Saalva etc. <br />
<br />
Skanda is Rudra's son, while Sanandana is one of the Rshis usually known as Sanakaadi Rishis. <br />
<br />
<span style="font-weight: bold;"> <br />
5.4 </span> <br />
<br />
<span style="color: red;">ವಿಷ್ಣು ಸೃಜಿಷ್ಣು ಗ್ರಸಿಷ್ಣು ವಿವಂದೇ ಕೃಷ್ಣ ಸದುಷ್ಣವಧಿಷ್ಣ ಸುಘೃಷ್ಣೋ |</span> <br />
<span style="color: red;"> viShNu sRujiShNu grasiShNu vivaMdE kRuShNa saduShNavadhiShNa sughRuShNO |</span> <br />
<br />
Simple translation : <br />
<br />
One who pervades the entire universe, creator, destroyer of the worlds, son of vasudeva, destroyer of evil persons who cause misery to the good, and the one who establishes the path of righteousness in the world, I offer my prostrations. <br />
<br />
<br />
<span style="color: red;">ಮಧುಸೂದನ ದಾನವಸಾದನ ವಂದೇ ದೈವತಮೋದನ ವೇದಿತ ಪಾದ || ೫.೪ ||</span> <br />
<span style="color: red;"> madhusUdana dAnavasAdana vaMdE daivatamOdana vEdita pAda || 5.4 ||</span> <br />
<br />
O Madhusudana (killer of the daithya called Madhu), dAnava sAdana (killer of dAnavas), daivatamOdana (one who gives bliss and enjoyment to the gods), vEdita pAda (one whose feet are realized during contemplation by the devotees), I prostrate before You. <br />
<br />
<br />
<span style="font-weight: bold;">5.5</span> <br />
<br />
<span style="color: red;">ತ್ರಿವಿಕ್ರಮ ನಿಷ್ಕ್ರಮ ವಿಕ್ರಮ ವಂದೇ ಸುಕ್ರಮ ಸಂಕ್ರಮ ಹುಂಕೃತವಕ್ತ್ರ |</span> <br />
<span style="color: red;">ವಾಮನ ವಾಮನ ಭಾಮನ ವಂದೇ ಸಾಮನ ಸೀಮನ ಶಾಮನ ಸಾನೋ || ೫.೫ ||</span> <br />
<br />
<span style="color: red;"> trivikrama niShkrama vikrama vaMdE sukrama saMkrama huMkRutavaktra |</span> <br />
<span style="color: red;"> vAmana vAmana bhAmana vaMdE sAmana seemana shAmana sAnO || 5.5 ||</span> <br />
<br />
Trivikrama is addressed and prostrated to - He wears a ferocious face in the universal dissolution with a humkaara, He establishes the supremacy of righteous conduct, He is the most powerful person, He is beyond the bondage of samsaara and karma etc., and He has occupied all the space in the earth, heavens and the nether worlds in His form as Trivikrama. <br />
<br />
I offer my prostrations to you - Vaamana, who gives devotion, bliss, jnana and wellbeing. You are extolled by the Sama Veda and establish the path of dharma in the world. <br />
<br />
<br />
<span style="font-weight: bold;">5.6 </span> <br />
<br />
<span style="color: red;">ಶ್ರೀಧರ ಶ್ರೀಧರ ಶಂಧರ ವಂದೇ ಭೂರ್ಧರ ವಾರ್ಧರ ಕಂಧರಧಾರಿನ್ |</span> <br />
<span style="color: red;">ಹೃಷೀಕೇಶ ಸುಕೇಶ ಪರೇಶ ವಿವಂದೇ ಶರಣೇಶ ಕಲೇಶ ಬಲೇಶ ಸುಖೇಶ || ೫.೬ ||</span> <br />
<br />
<span style="color: red;"> shreedhara shreedhara shaMdhara vaMdE bhUrdhara vArdhara kaMdharadhArin |</span> <br />
<span style="color: red;"> hRuSheekEsha sukEsha parEsha vivaMdE sharaNEsha kalEsha balEsha sukhEsha || 5.6 ||</span> <br />
<br />
<br />
The Shreedhara form of the Lord is addressed. This name describes as to how Lakshmi is in dwelling on the breast of the Lord always. You are the support of the Mukthas, You support the ocean of dissolution, and support the earth itself (Koorma roopa), one who has the essence of bliss as His nature; I offer my prostrations to thee. <br />
<br />
The name Hrisheekesha (Hrisheeka = Indriya) of the Lord indicates that He is the controller of all the senses and mind of all living creatures. He is addressed and offered prostrations again and again. <br />
<br />
<br />
<span style="font-weight: bold;">5.7 </span> <br />
<br />
<span style="color: red;">ಪದ್ಮನಾಭ ಶುಭೋದ್ಭವ ವಂದೇ ಸಂಭೃತಲೋಕ ಭರಾಭರ ಭೂರೇ |</span> <br />
<span style="color: red;">ದಾಮೋದರ ದೂರತರಾಂತರ ವಂದೇ ದಾರಿತಪಾರಕ ಪಾರ ಪರಸ್ಮಾತ್ || ೫.೭ ||</span> <br />
<br />
<span style="color: red;"> padmanAbha shubhOdbhava vaMdE saMbhRutalOka bharAbhara bhUrE |</span> <br />
<span style="color: red;"> dAmOdara dUratarAMtara vaMdE dAritapAraka pAra parasmAt || 5.7 || </span> <br />
<br />
<br />
He is the giver of auspicious gifts to all, the protector of even the protectors of the world like Brahma, Indra etc, Poorna or perfect person with no shortcomimg or defects, Padmanaabha or the deity with the Lotus emerging out of the navel. We offer our prostrations to you. <br />
<br />
He is enormously greater in all respects as His auspicious qualities and actions are infinite compared to all other chethanas. He is the refuge of the mukthas who have crossed the ocean of samsaara by the use of Jnyana. He has kept all the fourteen worlds in His stomach. I offer my prostrations to Him. <br />
<br />
<br />
<span style="font-weight: bold;">5.8 </span> <br />
<br />
<span style="color: red;">ಆನಂದಸುತೀರ್ಥ ಮುನೀಂದ್ರಕೃತಾ ಹರಿಗೀತಿರಿಯಂ ಪರಮಾದರತಃ |</span> <br />
<span style="color: red;">ಪರಲೋಕವಿಲೋಕನ ಸೂರ್ಯನಿಭಾ ಹರಿಭಕ್ತಿ ವಿವರ್ಧನ ಶೌಂಡತಮಾ || ೫.೮ ||</span> <br />
<br />
<span style="color: red;"> AnaMdasuteertha muneeMdrakRutA harigeetiriyaM paramAdarataH |</span> <br />
<span style="color: red;"> paralOkavilOkana sUryanibhA haribhakti vivardhana shauMDatamA || 5.8 || </span> <br />
<br />
<br />
This poem on Hari was composed by the great muni Anandatirtha with great devotion. It is like the Sun in showing the Paraloka or Mukthi loka of the Supreme Being. It is excellent for creating tidal waves of devotion about Hari in the devotees. <br />
<br />
The Phalasthuthi at the end clearly brings out the two most important results which a devotee will get by reciting this with devotion - Tidal waves of devotion towards the Almighty followed eventually by the illumination of the path to Vaikunta, His abode. <br />
<br />
<br />
<span style="color: red;">ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ಪಂಚಮ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ ||</span> <br />
<br />
iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu paMchama stOtraM saMpUrNam || <br />
<br />
<b><br />
</b><br />
<b>The fifth stotra of the twelve stotras composed by Srimad Anandateertha BhagavatpAdAcharya hereby comes to an end. </b><br />
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-size: large;">Stotra - 6</span></b><br />
<br />
Tradition has it that while Acharya Madhva had composed and recited the previous five stotras before he actually saw the idol of Udupi Krishna emerging out of the lump of gopichandana, the 6th stotra onwards were composed afterwards. <br />
<br />
There is a clear reference to <st1:place w:st="on">Krishna</st1:place> in 3 shlokas in this stotra which is arranged in the form of extolling the dashavataras (ten incarnations) of the Lord. The other avataras are extolled in the remaining 5 shlokas. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.1</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಮತ್ಸ್ಯಕರೂಪ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಲಯೋದವಿಹಾರಿನ್</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ವೇದವಿನೇತ್ರ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಚತುರ್ಮುಖವಂದ್ಯ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಕೂರ್ಮಸ್ವರೂಪಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಮಂದರಧಾರಿನ್</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಲೋಕವಿಧಾರಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ದೇವವರೇಣ್ಯ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೧</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> matsyakarUpa layOdavihArin vEdavinEtra chaturmukhavaMdya |</span><br />
<span style="color: red;"> kUrmaswarUpaka maMdaradhArin lOkavidhAraka dEvavarENya || 6.1 ||</span><br />
<br />
<br />
I offer my prostrations to Matsya form of the Lord who sports in the pralaya ocean and teaches the Vedas, and is extolled by Chaturmukha Brahma, and to the Kurma form of the Lord, the greatest of gods, who lifted and supported the mandara mountain, and supports the entire Universe.<br />
<br />
Sri Vishvapathi teertha points out that the use of the word Matsyaka instead of Matsya is to show that the Matysa form is made of bliss - Ka means sukha or bliss. The same understanding should be applied for the other forms like Kurma etc. In this case, the Ka is added to swaroopa as swaroopaka. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.2</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಸೂಕರರೂಪಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ದಾನವಶತ್ರೋ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಭೂಮಿವಿಧಾರಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಯಜ್ಞಾವರಾಂಗ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ದೇವ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನೃಸಿಂಹ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಹಿರಣ್ಯಕಶತ್ರೋ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸರ್ವ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಭಯಾಂತಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ದೈವತಬಂಧೋ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೨</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> sUkararUpaka dAnavashatrO bhUmividhAraka yaj~jAvarAMga |</span><br />
<span style="color: red;"> dEva nRusiMha hiraNyakashatrO sarva bhayAMtaka daivatabaMdhO || 6.2 ||</span><br />
<br />
<br />
I offer my prostrations to the Varaha form of the Lord (sookara = pig) who destroyed daanavas (Hiranyaksha), who lifted up the sunken earth from the ocean with His horn, and is worshipped by the gods by performing sacrifices. <br />
<br />
I prostrate also to the Nrusimha form of the Lord, the dearest friend of the gods, who<br />
destroyed Hirnayakashipu and saved His devotees from all danger.<br />
<br />
The word shatru which means enemy is used in the sense of destroyer. Sri Vishvapathi teertha explains that the word Yajna is used in the sense of its abhimani devataas. <br />
<br />
The word varAnga means the most important components of yajnya - these are jnyana, bhakti, etc which are essential for the yajnya to yield the best results. The abhimani devata concept can be extended to these also - such as Bharatidevi for bhakthi, Mukhya prana for jnana, etc. <br />
<br />
Thus the word yajnavarAnga is used to address the Supreme Being as the one who receives and rewards the yajnas performed with all its attendant requirements and gives moksha and other lesser rewards.<br />
<br />
The word daivatabandho is used to convey the expression that God is the best relative/friend of the satvika jeevas like the devathas. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.3</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ವಾಮನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ವಾಮನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಮಾನವವೇಷ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ದೈತ್ಯವರಾಂತಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಕಾರಣರೂಪ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ರಾಮ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಭೃಗೂದ್ವಹ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸೂರ್ಜಿತದೀಪ್ತೇ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಕ್ಷತ್ರಕುಲಾಂತಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಶಂಭುವರೇಣ್ಯ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೩</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> vAmana vAmana mAnavavESha daityavarAMtaka kAraNarUpa |</span><br />
<span style="color: red;"> rAma bhRugUdvaha sUrjitadeeptE kShatrakulAMtaka shaMbhuvarENya || 6.3 ||</span><br />
<br />
<br />
I prostrate before Vaamana form of the Lord who appeared as a vatu (young brahmin boy who has undergone upanayana samskara), who incarnated for the benefit of the gods, who destroyed the pride and power of the great daithya Bali, and who will be pleased by auspicious devotion and worship.<br />
<br />
I prostrate also before Parashurama form of the Lord, who is full of effulgence, who glorified the clan of the Bhrugus (by being born in it), who destroyed all kshathriyas on the earth (for their insolence and departure from auspicious practices) and who was worshipped by Shambhu (Shiva). </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.4</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ರಾಘವ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ರಾಘವ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ರಾಕ್ಷಸ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಶತ್ರೋ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಮಾರುತಿವಲ್ಲಭ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಜಾನಕಿಕಾಂತ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ದೇವಕಿನಂದನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನಂದಕುಮಾರ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ವೃಂದಾವನಾಂಚನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಗೋಕುಲಚಂದ್ರ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೪</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> rAghava rAghava rAkShasa shatrO mArutivallabha jAnakikAMta |</span><br />
<span style="color: red;"> dEvakinaMdana naMdakumAra vRuMdAvanAMchana gOkulachaMdra || 6.4 ||</span><br />
<br />
<br />
I offer my prostrations to Raghava form of the Lord (Rama, who was born in the clan of Raghu and hence called Raghava), who is very dear to Maruthi (Hanuman, the incarnation of Mukhyaprana), very dear husband of Janaki (Seetha) and who destroyed all the rakshasas.<br />
<br />
I prostrate to the beautiful son of Devaki, the adopted son of the Nandas, who sported in Vrindavana eating the fruits and roots from the forest and was like the moon in creating tides of happiness for the residents of Gokula who prostrated before Him in bliss. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.5</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಕಂದಫಲಾಶನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸುಂದರರೂಪ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನಂದಿತಗೋಕುಲವಂದಿತಪಾದ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಇಂದ್ರಸುತಾವಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನಂದಕಹಸ್ತ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಚಂದನಚರ್ಚಿತ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸುಂದರಿನಾಥ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೫</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> kaMdaphalaashana suMdararoopa naMditagOkulavaMditapAda |</span><br />
<span style="color: red;"> iMdrasutAvaka naMdakahasta chaMdanacharchita suMdarinAtha || 6.5 ||</span><br />
<br />
<br />
Kandaphalaashana refers to the eating of fruits etc offered by the rishis in Gokula. Nanditagokula refers not only to the human beings present in Gokula, but also the groups of cows, which were given happiness by playing on the flute etc by <st1:place w:st="on">Krishna</st1:place>. The reference to Indrasuthaavaka refers to the numerous occasions when <st1:place w:st="on">Krishna</st1:place> looked after and saved Arjuna such as the Naagaasthra of Karna, the killing of Jayadratha etc. (aavaka = saviour). <br />
<br />
Nandaka is the famous sword of Vishnu - along with Kaumodaki (the Mace), Sharnga (the bow) and Sudarshana (the chakra). Mandaradhaarin refers also to the holding of the Govardhana mountain to save His people. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.6</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಇಂದೀವರೋದರದಳನಯನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಮಂದರಧಾರಿನ್</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಗೋವಿಂದ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ವಂದೇ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಚಂದ್ರಶತಾನನಕುಂದಸುಹಾಸ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನಂದಿತದೈವತಾನಂದಸುಪೂರ್ಣ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> iMdeevarOdaradaLanayana maMdaradhArin gOviMda vaMdE |</span><br />
<span style="color: red;"> chaMdrashatAnanakuMdasuhAsa naMditadaivatAnaMdasupUrNa || 6.6 ||</span><br />
<br />
<br />
I prostrate before Govinda whose eyes are like the mid portion of the blue lotus; Mandaradharin refers to lifting and holding of the Govardhana mountain to save His people. His jasmine-like smiling face is more attractive than hundred moons as He is full of bliss which is different from Prakrutha (ordinary) happiness of others; He gives happiness and bliss even to Brahma and other gods. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.7</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ದೇವಕಿನಂದನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸುಂದರರೂಪ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ರುಕ್ಮಿಣಿವಲ್ಲಭ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಪಾಂಡವಬಂಧೋ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ದೈತ್ಯವಿಮೋಹಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನಿತ್ಯಸುಖಾದೇ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ದೇವವಿಬೋಧಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಬುದ್ಧಸ್ವರೂಪ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೭</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> dEvakinaMdana suMdararUpa rukmiNivallabha pAMDavabaMdhO |</span><br />
<span style="color: red;"> daityavimOhaka nityasukhAdE dEvavibOdhaka buddhasvarUpa || 6.7 ||</span><br />
<br />
<br />
I offer my prostrations to Sri Krishna of the most beautiful form, the son of Devaki, the Lord of Rukmini and the dearest friend of the Pandavas. <br />
I offer my prostrations to the giver of mukti, who took the form of Buddha to delude the wicked daityas, but at the same time gave true knowledge to the gods. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.8</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ದುಷ್ಟಕುಲಾಂತಕ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಕಲ್ಕಿಸ್ವರೂಪ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಧರ್ಮವಿವರ್ಧನ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಮೂಲಯುಗಾದೇ</span><span style="color: red;"> |</span><br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ನಾರಾಯಣ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಅಮಲಕಾರಣಮೂರ್ತೇ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಪೂರ್ಣಗುಣಾರ್ಣವ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನಿತ್ಯಸುಬೋಧ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೮</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> duShTakulAMtaka kalkiswarUpa dharmavivardhana mUlayugAdE |</span><br />
<span style="color: red;"> nArAyaNa amalakAraNamUrtE pUrNaguNArNava nityasubOdha || 6.8 ||</span><br />
<br />
<br />
I offer my prostrations to the Kalki form of the Lord which will destroy the evil groups completely and reestablish the rule of dharma in the Kritayuga (called Moolayuga, as it the first yuga in the new chaturyuga) <br />
I offer my prostrations to Lord Narayana (from whom all the ten incarnated forms emerged) who is the pure, defectless and changeless first cause of all creation, who is full of countless auspicious attributes and who has eternal knowledge which is complete and extraordinary. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>6.9</b></div>
<div class="MsoNormal">
<br />
<span lang="AR-SA" style="color: red; font-family: Tunga;">ಆನಂದತೀರ್ಥಕೃತಾ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಹರಿಗಾಥಾ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಪಾಪಹರಾ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಶುಭ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ನಿತ್ಯಸುಖಾರ್ಥಾ</span><span style="color: red;"> || </span><span lang="AR-SA" style="color: red; font-family: Tunga;">೬</span><span lang="AR-SA" style="color: red;">.</span><span lang="AR-SA" style="color: red; font-family: Tunga;">೯</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> AnaMdateerthakRutA harigAthA pApaharA shubha nityasukhArthA || 6.9 ||</span><br />
<br />
<br />
This stotra of Sri Hari composed by the the great ascetic Anandateertha (Madhwacharya) will destroy all the sins and has its main fruit as the attainment of eternal Moksha of unmatched bliss without the least taint of sorrow. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br />
<span style="color: red;">|| </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಇತಿ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಶ್ರೀಮದಾನಂದತೀರ್ಥ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಭಗವತ್ಪಾದಾಚಾರ್ಯ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ವಿರಚಿತಂ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ದ್ವಾದಶ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸ್ತೋತ್ರೇಷು</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಷಷ್ಠ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸ್ತೋತ್ರಂ</span><span lang="AR-SA" style="color: red;"> </span><span lang="AR-SA" style="color: red; font-family: Tunga;">ಸಂಪೂರ್ಣಮ್</span><span style="color: red;"> ||</span><br />
<br />
<span style="color: red;"> || iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu ShaShTha stOtraM saMpUrNam ||</span><br />
<br />
<b><br />
The sixth stOtra of the twelve stOtras composed by Shreemat Anandateertha Bhagavatpadacharya (Madhwacharya) hereby comes to an end. </b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<br />
<span style="font-weight: bold;">To be continued ...</span> </div>
Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com1tag:blogger.com,1999:blog-4277510396610639127.post-5414245218520199562009-09-26T22:04:00.004+05:302009-09-26T23:29:12.279+05:30Tulasi - Spiritual significance and Medicinal benefits<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8CBZuC1Oi1ypR-VW1aSnQYuSc6L_qv4TwnAUxVBcG5_BopyzJm5A7dickzpfROPxpJFTVj95ynsSAmCOki_aoFFoZ5eUbIYZxiqS34KqNDZFRucBMQlGKjdZAnkcjY2I8k1XSYvI8sqOW/s1600-h/tulasi.bmp"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 320px; height: 279px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8CBZuC1Oi1ypR-VW1aSnQYuSc6L_qv4TwnAUxVBcG5_BopyzJm5A7dickzpfROPxpJFTVj95ynsSAmCOki_aoFFoZ5eUbIYZxiqS34KqNDZFRucBMQlGKjdZAnkcjY2I8k1XSYvI8sqOW/s320/tulasi.bmp" alt="" id="BLOGGER_PHOTO_ID_5385835166644772162" border="0" /></a>
<br /><span style="font-weight: bold;font-size:180%;" ><span style="font-family:georgia;">Tulasi -
<br />Spiritual significance and Medicinal benefits</span></span>
<br />
<br />
<br /><meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CBALACH%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><link rel="Edit-Time-Data" href="file:///C:%5CDOCUME%7E1%5CBALACH%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_editdata.mso"><!--[if !mso]> <style> v\:* {behavior:url(#default#VML);} o\:* {behavior:url(#default#VML);} w\:* {behavior:url(#default#VML);} .shape {behavior:url(#default#VML);} </style> <![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><style> <!-- /* Font Definitions */ @font-face {font-family:Verdana; panose-1:2 11 6 4 3 5 4 4 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:536871559 0 0 0 415 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--><span style=";font-family:Verdana;font-size:8;" ><!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600" spt="75" preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f" stroked="f"> <v:stroke joinstyle="miter"> <v:formulas> <v:f eqn="if lineDrawn pixelLineWidth 0"> <v:f eqn="sum @0 1 0"> <v:f eqn="sum 0 0 @1"> <v:f eqn="prod @2 1 2"> <v:f eqn="prod @3 21600 pixelWidth"> <v:f eqn="prod @3 21600 pixelHeight"> <v:f eqn="sum @0 0 1"> <v:f eqn="prod @6 1 2"> <v:f eqn="prod @7 21600 pixelWidth"> <v:f eqn="sum @8 21600 0"> <v:f eqn="prod @7 21600 pixelHeight"> <v:f eqn="sum @10 21600 0"> </v:formulas> <v:path extrusionok="f" gradientshapeok="t" connecttype="rect"> <o:lock ext="edit" aspectratio="t"> </v:shapetype><v:shape id="_x0000_i1025" type="#_x0000_t75" alt="Tulsi protects against and reduces stress, enhances stamina and endurance, increases the body's efficient use of oxygen, boosts the immune system, slows aging, and provides a rich supply of antioxidants and other nutrients" style="'width:172.5pt;height:154.5pt'"> <v:imagedata src="file:///C:\DOCUME~1\BALACH~1\LOCALS~1\Temp\msohtml1\01\clip_image001.jpg" href="http://www.organicindia.com/images/mother-medicine-nature-2.jpg"> </v:shape><![endif]--><!--[if !vml]--><!--[endif]--></span><span style="font-family:georgia;">During the churning of the Ocean of milk (ksheera sagara mathana), Sri Hari came up in the form of Dhanvantari carrying the kalasha of amruta. At that time some drops of Hari's tears of joy fell into the amrutha kalasha. Tulasi was born out of those tears of joy.</span> <span style="font-family:georgia;"> Having been born out of tears of joy, she herself gives joy.
<br />
<br />
<br />She has Lakshmi devi's amsha in herself. That is the reason for the celebration of marriage of Tulasi with Shri Krishna on every Karthika shuddha dwadashi day. Hari likes her very much. It is believed that Hari is present wherever Tulasi is present.</span>
<br />
<br /><span style="font-weight: bold;font-family:georgia;" ><span style="color: rgb(255, 0, 0);">tuLasee kAnanam yatra | yatra padma vanAni cha |</span></span>
<br /><span style="color: rgb(255, 0, 0); font-weight: bold;font-family:georgia;" >vasanti vaiShNavA yatra | tatra sannihito hariH ||</span> <span style="font-family:georgia;">
<br />
<br />Sri Hari will reside wherever Tulasi garden, pond with lotus flowers and Vaishnavas reside. Garden does not mean acres of garden. A minimum of three plants qualify for being called a garden.</span>
<br />
<br /><span style="font-family:georgia;">Tulasi was born on the Earth as King Dharmadhwaja s daughter. She was an epitome of beauty and was blessed with an amsha of goddess Lakshmi. The king gave her the appropriate name of Tulasi. Tula means equal, meaning equal to Lakshmi. But, nowhere is it said that Tulasi herself is Lakshmi.</span> <span style="font-family:georgia;"> Vishnu wore the garland of Tulasi to fulfil Tulasis desire to be always in the company of Hari. Vishnu also gave a boon to Tulasi that "she would attain the company of Vishnu through the Tulasi dala (a bunch of Tulasi leaves formed at the end of the branch) given by the devotees".</span>
<br />
<br /><span style="font-family:georgia;">Jambavati is the best (shreshta) among the six great women (shanmahishis) of Shri Krishna. Lakshmi devi is present in a special form (vishesha sannidhana) in her. Jnanis (learned ones) say that it is Jambavati in the form of Tulasi, who is worshipping Vishnu on a daily basis (tuLasee jAmbavatee prOktA).
<br />
<br />There is a saying by dasaru "ellaa sAdhanaviddu tuLasi illada pooje ollano hari koLLano"
<br />
<br />meaning, the pooja with all items but without tulasi is not accepted by Hari.
<br />
<br /></span><span style="font-family:georgia;">All flowers are not available in all seasons. However, Tulasi which has the essence of all flowers concentrated in itself is available round the year. Thus, offering of Tulasi dalas to Sri Hari is equivalent to offering all the best flowers.</span> <span style="font-family:georgia;">
<br />
<br />
<br />Jnanis say, seeing (darshana) of Tulasi in the morning erases all sins. This is said in:</span>
<br />
<br /><span style="font-family:georgia;"><span style="color: rgb(255, 0, 0); font-weight: bold;">yanmoole sarva teerthAni | yanmadhye sarva dEvatA | </span>
<br /><span style="color: rgb(255, 0, 0); font-weight: bold;">yadagre sarva vedAscha | tuLasee tvAm namAmyaham || </span>
<br />
<br />At the base of the Tulasi plant all the rivers abhimani devatas are present; in the stem all the devatas are present; and in the tip all Vedas are present.</span> <span style="font-family:georgia;"> <span style="color: rgb(255, 0, 0); font-weight: bold;">
<br />
<br />
<br />gO kOTi dAna sadrusham phalamApnuvanti ||</span></span>
<br />
<br /><span style="font-family:georgia;">Tulasi's darshana is equivalent to gifting away (daana) of one crore cows.
<br />
<br />All sins will be erased by darshana, body will be cleansed (deha shuddhi) by touching (sparsha), diseases will be removed by prostration (namaskara), escape (parihara) from Yama's clutches by watering Tulasi plant, development of Hari bhakthi by growing Tulasi plant, obtaining salvation (moksha) by offering of Tulasi to Sri Hari are the various benefits of Tulasi. </span> <span style="font-family:georgia;"> These being so, what could be the benefit of Tulasi pooja with utmost devotion? - Good things (shubha) in both this world and the other world (iha and para).</span>
<br />
<br />
<br /><span style="font-family:georgia;"><span style="font-weight: bold; color: rgb(255, 0, 0);">poojiparige parama mangaLada padavittu salahuvi |</span></span>
<br />
<br /><span style="font-family:georgia;">Dasaru has said, Tulasi will recommend grant of salvation (moksha) with Sri Hari for those who worship her.</span> <span style="font-family:georgia;"> Daily during early mornings, the Tulasi brindavana placed in the front of the house should be seen (darshana), clean the frontage with water, and decorate with rangoli (floor decoration with white stone powder), recite:</span>
<br />
<br /><span style="font-weight: bold; color: rgb(255, 0, 0);font-family:georgia;" >tuLasee shree sakhee shubhE pApahAriNee puNyadE |
<br />namastE nAradanutE nArAyaNa manaH priyE || </span>
<br /><span style="font-family:georgia;">
<br />Hey Tulasi, friend of Lakshmi Devi, embodiment of mangala, one who erases sins, bestow punya, beloved of Shri Narayana, who is prostrated by Narada, I prostrate to you. </span> <span style="font-family:georgia;">
<br />
<br />
<br />Water the plant, perform pooja using turmeric, kunkum, and flowers and offer for naivedya only items already offered (naivedya) to Shri Hari. Elders say, only persons eligible for salvation (mukthi yogya) will develop interest in Tulasi darshana, stotra.</span> <span style="font-family:georgia;">
<br />
<br />
<br />Brunda is a chaste wife of a demon Jalandhara. He had obtained eternal status (avadhyathwa meaning one who cannot be killed) using the chaste character of his wife and was indulging in all kinds of crimes. Once Sri Hari came to Brunda in the form of her husband and embraced her. Though she lost her chastity and hence her husband, she obtained the divine grace of Sri Krishna, became a temple (mandira) for Tulasi, and one who is worshipped (poojya) by devotees (bhakthas).</span> <span style="font-family:georgia;"> She became an eternal (nithya) one who is worshipped with all mangala items (sumangali).
<br />
<br />Therefore, Tulasi platform (also called katte is the brindavana or the pot/container in which the Tulasi is grown) gets the first pooja followed by the plant. This means pooja to a Tulasi plant without a platform (the one grown on soil without a platform or a container) is not the best. Thus, Tulasi has provided a shelter to Brunda and through that a status also. </span> <span style="font-family:georgia;">
<br />
<br />
<br />There are two varieties of Tulasi plants viz. Sri Tulasi and Krishna Tulasi. Krishna Tulasi has blackish leaves. This is more suited for pooja in the brindavana. On the other hand Sri Tulasi which has green leaves is more suited for offering to Shri Hari.</span> <span style="font-family:georgia;">
<br />
<br />
<br /><span style="font-size:130%;"><span style="font-weight: bold;">Women</span></span> are only entitled to water the Tulasi plants and worship them. The Tulasi flowers (thene), kudis or dalas have to be removed regularly by men, which will make the plant spread and grow well. <span style="font-weight: bold;">
<br />
<br />
<br />Plucking of Tulasi dalas / kudis / flowers is banned on Tuesdays, Fridays and dwadashi days, and also banned before bath and after meals.</span> So also transplanting of Tulasi plants.
<br />
<br />
<br />Plants can be grown from seeds and saplings (the smaller ones that grow near the big plants due to seed dispersal). Generally these plants do not get any disease. They grow well with sweet water in a moderate climate where it is neither too hot nor too cold.</span> <span style="font-family:georgia;">
<br />
<br />Tulasi is valuable just like an elephant both during its life time and afterwards. The dry stem of the plant is used to make beads used in garland for wearing. It is used in homas and havanas. </span> <span style="font-family:georgia;">It is also ground on a stone surface, the resulting paste used in the preparation of gandhodaka used for Theertha preparation.
<br />
<br />
<br />One more thing Sarala: If we use the dry stem dipped in oil/ghee for transferring the light from one lamp to another it is said that each lamp lighted is equal to 10 lamps lighting.</span>
<br />
<br />
<br /><span style="font-family:georgia;">When the stem of the Tulasi flower is used in the preparation of mangalarati batthi (cotton wick used for mangalarati), it is the best (shreshta), batthi will be straight, preparation also is easy.
<br />
<br />All persons of three varnas can worship. Those of fourth Varna can grow the plants and that itself is a means of earning punya.</span> <span style="font-family:georgia;"> Sri KrishnArpaNamastu</span> <span style="font-family:georgia;"><span style="color: rgb(51, 102, 255);font-size:85%;" >
<br />
<br />
<br />
<br />Muralidhar </span>
<br /></span><span style="font-family:georgia;"> I was not aware of so many rules about this - For Tuesdays, Fridays and dwadashi, should we store the plucked Tulasi from the previous day?
<br />
<br />
<br /><span style="font-size:85%;"><span style="color: rgb(51, 102, 255);">|Gµ®µ®äj| </span></span></span>
<br /><span style="font-family:georgia;"> Yes, Tulasi leaves shldnt b plucked on Tuesday, Friday n on Dwadashi days. Fresh Tulasi leaves plucked day before can b preserved in sampushta, and can b used for next day pooja. No matter if its not fresh! but rotten leaves shouldn't be used for pooja.</span> <span style="color: rgb(51, 102, 255);font-size:85%;" > </span> <span style="font-family:georgia;"><span style="color: rgb(51, 102, 255);font-size:85%;" >Muralidhar </span>
<br /></span><span style="font-family:georgia;"> Now that is solved.</span> <span style="font-family:georgia;"> Next question is is there a reason we should not pluck Tulasi on these days?
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >|Gµ®µ®äj| </span>
<br />
<br />Fridays,Tuesdays and on Dwadashi days tulsi plant has special sannidhana of Sri Lakshmi devi, so it is meant to perform special pooja to tulsi, rather than being plucked. Jayatheertha chant mantra while pliucking Tulasi When you are plucking tulasi leaves, one should chant the following mantra</span> <span style="font-family:georgia;"> Tulasi amrutha janmaasi sadatvam keshavapriye</span> <span style="font-family:georgia;"> keshavartham vichinvami thvam varada bhava shobane
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >Gitanjali </span>
<br />
<br />There is one more story which my grandmother told me that is in continuation to yours. After Sri Vishnu embraced Brinda, she lost her chastity, and her husband was slained in the war by Sri Shankara's Trishoola. The head flew and fell straight into Brinda's feet thus revealing the Truth. </span> <span style="font-family:georgia;">She gets angry and gives "Shaapa" to Sri Vishnu that "You have spoiled me. Hence i deem that you become a stone right now." </span> <span style="font-family:georgia;">After many prayers from Sri Laxmi Devi, she frees Him of the Shaapa and becomes Sati along with her husband's head. Vishnu Devaru then gives her blessing that the ash should become a Tulsi Plant and He will always be there near her in the form of Saligrama. Hence any home having a Saaligrama MUST have a Tulasi Brindavana.</span> <span style="font-family:georgia;"> Please correct the story if wrong.
<br />
<br />One more doubt... What is the corect time to plant a Tulasi... Morning or evening, Krishna paksha or Shukla paksha, etc?
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >|Gµ®µ®äj| </span></span>
<br /><span style="font-family:georgia;"> Thulsi plant must b planted/plucked in the morning after bath and before food. No matter, can b planted in Krishnapaksha or Suklapaksha.. Also thulsi leaves hav to b plucked in a way tht our nails shldnt come into contact, using only index finger and thumb, n facing east direction. Each dhala should hav atleast 4 leaves. Leaves as single or in odd nos. shouldn't be plucked...
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >Adithya </span></span>
<br /><span style="font-family:georgia;"> Excellent info.. btw I have heard that women r not supp to pluck the tuLasi leaves. ne idea as to why women are not supp to pluck tuLasi leaves??</span> <span style="color: rgb(51, 102, 255);font-size:85%;" > </span> <span style="font-family:georgia;"><span style="color: rgb(51, 102, 255);font-size:85%;" >|Gµ®µ®äj| </span>
<br />
<br />"Yan moolE sarva theerthAnI yan madhye sarva dEvatAhA!</span> <span style="font-family:georgia;">YadhagrE sarva VEdAscha Tulasi tvam namAm yaham!!"</span> <span style="font-family:georgia;"> As the above shloka indicates, water peeping out frm Tulasi plant has all nadhi abhimani devatas in it, and at the mid stem of the plant resides all d devatas, and leaves adore the auspicious seat for chatur vedas. As women are forbidden from veda adhyayana as per scriptures, they r not suppose to pluck leaves which has vedas in it. They are allowed only to perform pooja.</span> <span style="font-family:georgia;"> There may b other reasons too. Pl spare if d above info is wrong!
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >Gitanjali </span>
<br />
<br />However i have a doubt. here in bangalore they make garlands out of Tulsi just like any other flower. so we get it during the festival times to put on Sri Vishnu and Sri Rayaru's portraits that we have in our pooja room. Now how do i know that the Tulasi is not plucked by a woman or even if it is plucked by a man, he may not be a brahmin. </span> <span style="font-family:georgia;"> So shud i not buy Tulasi from outside or can i bring it home and wash it and then put it on the Gods? </span>
<br /><span style="font-family:georgia;"><span style="color: rgb(51, 102, 255);font-size:85%;" >Padmashree </span>
<br />
<br />We should not purchase tulasi dala or garland to perform puja. If u dont have Tulasi for Devara puje then u can use Tualsi Kashtha (kaddi) or u can recite Tulsi, tulsi, tulsi while performing Puja. As u said those Tulsi would have plucked by a woman (Women other than Brahmins will not follow 3 days rule), or by a person who is not a brahmin. So dont purchase tulsi in the market.
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >
<br />Rajeshwari </span>
<br />
<br />Planting tulasi I think we should wait for three days before performing normal daily Tulsi pooja to a newly planted Tulasi plant. Every morning , ladies can give water to tulasi and sprinkle the water from the ground around it but men must apply the tulasi mruthika every morning
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >padmashree </span>
<br />
<br />In Harikathamruthasara, it is said that- After planting Tulsi we are not supposed to perform puja till 2 months. Harikathamruthasara- Daitya taratamya sandhi-7th stanza</span> <span style="font-family:georgia;"> Shaiva shudra karaarchita maha</span> <span style="font-family:georgia;"> deva Vayu Hari Pratime Vrun</span> <span style="font-family:georgia;"> davanadi maasadwayadoliha Tulasi Aprasava |</span> <span style="font-family:georgia;"> Shudrarinda pujithavada lingagalannagali, Vayu, hari prathimegalannagali pujisabaradu. Vrundavanadalli Tulasigidavannu hachchida mele 2 tingalu (maasadwaya) sampuranavaguvavaregu pujisabaradu. 2 tingala tanaka tulasiyannu kanye endu kareyuttare.
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >Muralidhar</span>
<br />
<br />Is it OK to eat tulasi dala?
<br />
<br />
<br /><span style="color: rgb(51, 102, 255);font-size:85%;" >BalachandraAchar</span>
<br />
<br />We should !!</span> <span style="font-family:georgia;"> Tulasi has many medicinal values. Obviously we have to consume (eat) tulasi leaves to get those benefits. </span> <span style="font-family:georgia;"> After having lunch, and after washing our mouth, hands and legs, we are supposed to do Achamana, partake teertha, and then eat a tulasi daLa which is previously offered to Sri Hari.
<br />
<br />
<br /><span style="font-weight: bold;font-size:130%;" >Healing powers and curative properties of TULASI </span>
<br />
<br />Tulasi leaves are nerve tonic and sharpen memory.</span> <span style="font-family:georgia;"> The leaves strengthen the stomach and induce copious perspiration.</span> <span style="font-family:georgia;"> The seeds of the plant are mucilaginous or starchy and nourishing.</span> <span style="font-family:georgia;"> <span style="font-weight: bold;">
<br />
<br />Fever:</span></span> <span style="font-family:georgia;"><span style="font-weight: bold;"> </span>During the rainy season, when malaria and dengue fever are widely prevalent, tender tulasi leaves, boiled in water act as a preventive against these diseases.</span> <span style="font-family:georgia;"> In case of acute fevers, a decoction of the leaves boiled with powdered cardamom in half a litre of water and mixed with jagery and milk brings down the temperature.</span>
<br />
<br /><span style="font-family:georgia;"><span style="font-weight: bold;">Sore Throat:</span></span> <span style="font-family:georgia;"> A decoction of the leaves with honey and ginger is an effective remedy for bronchitis, asthma, influenza, cough and cold. They should be boiled in half a litre of water till only quarter litre of water is left and then taken.</span> <span style="font-family:georgia;"> <span style="font-weight: bold;">
<br />
<br />Kidney Stones:</span></span> <span style="font-family:georgia;"> In case of renal stones, the juice of tulasi leaves and honey, if taken regularly for six months, will expel them via the urinary tract.</span>
<br />
<br /><span style="font-weight: bold;font-family:georgia;" >Heart Disorders:</span> <span style="font-family:georgia;"> Tulasi has a beneficial effect in cardiac disease and the weakness resulting from them. It reduces the level of blood cholesterol
<br />
<br /></span><span style="font-weight: bold;font-family:georgia;" >Headaches:</span> <span style="font-family:georgia;"> A decoction of tulasi leaves should be taken in case of headache. Pounded leaves mixed with sandalwood paste can also be applied on the forehead for getting relief from heat, headache and for providing coolness in general.</span>
<br />
<br /><span style="font-weight: bold;font-family:georgia;" >Children’s ailments:</span> <span style="font-family:georgia;"> Common paediatric problems like cough, cold, fever, diarrhea and vomiting respond favourably to the juice of tulasi leaves.</span> <span style="font-family:georgia;">
<br />
<br /><span style="font-weight: bold;">Stress:</span></span> <span style="font-family:georgia;"> Recent studies have shown that tulasi leaves afford significant protection from stress. Even healthy persons can chew 12 leaves of tulsi twice a day to prevent stress.</span> <span style="font-weight: bold;font-family:georgia;" >
<br />
<br />Mouth infections:</span> <span style="font-family:georgia;"> The leaves are quite effective for the ulcers and infections in the mouth. A few leaves chewed will cure these conditions.</span>
<br />
<br /><span style="font-weight: bold;font-family:georgia;" >Insect Bites:</span> <span style="font-family:georgia;"> A teaspoon of the juice of the leaves should be taken and repeated after a few hours. Fresh juice must also be applied to the affected parts. A part of the fresh tulasi roots is also effective in cases of bites of insects and leeches.</span> <span style="font-weight: bold;font-family:georgia;" >
<br />
<br />Skin Disorders:</span> <span style="font-family:georgia;"> Applied locally, tulasi juice is beneficial in the treatment of ringworm and other skin diseases.</span>
<br />
<br /><span style="font-family:georgia;"><span style="font-weight: bold;">Eye Disorders:</span></span> <span style="font-family:georgia;"> Tulasi juice is an effective remedy for sore eyes and night blindness, which is generally caused by deficiency of Vitamin A. Two drops of black tulsi juice should be put into the eyes daily at bedtime. (only after consultation with Ayurvedic doctor)</span> <span style="font-weight: bold;font-family:georgia;" >
<br />
<br />Teeth Disorders:</span> <span style="font-family:georgia;"> Tulasi leaves dried in the sun and powdered, can be used for brushing teeth. It can also be mixed with mustard oil to make a paste and used as tooth paste. This is very good for maintaining dental health, counteracting bad breath and for massaging the gums.</span>
<br />
<br />
<br /><span style="font-family:georgia;">For more information pls visit this site:</span>
<br />
<br /><span style="font-family:georgia;">http://www.organicindia.com/tulsi-holy-basil.php </span>
<br />Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com5tag:blogger.com,1999:blog-4277510396610639127.post-41525659536125374462009-08-15T17:35:00.002+05:302009-08-15T17:44:23.400+05:30prOshTapadi bhAgavatha<h3 class="smller" style="font-weight: normal;"> <span style="font-size:78%;"><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=13332451689184772691">Dilip</a></span> </h3> <h3 class="smller">prOshTapadi bhAgavatha</h3> <div class="para"> In the month of bhAdrapada from pratipad to pourNima, traditionally bhAgavatha purANa is heard. This is called prOshTapadi bhAgavatha.<br /><br />Following are some of the links where prOshTapadi bhAgavatha is available:<br /><br /><a href="http://madhvaradio.org/" target="_blank">http://madhvaradio.org/</a> has prOshTapadi bhAgavatha series by :-<br /><br />H.H. Sri 1008 Sri VidhyAdhIsha tIrtha Swamiji of Phalimar Matha <a href="http://www.madhvaradio.org/pbgvdt/%29," target="_blank">http://www.madhvaradio.org/pbgvdt/</a><br /><br />H.H. Sri 1008 Sri Vishvesha tIrtha Swamiji of Sri Pejawara Matha<br /><a href="http://www.jitamitra.org/bhp_mp3/%29," target="_blank">http://www.jitamitra.org/bhp_mp3/</a><span style="text-decoration: underline;"><br /><br /></span>and Vidvan Sri A.Haridasa Bhat.<br /><br /><a href="http://madhvaradio.org/" target="_blank"></a><span style="font-weight: bold; font-style: italic;font-size:100%;" >Note: Madhwaradio website requires registration</span> (free)<br /><br /><br />Bhagavatha by Sri.Bannanje Govindacharya:<br /><a href="http://www.kannadaaudio.com/Songs/Devotional/home/Bhagavata-BannanjeGovindacharya.php" target="_blank">http://www.kannadaaudio.com/Songs/Devot<wbr>ional/home/Bhagavata-BannanjeGovindachar<wbr>ya.php</a><br /><br />There is a bhAgavatha saptAha series rendered by Sri.Bannanje Govindacharya at<br /><a href="http://www.anandamala.org/">www.anandamala.org </a><br /><br /><br />Pibata Bhagavata by H.H. Sri 1008 Sri Satyathma Theertharu of Sri Uttaradi mutha :<br /><a href="http://www.kannadaaudio.com/Songs/Devotional/home/PibataBhagavata.php" target="_blank">http://www.kannadaaudio.com/Songs/Devot<wbr>ional/home/PibataBhagavata.php</a><br /><br />Shrimadh Bhagavatha Shri G.N.Jayathirthacharya (Current pontiff of Vyasaraja Mutha):<br /><a href="http://www.kannadaaudio.com/Songs/Harikathe/home/ShriMadhBhagavatha.php" target="_blank">http://www.kannadaaudio.com/Songs/Harik<wbr>athe/home/ShriMadhBhagavatha.php</a><br /><br />Adhika Masa Special Upanyasa - 33 Bhagavata Dharmagalu by H.H. Sri 1008 Sri Satyatma tIrtharu of Sri Uttaradi mutha at<br /><a href="http://www.uttaradimath.org/Audio/33_bhagavata_dharmagalu/33bg.html" target="_blank">http://www.uttaradimath.org/Audio/33_bh<wbr>agavata_dharmagalu/33bg.html</a><br /><br />akhaMDa bhAgavatha pravachana held at mantralaya:<br /><a href="http://www.gururaghavendra1.org/%7Esrsmutt/aradhana07/pravachana.html" target="_blank">http://www.gururaghavendra1.org/~srsmut<wbr>t/aradhana07/pravachana.html</a><br /><br />Bhagavata saptaha by Sri 1008 Sri Suvidyendra Tirtharu is availabale at :<br /><a href="http://www.sripurandaraashrama.org/Bhagavata.html" target="_blank">http://www.sripurandaraashrama.org/Bhag<wbr>avata.html</a><br /><br /><br /><br />pibata bhAgavatham rasamAlayaM muhurahO rasikA bhuvi bhAvukAH!<br /><br /><br /><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=13332451689184772691"></a><br /><div class="para"> Just before creation, Narayana gives upadEsha to chaturmukha brahma. This is in 4 shlokas and is called chatusshloki bhAgavatam. (These 4 verses appear in the 2nd skaMda and 9th chapter of the bhagavatam.)<br /><br />This was then passed on to nArada from brahma , who then told it to vEdavyAsa dEvaru. vEdavyASa then elaborated the bhAgvata mahApurANa. vEdavyAsa passed on the purANa to His son shukAchArya. When shukAchArya recited the bhAgavatam on the banks of the Ganga to parIkshit rAja, sUta purANika was also present there. sUta then narrated the entire purANa to shounaka and other sages in naimiShAraNya. It contains 18000 verses.<br /><br />Therefore the Rushi parampare for bhAgavatam is<br /><br />nArAyaNa -> chaturmukha brahma -> nArada -> vEdavyASa -> shukAchArya -> sUta -> shounakAdi Rushis<br /><br />There is yet another Rushi parampare for bhAgavatam.<br />nArAyaNa -> shESha (saMkarShaNa) -> sAMkhyAna -> parAshara -> maitrEya -> vidura<br />This parampare can be inferred from the bhAgavatam.<br /><br />Following is the chatusshlOki bhAgavatam (also called as mUla bhAgavatam):<br /><br />ahamEvAsamagrE cha nAnyadyatsadasatparaM<br />pashchAdahaM tvamEtachcha yO&vashiShEta sO&smyahaM||1||<br /><br />RutE&rthaM yatpratIyEta na pratIyEta chAtmani<br />tadvidyAdAtmanO mAyAM yathAbhAsO yathA tamaH||2||<br /><br />yathA mahAMti bhUtAni bhUtEShUchChAvachEShu cha<br />praviShTAnyapraviShTAni tathA tEShu na tEShvahaM||3||<br /><br />EtAvadEva jij~gAsyaM tatvajij~gAsunA&&tmanaH<br />Anvaya vyatirEkAbhyAM yatsyArvatra sarvadA||4||<br /><br />This is considered good for pArayaNa.<br /><br />Ref: Shri Vishnutirthara Shrimadbhagavatha Saroddhara (Shri Madhvabhushana Bhima Rao, Davanagere), publisher: sarvajnacharya seva sangha, Davanagere and pravachana on bhagavatha by Shri Suvidyendra Tirtharu.<br /><br /><br />It is said in the Bhagavatha that a person who remembers the story of gajEndra mOksha as soon as one wakes up in the morning, is blessed with hari smaraNe during maraNa kAla.<br />There is a sankshipta gajEndra mOksha in the 2nd canto and is easy for pArayaNe. Here are the 2 verses:<br /><br />aMtaH sarasyurubalEna padE gRuhIto<br />grAhENa yUthapatiraMbuja hasta ArtaH|<br />AhEdamAdi puruShAkhila lOka nAtha<br />tIrthashravaH shravaNa maMgala nAmadhEya||<br /><br />smRutvA haristamaraNArthinaM apramEyash-<br />-chakrAyudhaH patagarAja bhujAdhirUDhaH|<br />chakrENa nakravadanaM vinipAtya tasmAd<br />hastE pragRuhya bhagavAn kRupayOjjahAra||<br /><br />Rough Translation (do correct me): The king of elephants was held at his feet by a crocodile which was of superior strength in the lake. Taking a lotus, the elephant called out to the Lord as Adi puruSha, lOka nAtha, tIrthashravaH and shravaNa maMgala nAmadhEya.<br /><br />Having heard his plea, the Lord who is apramEya, with the chakra came on the shoulders of garuDa and killed the crocodile with His chakra and freed the elephant by His hands.<br /><br /><br /><br /><br /><br /></div><br /></div>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-32572455509304260662009-08-15T16:54:00.001+05:302009-08-16T11:16:35.889+05:30Biography of Sriman Madhvacharya<a href="http://madhwabrahmanas.blogspot.com/2009/03/biography-of-sriman-madhwacharya.html">Biography of Sriman Madhvacharya</a>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-75374639024338420342009-08-09T19:14:00.004+05:302009-12-13T00:19:26.677+05:30Sri Raghavendra Stotram - with meanings<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0V1-pcHEbj5ndFQazOdvTlEanPIwiDidX_gspFVCue1qaW50Qf91p8qUw6xjFwiUrf9fIrcGe_NGywjFLCrlUknSsMvOZGAlp5NDAugcvXDnR9aHpEcBYWaLp1ueWtpg6luP35Lriodvf/s1600-h/raghavendra+1.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 218px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0V1-pcHEbj5ndFQazOdvTlEanPIwiDidX_gspFVCue1qaW50Qf91p8qUw6xjFwiUrf9fIrcGe_NGywjFLCrlUknSsMvOZGAlp5NDAugcvXDnR9aHpEcBYWaLp1ueWtpg6luP35Lriodvf/s320/raghavendra+1.jpg" alt="" id="BLOGGER_PHOTO_ID_5367963650033707506" border="0" /></a><span style="font-weight: bold; color: rgb(153, 0, 0);font-size:180%;" >|| ಶ್ರೀ ರಾಘವೇಂದ್ರ ಸ್ತೋತ್ರಮ್ ||</span><br /><span style="font-size:180%;"><span style="font-weight: bold;">|| Sri Raghavendra Stotram</span></span> <span style="font-size:180%;"><span style="font-weight: bold;">||</span></span><br /><br /><br /><span style="font-weight: bold;">Translators:<br />Sri Madhusudana Rao C.R<br />Sri Girish Ashwathanarayana</span><br /><br /><span style="font-weight: bold;">Source: www(dot)dvaita(dot)org</span><br /><br /><br /><br /><span style="color: rgb(132, 0, 0);"><b><span style="font-size:130%;"><span style="font-weight: bold;"><span style="color: rgb(51, 0, 51);">Verses 1 & 2</span></span></span><br /></b><br />ಶ್ರೀ ಪೂರ್ಣಬೋಧ ಗುರುತೀರ್ಥ ಪಯೋಬ್ಧಿಪಾರಾ<br />ಕಾಮಾರಿಮಾಕ್ಷ ವಿಷಮಾಕ್ಷ ಶಿರಸ್ಪೃಶಂತೀ |<br />ಪೂರ್ವೋತ್ತರಾsಮಿತ ತರಂಗ ಚರತ್ಸುಹಂಸಾ<br />ದೇವಾಲಿ ಸೇವಿತ ಪರಾಂಘ್ರಿಪಯೋಜಲಗ್ನಾ || ೧ ||<br /><br />ಜೀವೇಶ ಭೇದ ಗುಣಪೂರ್ತಿ ಜಗತ್ಸುಸತ್ವ<br />ನೀಚೋಚ್ಚಭಾವ ಮುಖನಕ್ರ ಗಣೈಸ್ಸಮೇತಾ |<br />ದುರ್ವಾದ್ಯಜಾಪತಿಗಿಲೈಃ ಗುರುರಾಘವೇಂದ್ರ<br />ವಾಗ್ದೇವತಾಸರಿದಮುಂ ವಿಮಲೀಕರೋತು || ೨ ||<br /><br />श्री पूर्णबॊध गुरुतीर्थ पयॊब्धिपारा<br />कामारिमाक्ष विषमाक्ष शिरस्पृशन्ती ।<br />पूर्वॊत्तराऽमित तरङ्ग चरत्सुहंसा<br />दॆवालि सॆवित पराङ्घ्रिपयॊजलग्ना ॥ १ ॥<br /><br />जीवॆश भॆद गुणपूर्ति जगत्सुसत्व<br />नीचॊच्चभाव मुखनक्र गणैस्समॆता ।<br />दुर्वाद्यजापतिगिलैः गुरुराघवॆन्द्र<br />वाग्दॆवतासरिदमुं विमलीकरॊतु ॥ २ ॥<br /><br /></span>SrI pUrNabOdha gurutIrtha payObdhipArA<br />kAmArimAkSha viShamAkSha SiraspRuSaMtI |<br />pUrvOttarA&mita taraMga charatsuhaMsA<br />dEvAli sEvita parAMGripayOjalagnA || 1 ||<br /><br />jIvESa BEda guNapUrti jagatsusatva<br />nIchOcchaBAva muKanakra gaNaissamEtA |<br />durvAdyajApatigilairgururAGavEMdra<br />vAgdEvatAsaridamuM vimalIkarOtu || 2 ||<br /><br />O all knowing Gururaaja, you are an ocean of true wisdom and complete knowledge. Great men, who have conquered lust, anger and other passions through the eyes of knowledge, always keep your words in their thoughts.<br /><br />Your words are a source of joy to highly learned men and evolved devotees. Your words praise the Lotus feet of the Supreme Lord - Sri Hari and they are dear to devathas starting from Sri Chaturmukha Brahma who have all lined up to serve the Lord.<br /><br />Containing the following eternal Vedic truths: That Lord Sri Hari is Supreme, Only Independent real and eternally different from all jeevas who, are always dependent<br />upon HIM. That Sri Hari is full of infinite number of auspicious attributes and qualities. That the Universe is very real. That all living beings are graded based upon their own inner nature.<br /><br />Your words win over the arguments of detractors with defective basis and flawed notions. May the immortal current of divine speech flowing from your compositions, which compares very favourably with sacred river Sri Ganga, purify the devotees who are listening, studying,inquiring and practicing the principles contained in them.<br /><br /><br /><span style="font-size:130%;"><span style="font-weight: bold;">Verse 3<br /><br /></span></span><span style="color: rgb(132, 0, 0);">ಶ್ರೀ ರಾಘವೇಂದ್ರಸ್ಸಕಲಪ್ರದಾತಾ ಸ್ವಪಾದಕಂಜದ್ವಯ ಭಕ್ತಿಮದ್ಭ್ಯಃ |<br />ಅಘಾದ್ರಿಸಂಭೇದನ ದೃಷ್ಟಿವಜ್ರಃ ಕ್ಷಮಾಸುರೇಂದ್ರೋsವತುಮಾಂ ಸದಾಯಂ || ೩ ||<br /><br />श्री राघवॆन्द्रस्सकलप्रदाता स्वपादकञ्जद्वय भक्तिमद्भ्यः ।<br />अघाद्रिसम्भॆदन दृष्टिवज्रः क्षमासुरॆन्द्रॊऽवतुमां सदायम् ॥ ३ ॥<br /><br /></span>SrI rAGavEMdrassakalapradAtA svapAdakaMjadvaya BaktimadByaH |<br />aGAdrisaMBEdana dRuShTivajraH kShamAsurEMdrO&vatu mAM sadAyaM || 3 ||<br /><br />Sri Gururaaja, You are the provider everything to the devotees who hold on to your two lotus like feet with devotion, You destroy the mountains of their sins by the thunderbolt of your gracious look, You are the best amongst all the angels on this earth, may You protect me at all times.<br /><br /><span style="font-size:130%;"><span style="font-weight: bold;"></span></span><h3 class="smller">Verse 4</h3> <div class="para"> <span style="color: rgb(132, 0, 0);"><br />ಶ್ರೀ ರಾಘವೇಂದ್ರೋ ಹರಿಪಾದಕಂಜ ನಿಷೇವಣಾಲ್ಲಬ್ಧ ಸಮಸ್ತ ಸಂಪತ್ |<br />ದೇವಸ್ವಭಾವೋ ದಿವಿಜದ್ರುಮೋsಯಮಿಷ್ಟಪ್ರದೋ ಮೇ ಸತತಂ ಸ ಭೂಯಾತ್ || ೪ ||<br /><br />श्री राघवॆन्द्रॊ हरिपादकञ्ज निषॆवणाल्लब्ध समस्त सम्पत् ।<br />दॆवस्वभावॊ दिविजद्रुमॊऽयमिष्टप्रदॊ मॆ सततं स भूयात् ॥ ४ ॥</span> </div><br />SrI rAGavEMdrO haripAdakaMja nIShEvaNAllabdha samasta saMpat |<br />dEvasvaBAvO divijadrumO&yamiShTapradOmE satataM sa BUyAt || 4 ||<br /><br />Who has obtained all riches by rendering devotional service to the Lotus feet of Lord Sri Hari, Who has an intrinsically divine nature, Who is most popular as the divine wish yielding tree here<br />on the Earth itself, May such Sri Raghavendra gurusArvabhouma always bless me with my desired object.<br /><br /><br /><h3 class="smller">Verse 5</h3> <div class="para"> <span style="color: rgb(132, 0, 0);">ಭವ್ಯಸ್ವರೂಪೋ ಭವದುಃಖತೂಲ ಸಂಘಾಗ್ನಿ ಚರ್ಯಃಸ್ಸುಖಧೈರ್ಯಶಾಲೀ |<br />ಸಮಸ್ತ ದುಷ್ಟಗ್ರಹನಿಗ್ರಹೇಶೋ ದುರತ್ಯಯೋಪಪ್ಲವಸಿಂಧುಸೇತುಃ || ೫ ||<br /><br />भव्यस्वरूपॊ भवदुःखतूल सङ्घाग्निचर्यःस्सुखधैर्यशाली ।<br />समस्त दुष्टग्रहनिग्रहॆशॊ दुरत्ययॊपप्लवसिन्धुसॆतुः ॥ ५ ॥<br /><br /></span> </div>BavyasvarUpO BavaduHKatUla saMGAgni charyaHssuKadhairyaSAlI |<br />samasta duShTagrahanigrahESO duratyayOpaplavasiMdhusEtuH || 5 ||<br /><br />Who has an auspicious inner form, Who burns away the worldly miseries just as contact with fire burns away cotton, Who is full of bliss and courage, Who is supremely capable of wiping out all<br />the harmful effects of all bad planets and evil spirits, Who acts as a bridge over the sea of samsara of unassailable difficulties.<br /><br /><h3 class="smller">Verse 6</h3> <div class="para"> <span style="color: rgb(132, 0, 0);">ನಿರಸ್ತದೋಷೋ ನಿರವದ್ಯವೇಷಃ ಪ್ರತ್ಯರ್ಥಿಮೂಕತ್ವ ನಿದಾನಭಾಷಃ |<br />ವಿದ್ವತ್ಪರಿಜ್ಞೇಯ ಮಹಾವಿಶೇಷಃ ವಾಗ್ವೈಖರೀ ನಿರ್ಜಿತ ಭವ್ಯಶೇಷಃ || ೬ ||<br /><br />निरस्तदॊषॊ निरवद्यवॆषः प्रत्यर्थिमूकत्व निदानभाषः ।<br />विद्वत्परिज्ञॆय महाविशॆषः वाग्वैखरी निर्जित भव्यशॆषः ॥ ६ ॥<br /><br /></span> </div>nirastadOShO niravadyavEShaH pratyarthimUkatva nidAnaBAShaH |<br />vidvatparij~jEya mahAviSEShaH vAgvaiKarI nirjita BavyaSEShaH || 6 ||<br /><br />Who is completely devoid defects, Who has very pure appearance, Who through matured speech caused all opponents to become mute. Whose extraordinary intellectual abilities are held in high regard by the community of learned scholars, Who is adept in the science of dialectics and has attained great renown by winning over Shesha by using the magic of Vaagvaikari.<br /><br /><h3 class="smller">Verse 7</h3> <div class="para"> <span style="color: rgb(132, 0, 0);">ಸಂತಾನಸಂಪತ್ಪರಿಶುದ್ಧಭಕ್ತಿ ವಿಜ್ಞಾನವಾಗ್ದೇಹಸುಪಾಟವಾದೀನ್ |<br />ದತ್ವಾಶರೀರೋsತ್ಥಸಮಸ್ತದೋಷಾನ್ ಹತ್ವಾ ಸ ನೋsವ್ಯಾದ್ಗುರುರಾಘವೇಂದ್ರಃ || ೭ ||<br /><br />सन्तानसम्पत्परिशुद्धभक्ति विज्ञानवाग्दॆहसुपाटवादीन् ।<br />दत्वाशरीरॊऽत्थसमस्तदॊषान् हत्वा स नॊऽव्याद्गुरुराघवॆन्द्रः ॥ ७ ॥</span> </div><br />saMtAna saMpatpariSuddha Bakti vij~jAnavAgdEhasupATavAdIn |<br />datvASarIrO&ttha samastadOShAn hatvA sa nO&vyAdgururAGavEMdraH || 7 ||<br /><br />May the most popular Sri Guru Raghavendra give us good progeny, wealth, pure devotion, special knowledge, abilities of good speech, good health and other good things. May [Thou] kill all the diseases that the flesh is heir to and protect us.<br /><br /><h3 class="smller">Verse 8</h3> <div class="para"> <span style="color: rgb(132, 0, 0);">ಯತ್ಪಾದೋದಕಸಂಚಯಃ ಸುರನದೀ ಮುಖ್ಯಾಪಗಾಸಾಧಿತಾ<br />ಸಂಖ್ಯಾನುತ್ತಮ ಪುಣ್ಯಸಂಘ ವಿಲಸತ್ಪ್ರಖ್ಯಾತ ಪುಣ್ಯಾವಹಃ |<br />ದುಸ್ತಾಪತ್ರಯನಾಶನೋಭುವಿ ಮಹಾವಂದ್ಯಾ ಸುಪುತ್ರಪ್ರದೋ<br />ವ್ಯಂಗಸ್ವಂಗ ಸಮೃದ್ಧಿದೋ ಗ್ರಹಮಹಾಪಾಪಾಪಹಸ್ತಂಶ್ರಯೇ || ೮ ||<br /><br />यत्पादॊदकसञ्चयः सुरनदी मुख्यापगासाधिता<br />सङ्ख्यानुत्तम पुण्यसङ्घ विलसत्प्रख्यात पुण्यावहः ।<br />दुस्तापत्रय नाशनॊभुवि महावन्द्या सुपुत्रप्रदॊ<br />व्यङ्गस्वङ्ग समृद्धिदॊ ग्रहमहापापापहस्तंश्रयॆ ॥ ८ ॥</span> </div><br />yatpAdOdakasaMchayaH suranadI muKyApagAsAdhitA&<br />saMKyAnuttama puNyasaMGa vilasatpraKyAta puNyAvahaH |<br />dustApatraya nASanOBuvi mahAvaMdyA suputrapradO<br />vyaMgasvaMga samRuddhidO grahamahApApApahastaMSrayE || 8 ||<br /><br />Whose paadOdaka is most popular for yielding innumerable and incomparable benefits that exceeds even the collected benefits obtained by taking bath in all of the prominent holy rivers like Ganga and others. It is capable of destroying the three fold distress.<br /><br />It is capable of bestowing worthy son to greatly barren women in this world. It is capable of giving healthy and beautiful arms and limbs to the disabled and destroying the the ill effects of planets and great sins like brahmahatya doshha. I take refuge and seek to serve such a gurusArvabhouma Sri Raghavendra.<br /><br /><h3 class="smller">Verse 9</h3> <div class="para"> <span style="color: rgb(132, 0, 0);">ಯತ್ಪಾದಕಂಜರಜಸಾ ಪರಿಭೂಷಿತಾಂಗಾ<br />ಯತ್ಪಾದಪದ್ಮ ಮಧುಪಾಯಿತ ಮಾನಸಾ ಯೇ |<br />ಯತ್ಪಾದಪದ್ಮ ಪರಿಕೀರ್ತನ ಜೀರ್ಣವಾಚಃ<br />ತದ್ದರ್ಶನಂ ದುರಿತಕಾನನ ದಾವಭೂತಂ || ೯ ||<br /><br />यत्पादकञ्जरजसा परिभूषिताङ्गा<br />यत्पादपद्म मधुपायित मानसा यॆ ।<br />यत्पादपद्म परिकीर्तन जीर्णवाचस्<br />तद्दर्शनं दुरितकानन दावभूतम् ॥ ९ ॥</span> </div><br />yatpAdakaMjarajasA pariBUShitAMgA<br />yatpAdapadma madhupAyita mAnasA yE |<br />yatpAdapadma parikIrtana jIrNavAchaH<br />taddarSanaM duritakAnana dAvaBUtaM || 9 ||<br /><br />Any devotee who decorates his body with the dust off of the lotus feet of Sri Gururaaja, any devotee who like a honey bee always keeps one's mind/thoughts focused on the lotus like feet of<br />Sri Gururaaja, any devotee who has ripened his abilities of speech by singing glories of the lotus feet of Sri Gururaaja, catching a mere sight of such a devotee is enough to burn away the forest of sins.<br /><br /><h3 class="smller">Verses 10 & 11</h3> <div class="para"> <span style="color: rgb(132, 0, 0);">ಸರ್ವತಂತ್ರ ಸ್ವತಂತ್ರೋಸೌ ಶ್ರೀಮಧ್ವಮತವರ್ಧನಃ |<br />ವಿಜಯೀಂದ್ರ ಕರಾಬ್ಜೋತ್ಥ ಸುಧೀಂದ್ರ ವರಪುತ್ರಕಃ || ೧೦ ||<br /><br />ಶ್ರೀ ರಾಘವೇಂದ್ರೋ ಯತಿರಾಟ್ ಗುರುರ್ಮೇ ಸ್ಯಾದ್ಭಯಾಪಃ |<br />ಜ್ಞಾನಭಕ್ತಿ ಸುಪುತ್ರಾಯುರ್ಯಶಃಶ್ರೀ ಪುಣ್ಯವರ್ಧನಃ || ೧೧ ||<br /><br />सर्वतन्त्र स्वतन्त्रॊसौ श्रीमध्वमतवर्धनः ।<br />विजयीन्द्र कराब्जॊत्थ सुधीन्द्र वरपुत्रकः ॥ १० ॥<br /><br />श्री राघवॆन्द्रॊ यतिराट् गुरुर्मॆ स्याद्भयापः ।<br />ज्ञानभक्ति सुपुत्रायुर्यशःश्री पुण्यवर्धनः ॥ ११ ॥</span> </div><br />sarvataMtra svataMtrOsou SrImadhvamatavardhanaH |<br />vijayIMdra karAbjOttha sudhIMdra varaputrakaH || 10 ||<br /><br />SrI rAGavEMdrO yatirAT gururmE syAdBayApaH |<br />j~jAnaBakti suputrAyuryaSaHSrI puNyavardhanaH || 11 ||<br /><br />Who is independently an expert in all types of sidhanthas, Who has increased the glory of Sri MadhvA's philosophical doctrine, Who has born out of the lotus hands of Sri Vijayiindra tiirtha and Who has been obtained by Sri Sudhiindra tiirtha as a blessed son. Increasing our knowledge, devotion, virtuous progeny, longevity, fame and merits may the king of enlightened seers, Sri Raghavendra gurusArvabhouma removes my[our] fears.<br /><br /><h3 class="smller">Verse 12</h3> <div class="para"> <span style="color: rgb(132, 0, 0);">ಪ್ರತಿವಾದಿ ಜಯಸ್ವಾಂತ ಭೇದಚಿಹ್ನಾದರೋ ಗುರುಃ |<br />ಸರ್ವವಿದ್ಯಾ ಪ್ರವೀಣಾನ್ಯೋ ರಾಘವೇಂದ್ರಾನ್ನವಿದ್ಯತೇ || ೧೨ ||<br /><br />प्रतिवादि जयस्वान्त भॆदचिह्नादरॊ गुरुः ।<br />सर्वविद्या प्रवीणान्यॊ राघवॆन्द्रान्नविद्यतॆ ॥ १२ ॥</span> </div><br />prativAdi jayasvAMta BEdachihnAdarO guruH |<br />sarvavidyA pravINAnyO rAGavEMdrAnnavidyatE || 12 ||<br /><br />Who has the distinction of winning over all the opponents and causing their pride to be humbled. Sri Guru Raghavendra is next to none when it comes to expertise of all sciences.<br /><br /><h3 class="smller">Verse 13</h3> <div class="para"> <span style="color:#840000;">ಅಪರೋಕ್ಷೀಕೃತ ಶ್ರೀಶಃ ಸಮುಪೇಕ್ಷಿತಭಾವಜಃ |<br />ಅಪೇಕ್ಷಿತ ಪ್ರದಾತಾನ್ಯೋ ರಾಘವೇಂದ್ರಾನ್ನ ವಿದ್ಯತೇ || ೧೩ ||<br /><br />अपरॊक्षीकृत श्रीशः समुपॆक्षितभावजः ।<br />अपॆक्षित प्रदातान्यॊ राघवॆन्द्रान्न विद्यतॆ ॥ १३ ॥</span> </div><br />aparOkShIkRuta SrISaH samupEkShitaBAvajaH |<br />apEkShita pradAtAnyO rAGavEMdrAnna vidyatE || 13 ||<br /><br />Who has had the direct vision of the Lord of Sri Mahalakshmi ie. Lord Sri Hari. Who has caused disappointment to Manmatha. There can be no Guru better than Sri Gururaaja when it comes<br />to bestowing the desired fruits.<br /><br /><h3 class="smller">Verse 14</h3> <div class="para"> <span style="color:#840000;">ದಯಾದಾಕ್ಷಿಣ್ಯ ವೈರಾಗ್ಯ ವಾಕ್ಪಾಟವ ಮುಖಾಂಕಿತಃ |<br />ಶಾಪಾನುಗ್ರಹಶಕ್ತೋsನ್ಯೋ ರಾಘವೇಂದ್ರಾನ್ನ ವಿದ್ಯತೇ || ೧೪ ||<br /><br />दयादाक्षिण्य वैराग्य वाक्पाटव मुखाङ्कितः ।<br />शापानुग्रहशक्तॊऽन्यॊ राघवॆन्द्रान्न विद्यतॆ ॥ १४ ॥</span> </div><br />dayAdAkShiNya vairAgya vAkpATava muKAMkitaH |<br />SApAnugrahaSaktO&nyO rAGavEMdrAnna vidyatE || 14 ||<br /><br />Who is compassionate to all, who remains steady in words, thoughts and deeds, who is endowed with noble qualities such as practice of non-attachment, eloquence of high order, etc. There cannot be a better Guru than Sri Gururaaja who has the full powers to curse and bless.<br /><br /><h3 class="smller">Verse 15</h3> <div class="para"> <span style="color:#840000;">ಅಜ್ಞಾನ ವಿಸ್ಮೃತಿ ಭ್ರಾಂತಿ ಸಂಶಯಾಪಸ್ಮೃತಿಕ್ಷಯಾಃ |<br />ತಂದ್ರಾಕಂಪವಚಃ ಕೌಂಠ್ಯಮುಖಾಯೇ ಚೇಂದ್ರಿಯೋದ್ಭವಾಃ |<br />ದೋಷಾಶ್ತೇ ನಾಶಮಾಯಾಂತಿ ರಾಘವೇಂದ್ರ ಪ್ರಸಾದತಃ || ೧೫ ||<br /><br />अज्ञान विस्मृति भ्रान्ति संशयापस्मृतिक्षयाः ।<br />तन्द्राकम्पवचः कौण्ठ्यमुखायॆ चॆन्द्रियॊद्भवाः ।<br />दॊषाश्तॆ नाशमायान्ति राघवॆन्द्र प्रसादतः ॥ १५ ॥</span> </div><br />aj~jAna vismRuti BrAMti saMSayApasmRutikShayAH |<br />taMdrAkaMpavachaH kouMThyamuKAyE chEMdriyOdBavAH |<br />dOShAStE nASamAyAMti rAGavEMdra prasAdataH || 15 ||<br /><br />May ignorance, forgetfullness, delusions, doubts, epilepsy, dreadful deseases like tuberculosis, lack of strength in arms and limbs, trembling and stammering of speech and the like deseases caused by defects in the sense organs be completely annihilated by the grace of Sri Guru Raghavendra..<br /><br /><h3 class="smller">Verse 16</h3> <div class="para"> <span style="color:#840000;">ಓಂ ಶ್ರೀ ರಾಘವೇಂದ್ರಾಯ ನಮಃ ಇತ್ಯಷ್ಟಾಕ್ಷರ ಮಂತ್ರತಃ |<br />ಜಪಿತಾದ್ಭಾವಿತಾನಿತ್ಯಂ ಇಷ್ಟಾರ್ಥಾಸ್ಸ್ಯುರ್ನಸಂಶಯಃ || ೧೬ ||<br /><br />ॐ श्री राघवॆन्द्राय नमः इत्यष्टाक्षर मन्त्रतः ।<br />जपिताद्भावितानित्यं इष्टार्थास्स्युर्नसंशयः ॥ १६ ॥</span> </div><br />OM SrI rAGavEMdrAya namaH ityaShTAkShara maMtrataH |<br />japitAdBAvitAnityaM iShTArthAssyurnasaMSaH || 16 ||<br /><br />Whosoever recites and medidates on the sacred eight syllable mantra, "Om Shri RaghavendrAya namaH Om" always, for them, all their desires will be fullfilled. All their suspicions will go away. There no doubt whatsoever in this regard.<br /><br /><h3 class="smller">Verses 17 & 18</h3> <div class="para"> <span style="color:#840000;">ಹಂತು ನಃ ಕಾಯಜಾನ್ ದೋಷಾನ್ ಆತ್ಮಾತ್ಮೀಯ ಸಮುದ್ಭವಾನ್ |<br />ಸರ್ವಾನಪಿ ಪುಮರ್ಥಾಂಶ್ಚ ದದಾತು ಗುರುರಾತ್ಮವಿತ್ || ೧೭ ||<br /><br />ಇತಿ ಕಾಲತ್ರಯೇನಿತ್ಯಂ ಪ್ರಾರ್ಥನಾಂ ಯಃ ಕರೋತಿ ಸಃ |<br />ಇಹಾಮುತ್ರಾಪ್ತ ಸರ್ವೇಷ್ಟೋ ಮೋದತೇ ನಾತ್ರ ಸಂಶಯಃ || ೧೮ ||<br /><br />हंतु नः कायजान् दॊषान् आत्मात्मीय समुद्भवान् ।<br />सर्वानपि पुमर्थांश्च ददातु गुरुरात्मवित् ॥ १७ ॥<br /><br />इति कालत्रयॆनित्यं प्रार्थनां यः करॊति सः ।<br />इहामुत्राप्त सर्वॆष्टॊ मॊदतॆ नात्र संशयः ॥ १८ ॥</span> </div><br />haMtu naH kAyajAn dOShAn AtmAtmIya samudBavAn |<br />sarvAnapi pumarthAMScha dadAtu gururAtmavit || 17 ||<br /><br />iti kAlatrayEnityaM prArthanAMyaH karOtisaH |<br />ihAmutrApta sarvEShTO mOdatE nAtra saMSayaH || 18 ||<br /><br />Atmavidguru, ie. the Guru who has realized the Supreme Lord Sri Hari in his inner self (a great Aparoskha GYani) Sri Gururaaja, may destroy the bad habits acquired by us through our own selves and through interactions with our near and dear ones and bestow upon us all the four ends of life (Caturvidha purushartha).<br /><br />In this manner, ie. in the aforementioned way, whosoever prays three times a day they will, in this world as well as in the other world, get all their desires fullfilled and attain happiness. There is no doubt whatsoever in this regard.<br /><br /><h3 class="smller">Verse 19<br /></h3> <div class="para"> <span style="color:#840000;">ಅಗಮ್ಯ ಮಹಿಮಾಲೋಕೇ ರಾಘವೇಂದ್ರೋ ಮಹಾಯಶಾಃ |<br />ಶ್ರೀ ಮಧ್ವಮತ ದುಗ್ಧಾಬ್ಧಿ ಚಂದ್ರೋವತು ಸದಾsನಘಃ || ೧೯ ||<br /><br />अगम्य महिमालॊकॆ राघवॆन्द्रॊ महायशाः ।<br />श्री मध्वमत दुग्धाब्धि चन्द्रॊवतु सदाऽनघः ॥ १९ ॥<br /></span></div><br />agamya mahimAlOkE rAGavEMdrO mahAyaSAH |<br />SrI madhvamata dugdhAbdhi chaMdrOvatu sadA&naGaH || 19 ||<br /><br />Sri Gururaaja in this world has such an immense glory that is unfathomable by anyone and he is a highly esteemed personality. He is like the moon to the milky ocean of Sri Madhva sidhanta who has come to further increase its lusture. He is always immune to the miseries associated with oldage, death and birth. May such a great Guru always protect us.<br /><br /><h3 class="smller">Verse 20</h3> <div class="para"> <span style="color:#840000;">ಸರ್ವಯಾತ್ರಾ ಫಲಾವಾಪ್ತ್ಯೈ ಯಥಾಶಕ್ತಿ ಪ್ರದಕ್ಷಿಣಂ |<br />ಕರೋಮಿ ತವಸಿದ್ಧಸ್ಯ ವೃಂದಾವನಗತಂ ಜಲಂ<br />ಶಿರಸಾ ಧಾರಯಾಮ್ಯದ್ಯ ಸರ್ವತೀರ್ಥ ಫಲಾಪ್ತಯೇ || ೨೦ ||<br /></span><br /></div><span style="color:#840000;">सर्वयात्रा फलावाप्त्यै यथाशक्ति प्रदक्षिणम् ।<br />करॊमि तवसिद्धस्य वृन्दावनगतं जलम्<br />शिरसा धारयाम्यद्य सर्वतीर्थ फलाप्तयॆ ॥ २० ॥<br /><br /></span>sarvayAtrA phalAvAptyai yathASakti pradakShiNaM |<br />karOmi tavasiddhasya vRuMdAvanagataM jalaM<br />SirasA dhArayAmyadya sarvatIrtha phalAptayE || 20 ||<br /><br />[O Jagadguru shrIraghavendra swamigale], to obtain the full fruits of going to all holy pilgrim places, I am circumbulating your Brindavana according to the best of my abilities. Likewise, to obtain the merits of taking bath in all of the holy rivers and ponds, I am now sprinkling Thy 'pAdodaka' on my head with devotion.<br /><br /><h3 class="smller">Verse 21</h3> <div class="para"> <span style="color:#840000;">ಸರ್ವಾರ್ಭೀಷ್ಟಾರ್ಥ ಸಿದ್ಧ್ಯರ್ಥಂ ನಮಸ್ಕಾರಂ ಕರೋಮ್ಯಹಂ |<br />ತವಸಂಕೀರ್ತನಂ ವೇದಶಾಸ್ತ್ರಾರ್ಥ ಜ್ಞಾನ ಸಿದ್ಧಯೇ || ೨೧ ||<br /><br />सर्वार्भीष्टार्थ सिद्ध्यर्थं नमस्कारं करॊम्यहम् ।<br />तवसन्कीर्तनं वॆदशास्त्रार्थ ज्ञान सिद्धयॆ ॥ २१ ॥<br /><br /></span> </div>sarvArBIShTArtha siddhyarthaM namaskAraM karOmyahaM |<br />tavasaMkIrtanaM vEdaSAstrArtha j~jAna siddhayE || 21 ||<br /><br />I am falling prostrate before you, may all my desires get fulfilled. I am signing glories of Thy name, may I be blessed with the correct knowledge and quintessential understanding of all Vedas and ShAstrAs.<br /><br /><br /><h3 class="smller">Verse 22</h3> <span style="color:#840000;">ಸಂಸಾರೇsಕ್ಷಯಸಾಗರೇ ಪ್ರಕೃತಿತೋsಗಾಧೇ ಸದಾದುಸ್ತರೇ<br />ಸರ್ವಾವದ್ಯ ಜಲಗ್ರಹೈರನುಪಮೈಃ ಕಾಮಾದಿಭಂಗಾಕುಲೇ |<br />ನಾನಾವಿಭ್ರಮದುರ್ಭ್ರಮೇsಮಿತಭಯಸ್ತೋಮಾದಿಘೇನೋತ್ಕ<wbr>ಟೇ |<br />ದುಃಖೋತ್ಕೃಷ್ಟ ವಿಷೇಸಮುದ್ಧರ ಗುರೋಮಾಮಗ್ನರೂಪಂ ಸದಾ || ೨೨ ||<br /><br />संसारॆऽक्षयसागरॆ प्रकृतितॊऽगाधॆ सदादुस्तरॆ<br />सर्वावद्य जलग्रहैरनुपमैः कामादिभङ्गाकुलॆ ।<br />नानाविभ्रमदुर्भ्रमॆऽमितभयस्तॊमादिघॆनॊत्क<wbr>टॆ ।<br />दुःखॊत्कृष्ट विषॆसमुद्धर गुरॊमामग्नरूपं सदा ॥ २२ ॥<br /><br /></span>saMsArE&kShayasAgarE prakRutitO&gAdhE sadAdustarE<br />sarvAvadya jalagrahairanupamaiH kAmAdiBaMgAkulE |<br />nAnAviBramadurBramE&mitaBayastOmAdiGEnOtkaTE |<br />duHKOtkRuShTa viShEsamuddhara gurOmAmagnarUpaM sadA || 22 ||<br /><br /><br />O Sri Gururaaja! the ocean of life is intrinsically very deep, unfathomable and inexorable; always very difficult to negotiate and get across; abode to incomparably deadly aquatic predators and demons; a stage for recurring high tides and tempests of never ending wants and dangerous passions; abounded by vicious currents, eddies and whirlpools of enticingly lustful attractions and dire temptations; full of large amount of bodies foams that appear and disappear causing highly dangerous delusory knowledge and shelter to deceitful characters; generating large quantities of lethal poison of unmitigated sorrows and miseries. I who have sunk to the depths of this inexhaustible sea, sincerely urge you to save me and enable me to get across it safely.<br /><br /><h3 class="smller">Verse 23</h3> <div class="para"> <span style="color:#840000;">ರಾಘವೇಂದ್ರ ಗುರುಸ್ತೋತ್ರಂ ಯಃ ಪಠೇದ್ಭಕ್ತಿಪೂರ್ವಕಂ |<br />ತಸ್ಯ ಕುಷ್ಟಾದಿ ರೋಗಾಣಾಂ ನಿವೃತ್ತಿಸ್ವರಯಾ ಭವೇತ್ || ೨೩ ||<br /><br />राघवॆन्द्र गुरुस्तॊत्रं यः पठॆद्भक्तिपूर्वकं ।<br />तस्य कुष्ठादि रॊगाणां निवृत्तिस्वरया भवॆत् ॥ २३ ॥</span> </div><br />rAGavEMdra gurustOtraM yaH paThEdBaktipUrvakaM |<br />tasya kuShTAdi rOgANAM nivRuttisvarayA BavEt || 23 ||<br /><br />The one who devotedly recites this sacred stotra of shrI rAghavendraguru sArvabhouma, for them, even dangerous deseases such as leprosy and other intense ailments will be instantly cured.<br /><br /><h3 class="smller">Verse 24</h3> <div class="para"> <span style="color:#840000;"><br />ಅಂಧೋಪಿ ದಿವ್ಯ ದೃಷ್ಟಿಸ್ಸ್ಯಾದೇಡಮೂಕೋಪಿ ವಾಕ್ಪತಿಃ |<br />ಪೂರ್ಣಾಯುಃ ಪೂರ್ಣಸಂಪತ್ತಿಃ ಸ್ತೋತ್ರಸ್ಯಾಸ್ಯ ಜಪಾದ್ಭವೇತ್ || ೨೪ ||<br /><br />अन्धॊपि दिव्य दृष्टिस्यादॆडमूकॊपि वाक्पतिः ।<br />पूर्णायुः पूर्णसम्पत्तिः स्तॊत्रस्यास्य जपाद्भवॆत् ॥ २४ ॥</span> </div><br />aMdhOpi divya dRuShTissyAdEDamUkOpi vAkpatiH |<br />pUrNAyuH pUrNasaMpattiH stOtrasyAsya japAdBavEt || 24 ||<br /><br />Those who meditate on this sacred stotra of Sri Gururaaja always, for such persons, if they are blind, they will get excellent eyesight. If they are mute, they will become proficient in speech like BR^haspathi. If they are deaf, they will get ability to hear. Likewise, the recitation of the stotra with devotion will yield complete life and complete wealth.<br /><br /><h3 class="smller">Verse 25</h3> <div class="para"> <span style="color:#840000;"><br />ಯಃಪಿಬೇಜ್ಜಲಮೇತೇನ ಸ್ತೋತ್ರೇಣೈವಾಭಿಮಂತ್ರಿತಂ |<br />ತಸ್ಯ ಕುಕ್ಷಿಗತಾ ದೋಷಾಃ ಸರ್ವೇನಶ್ಯಂತಿ ತತ್ ಕ್ಷಣಾತ್ || ೨೫ ||<br /><br />यःपिबॆज्जलमॆतॆन स्तॊत्रॆणैवाभिमन्त्रितं ।<br />तस्य कुक्षिगता दॊषाः सर्वॆनश्यन्ति तत् क्षणात् ॥ २५ ॥</span> </div><br />yaHpibEjjalamEtEna stOtrENaivABimaMtritaM |<br />tasya kukShigatA dOShAH sarvEnaSyaMti tat kShaNAt || 25 ||<br /><br />Those who partake the sacred water made potent by the spiritual strength of Sri Guru Raghavendra Stotra, their stoamch pains will instantly get cured.<br /><br /><h3 class="smller">Verse 26</h3> <div class="para"> <span style="color:#840000;"><br />ಯದವೃಂದಾವನ ಮಾಸಾದ್ಯ ಪಂಗುಃ ಖಂಜೋಪಿ ವಾ ಜನಃ |<br />ಸ್ತೋತ್ರೇಣಾನೇನ ಯಃ ಕುರ್ಯಾತ್ ಪ್ರದಕ್ಷಿಣ ನಮಸ್ಕೃತೀ<br />ಸ ಜಂಘಾಲೋಭವೇದೇವ ಗುರುರಾಜ ಪ್ರಸಾದತಃ || ೨೬<br /><br />यदवृन्दावन मासाद्य पङ्गुः खञ्जॊपि वा जनः ।<br />स्तॊत्रॆणानॆन यः कुर्यात् प्रदक्षिण नमस्कृती<br />सं जङ्घालॊभवॆदॆव गुरुराज प्रसादतः ॥ २६ ॥</span> </div><br />yadavRuMdAvana mAsAdya paMguH KaMjOpi vA janaH |<br />stOtrENAnEna yaH kuRyAt pradakShiNa namaskRutI<br />saM jaMGAlOBavEdEva gururAja prasAdataH || 26 ||<br /><br />Those who do not have legs as well as those possesing legs yet not having the ability to walk may approach the sacred Brindavana of Sri GururAja. As they circubulate the Brindavana offering<br />salutations and devotedly reciting this stotra, they will by the grace of Sri GururAja gain the ability to walk.<br /><br /><h3 class="smller">Verse 27</h3> <div class="para"> <span style="color:#840000;"><br />ಸೋಮಸೂರ್ಯೋಪರಾಗೇ ಚ ಪುಷ್ಯಾರ್ಕಾದಿ ಸಮಾಗಮೇ |<br />ಯೋನುತ್ತಮಮಿದಂ ಸ್ತೋತ್ರಂ ಅಷ್ಟೋತ್ತರ ಶತಂಜಪೇತ್<br />ಭೂತಪ್ರೇತ ಪಿಶಾಚಾದಿ ಪೀಡಾ ತಸ್ಯ ನ ಜಾಯತೇ || ೨೭ ||<br /><br />सॊमसूर्यॊपरागॆ च पुष्यार्कादि समागमॆ ।<br />यॊनुत्तममिदं स्तॊत्रम् अष्टॊत्तर शतंजपॆत्<br />भूतप्रॆत पिशाचादि पीडा तस्य न जायतॆ ॥ २७ ॥</span> </div><br />sOmasUryOparAgE cha puShyArkAdi samAgamE |<br />yOnuttamamidaM stOtraM aShTOttara SataMjapEt<br />BUtaprEta piSAchAdi pIDA tasya na jAyatE || 27 ||<br /><br />Those who recite this most sacred stotra one hundred and eight times on auspicious days such as on lunar and solar eclipse, pushya nakshatra or eight lunar mansion, sundays, pushhya nakshatra in combination with sundays, janma nakshatra, vyatIpAta yoga, vaidhR^iti yoga, ardhodaya and mahodaya yoga, gajachaya yoga days etc., they will be liberated from the torments of demons, ghosts and devils. At the same time, they will also be liberated of their sins.<br /><br /><h3 class="smller">Verse 28</h3> <div class="para"> <span style="color:#840000;"><br />ಏತತ್ ಸ್ತೋತ್ರಂ ಸಮುಚ್ಚಾರ್ಯ ಗುರೋರ್ಬೃಂದಾವನಾಂತಿಕೇ |<br />ದೀಪಸಂಯೋಜನಾತ್ ಜ್ಞಾನಂ ಪುತ್ರಲಾಭೋಭವೇದ್ಧ್ರುವಂ || ೨೮ ||<br /><br />एतत् स्तॊत्रं समुच्चार्य गुरॊर्बृन्दावनान्तिकॆ ।<br />दीपसंयॊजनात् ज्ञानं पुत्रलाभॊभवॆद्ध्रुवम् ॥ २८ ॥</span> </div><br />Etat stOtraM samucchArya gurOrbRuMdAvanAMtikE |<br />dIpasaMyOjanAt j~jAnaM putralABOBavEddhruvaM || 28 ||<br /><br />Whosoever clearly, devotedly and peacefully recites this stotra in front of Sri Rayara Brindavana and alights lamps near Sri Rayara Brindavana according to the best of their abilities, they will<br />certainly obtain the divine knowledge of Sri Hari and an able son who will support them in their spiritual endeavors.<br /><br /><h3 class="smller">Verse 29</h3> <div class="para"> <span style="color:#840000;"><br />ಪರವಾದಿಜಯೋದಿವ್ಯ ಜ್ಞಾನಭಕ್ತ್ಯಾದಿವರ್ಧನಂ |<br />ಸರ್ವಾಭೀಷ್ಟಪ್ರವೃದ್ಧಿಸ್ಸ್ಯಾನ್ನಾತ್ರಕಾರ್ಯಾ ವಿಚಾರಣಾ || ೨೯ ||<br /><br />परवादिजयॊदिव्य ज्ञानभक्त्यादिवर्धनम् ।<br />सर्वाभीष्टप्रवृद्धिस्स्यान्नात्रकार्या विचारणा ॥ २९ ॥</span> </div><br />paravAdijayOdivya j~jAnaBaktyAdivardhanaM |<br />sarvABIShTapravRuddhissyAnnAtrakAryA vichAraNA || 29 ||<br /><br />[By the efficacy of devotedly reciting this sacred stotra], Victory over the opponents is assured, Knowledge that aids in having the direct realization of God (aparoksha), ie the knowledge of Vedas and shAstras (paroksha GYAna), likewise the ecstatic and joyous outpouring of devotion towards Sri Hari increases spontaneously, and all the desires and needs will get fulfilled, there is no doubts whatsoever in this regard.<br /><br /><h3 class="smller">Verse 30</h3> <div class="para"> <span style="color:#840000;"><br />ರಾಜಚೋರ ಮಹಾವ್ಯಾಘ್ರ ಸರ್ಪನಕ್ರಾದಿಪೀಡನಂ |<br />ನ ಜಾಯತೇsಸ್ಯ ಸ್ತೋತ್ರಸ್ಯ ಪ್ರಭಾವಾನ್ನಾತ್ರ ಸಂಶಯಃ || ೩೦ ||<br /><br />राजचॊर महाव्याघ्र सर्पनक्रादिपीडनम् ।<br />न जायतॆऽस्य स्तॊत्रस्य प्रभावान्नात्र संशयः ॥ ३० ॥</span> </div><br />rAjachOra mahAvyAGra sarpanakrAdipIDanaM |<br />na jAyatE&sya stOtrasya praBAvAnnAtra saMSayaH || 30 ||<br /><br />By the efficacy of sincerely reciting this sacred stotra, the torments or troubles due to kings ie. governments, thiefs, wild beasts such as lions, tigers, crocodiles and snakes do not occur for the devotees. There is no doubt whatsoever in this regard.<br /><br /><h3 class="smller">Verses 31 & 32</h3> <div class="para"> <span style="color:#840000;"><br />ಯೋ ಭಕ್ತ್ಯಾ ಗುರುರಾಘವೇಂದ್ರ ಚರಣದ್ವಂದ್ವಂ ಸ್ಮರನ್ಯಃ ಪಠೇತ್ |<br />ಸ್ತೋತ್ರಂ ದಿವ್ಯಮಿದಂ ಸದಾ ನ ಹಿ ಭವೇತ್ ತಸ್ಯಾsಸುಖಂ ಕಿಂಚನ || ೩೧ ||<br /><br />ಕಿಂತ್ವಿಷ್ಟಾರ್ಥಸಮೃದ್ಧಿರೇವ ಕಮಲಾನಾಥ ಪ್ರಸಾದೋದಯಾತ್ |<br />ಕೀರ್ತಿರ್ದಿಗ್ವಿದಿತಾ ವಿಭೂತಿರತುಲಾ ಸಾಕ್ಷೀಹಯಾಸ್ಯೋsತ್ರಹಿ || ೩೨ ||<br /><br /><br />यॊ भक्त्या गुरुराघवॆन्द्र चरणद्वंद्वं स्मरन्यः पठॆत् ।<br />स्तॊत्रं दिव्यमिदं सदा न हि भवॆत् तस्याऽसुखं किञ्चन ॥ ३१ ॥<br /><br />किंत्विष्टार्थसमृद्धिरॆव कमलानाथ प्रसादॊदयात् ।<br />कीर्तिर्दिग्विदिता विभूतिरतुला साक्षीहयास्यॊऽत्रहि ॥ ३२ ॥</span> </div><br />yO BaktyA gururAGavEMdra charaNadvaMdvaM smaranyaH paThEt |<br />stOtraM divyamidaM sadA na hi BavEt tasyA&suKaM kiMchana || 31 ||<br /><br />kiMtviShTArthasamRuddhirEva kamalAnAtha prasAdOdayAt |<br />kIrtirdigviditA viBUtiratulA sAkShIhayAsyO&trahi || 32 ||<br /><br />Whosoever recites this divine stotra with devotion fully keeping their thoughts focussed on the lotus feet of Jagatguru Sri Raghavendra GurusArvabhouma, they will never be touched by even slightest amount of sorrows or miseries in life!<br /><br />More importantly, through the grace of Lord Sri Hari, who is lakshmikantha (husband of goddess Sri Lakshmi), all the desires and needs will get fulfilled. Further, one will attain unsullied fame and obtain immense amount of wealth in this world. The fact that everything described in this sacred hymn is true has been witnessed and vouchsafed by none other than Lord Sri Hari Himself in His form of Sri Hayavadana.<br /><br /><br /><span style="color: rgb(153, 0, 0); font-weight: bold;">|| ಇತಿ ಶ್ರೀ ಅಪ್ಪಣಾಚಾರ್ಯಕೃತ ಶ್ರೀ ರಾಘವೇಂದ್ರ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಂ ||</span><br /><span style="color: rgb(153, 0, 0); font-weight: bold;">|| iti SrI appaNAchAryakRuta SrI rAGavEMdra stOtraM saMpUrNaM ||<br /><br /><br /></span><span style="font-size:130%;"><span style="font-weight: bold;"><br /><br /></span></span>ಇತಿ ಶ್ರೀ ರಾಘವೇಂದ್ರಾರ್ಯ ಗುರುರಾಜ ಪ್ರಸಾದತಃ |<br />ಕೃತಂ ಸ್ತೋತ್ರಮಿದಂ ಪುಣ್ಯಂ ಶ್ರೀಮದ್ಭಿರ್ಯಪ್ಪಣಾಭಿದೈಃ ||<br /><br />iti SrI rAGavEMdrArya gururAja prasAdataH |<br />kRutaM stOtramidaM puNyaM SrImadBiryappaNABidaiH || \<br /><br />Thus, by the grace of rAghavEMdra, the noble king of gurus, this auspicious stotra was composed by noble appaNAchArya.<br /><br /><br />ಪೂಜ್ಯಾಯ ರಾಘವೇಂದ್ರಾಯ ಸತ್ಯಧರ್ಮ ರತಾಯ ಚ |<br />ಭಜತಾಂ ಕಲ್ಪವೃಕ್ಷಾಯ ನಮತಾಂ ಕಾಮಧೇನವೇ ||<br /><br />pUjyAya rAGavEMdrAya satyadharma ratAya cha |<br />BajatAM kalpavRukShAya namatAM kAmadhEnavE ||<br /><br />To the adorable rAghaveMdra, who treads the path of truth and righteousness; who is kalpavRukSha, the divine tree of bounty for his devotees; who is kAmadhEnu, the divine cow of bounty for those who salute him.<br /><br /><br /><b>durvAdi dhvAMta ravayE vaiShNavEMdeevarEMdavE |<br />shrI rAghavEMdra guravE namO&tyaMta dayAlavE ||</b><br /><br />... who is the Sun (to ward off) the darkness (called) false preceptors; who is the Moon (for the) lotus flowers (called) vaiShNavas; who is of utmost compassion; to him, to Shri Raghavendra Guru, we bow.<br /><br /><br /><b>shrI sudhIMdrAbdhisaMbhUtAn rAghavEMdra kalAnidhIn|<br />sEvE suj~jAnasoukhyartham saMtApatraya shAMtayE ||</b><br /><br />rAghaveMdra, the treasure house of Arts who emerged from the ocean of sudhIMdra tIrtha, I serve him for the pleasure of right knowledge and to mute the three sorts of troubles.<br /><br /><br /><b>aghaM drAvayatE yasmAt vEMkAro vAMChitapradaH |<br />rAghavEMdra yatistasmAt lokE khyAtO bhaviShyati ||</b><br /><br />Sin runs away; and the “vEM” syllable bestows desires by His grace. And hence He becomes famous in the world by the name rAghavEMdra.<br /><br /><br /><b>vyAsEna vyupta bIjaH shrutibhuvi bhagavatpAda labdhAMkurashrIH<br />pratnairIshatprabhinnO&jani jayamuninA samyagudbhinnashAkhaH |<br />mounIsha vyAsarAjAduditakisalayaH puShpitOyam jayIMdrAdadya<br />shrI rAghavEMdrAdvilasati phalito madhva siddhAMta shAkhI ||</b><br /><br />By Veda Vyasa a seed was sown on the soil of Vedas; it was sprouted by Bhagavatpada Madhvacharya; by the earlier pontiffs it grew above the ground; by Jaya Teertha it branched widely; by the great sage Vyasa Teertha the buds were born; Vijayeendra Teertha flowered them; and now, by Shri Raghavendra Teertha the tree of Madhva Siddhanta is bearing fruits.<br /><br /><br /><span style="font-weight: bold; color: rgb(255, 0, 0);">bhArateeramaNa mukhyaprANAMtargata shree gOpAlakRuShNa preeyatAM</span><br /><span style="font-weight: bold; color: rgb(255, 0, 0);">shree kRuShNArpaNamastu</span>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com0tag:blogger.com,1999:blog-4277510396610639127.post-64665019788393716052009-08-02T12:42:00.002+05:302009-08-02T12:48:35.393+05:30saayamkaala swasthi<h3 class="smller" style="font-weight: normal;"><span style="font-weight: bold;font-size:180%;" >saayamkaala swasthi</span><br /></h3><h3 class="smller" style="font-weight: normal;"><span style="font-size:85%;"><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=7164597808826683428">☺bhargav☺</a></span></h3> <div class="para"> In most madhva homes, pooja is performed. in the morning we do shodashopachaara pooja and in the evening panchopachara pooja. after the panchopachaara pooja mahaswasthi is recited. the shabda 'swasthi' means auspicious or holy. swasthi is the recitition of rig veda, yajur veda, sama veda, atharvana veda, sachshastra (any of aacharya's works), bhaarata, bhaagavata, raamayanaa, stotra (any stotra), sangeetha, mangalaashtaka, jyothisha (reading of panchanga for that day), ashirvaada shloka (last verse of manyu suktha and sri suktha) and lastly, laali.<br /><br />hope this will be imformative.<br />bhargav<br /><br /><br /><h3 class="smller">swasthi.............</h3> <div class="para"> all of the above must be recited in the given order only and the following should be recited before reciting each of the above<br /><br />devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />rig veda priya rig veda sevaam avdaaraya<br /><br />(manyu suktha, ambrini suktha, purusha suktha or any other verse fro rig veda)<br /><br />purusha suktha<br />sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt |<br />sabhūmiṃ viśvato vṛtvātyatiṣṭhad daśāṅghulam ||<br />puruṣa evedaṃ sarvaṃ yad bhūtaṃ yacca bhavyam |<br />utāmṛtatvasyeśāno yadannenātirohati ||<br />etāvānasya mahimāto jyāyāṃśca pūruṣaḥ |<br />pādo.asyaviśvā bhūtāni tripādasyāmṛtaṃ divi ||<br />tripādūrdhva udait puruṣaḥ pādo.asyehābhavat punaḥ |<br />tato viṣvaṃ vyakrāmat sāśanānaśane abhi ||<br />tasmād virāḷ ajāyata virājo adhi pūruṣaḥ |<br />sa jātoatyaricyata paścād bhūmimatho puraḥ ||<br />yat puruṣeṇa haviṣā devā yajñamatanvata |<br />vasantoasyāsīdājyaṃ ghrīṣma idhmaḥ śarad dhaviḥ ||<br />taṃ yajñaṃ barhiṣi praukṣan puruṣaṃ jātamaghrataḥ |<br />tena devā ayajanta sādhyā ṛṣayaśca ye ||<br />tasmād yajñāt sarvahutaḥ sambhṛtaṃ pṛṣadājyam |<br /><br />paśūntāṃścakre vāyavyānāraṇyān ghrāmyāśca ye ||<br />tasmād yajñāt sarvahuta ṛcaḥ sāmāni jajñire |<br />chandāṃsijajñire tasmād yajustasmādajāyata ||<br />tasmādaśvā ajāyanta ye ke cobhayādataḥ |<br />ghāvo hajajñire tasmāt tasmājjātā ajāvayaḥ ||<br />yat puruṣaṃ vyadadhuḥ katidhā vyakalpayan |<br />mukhaṃ kimasya kau bāhū kā ūrū pādā ucyete ||<br />brāhmaṇo.asya mukhamāsīd bāhū rājanyaḥ kṛtaḥ |<br />ūrūtadasya yad vaiśyaḥ padbhyāṃ śūdro ajāyata ||<br />candramā manaso jātaścakṣoḥ sūryo ajāyata |<br />mukhādindraścāghniśca prāṇād vāyurajāyata ||<br />nābhyā āsīdantarikṣaṃ śīrṣṇo dyauḥ samavartata |<br />padbhyāṃ bhūmirdiśaḥ śrotrāt tathā lokānakalpayan ||<br />saptāsyāsan paridhayastriḥ sapta samidhaḥ kṛtāḥ |<br />devāyad yajñaṃ tanvānā abadhnan puruṣaṃ paśum ||<br />yajñena yajñamayajanta devāstāni dharmāṇi prathamānyāsan |<br />te ha nākaṃ mahimānaḥ sacanta yatra pūrve sādhyāḥsanti devāḥ ||<br /><br /><br /><h3 class="smller">yajur veda</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />yajur veda priya yajur veda sevaam avadaaraya<br /><br />(sri suktha, purusha suktha, taitreya upanishad or any other verse from yajurveda)<br /><br />sri suktha<br />hiranya varnaam harineem suvarna rajathasrajaam<br />chandraam hiranmayeem lakshmeem jathavedo ma'vaha<br /><br />taam ma'vaha jatavedo lakshmeem anapagami'eem<br />yasyam hiranyam vindeyam gamashvam purushanaham<br /><br />ashwapoorvam rathamadyam hastina'da prabodi'nim<br />shriyam' devim upakhvaye sheerma devi jooshatam<br /><br />kaamsosmitam hiranya prakara'am ardram jwalanteem thruptam tharpayanteem<br />padmestitam padmavarnam tamihopakhvaye shriyam<br /><br />chandram prabhasaam yashasa jwalanteem sriyam' loke devajushtamudaram<br />tam padmini'm sharanamaham prabhatye alakshmir me' nashyatam twam vrune<br /><br />aaditya varne tapasodi jaato vanaspatistava vrukshota bilvaha<br />thasa phala'ani tapasanudantu maayantaraayascha baahyaa alakshmi<br /><br /><h3 class="smller">sri suktha cont.</h3> <div class="para"> upaithumaam de'vasakhah keerthischa manina saha<br />pradur bhoothosmi rashtresmin keerthim vrudhim dadatu me<br /><br />kshut pibasam alam jyeshtam alakshmeem naashayamyaham<br />abhu'uti masamrudim cha sarva nirnuda me gruha'ath<br /><br />gandadwaram dura darsham nithya pushtam kareeshine'em<br />eashwareem sarva bhoothanam thami hopakhvaye shriyam<br /><br />manaasakaamamako'othim vaachasatyama sheemahi<br />pashunam roopamannasya mayi sri shreyatam yashaha<br /><br />kardamena praja bhootha mayi sambhava kardama<br />shriyam vasayamekule maataram padma malineem<br /><br />aapah sujantu sigdani chikleetha vasa me gruhe<br />nicha deveem mataram shriyam vasayamekule </div><br /></div><br />aadraam pushkarineem pushtim suvarna'am hemamalineem<br />suryaam hiranmayeem lakshmeen jatavedo ma'avaha<br /><br />aadraam yah karineem yashtim pingala'am padma malineem<br />chandraam hiranmayeem lakshmeem jatavedo ma'avaha<br /><br />thaam ma'avaha jatavedo lakshmeem anapagamine'em<br />yasyam hiranyam prabhutam gavo' dasyo shva'an vindeyam purushanaham<br /><br />yah suchiprayato bhoothva juhuya'adajya manvaaham<br />shriyah pancha dasharchancha srikaama satatam jaapet<br /><br />padmaanane padma ooru padmakshe'e padma sambhaave<br />enmaam bhajasi padmaanam ena sou'ukhyam labhamyaham<br /><br />ashwadayi godayi dhanada'ayi mahadaane<br />dhanam me jushataam devi sarva ka'amartha siddaaye<br /><br />puthra pouthra dhanam dhaanyam hastaksha'adi gaveratham<br />prajaanaam bhavasi maatha aushmantam karothumaam<br /><br />dhanamagnir dhanam vayur dhanam suryo'o dhanam vasuhu<br />dhanamindro bruhaspatir varuno danamashnute<br /><br />vainateya somam'm piba somam'm pibatu vruthaha<br />somam dhanasya somino makhyam dada'atu sominee<br /><br />na krodho nacha maathsaryam na lobho'o na shuba mathihi<br />bhavanti kruta punyaanam bhaktana'am sri so'oktam japeth sadaa<br /><br />chandrabham lakshmeemeeshanaam suryabha'am shriyam eashwaareem<br />chandrasuryagni varnabham mahalakshmeem upasmahe<br /><br />padmaalaye padmini padmahaste padmakshi'i padma dalayathaakshi<br />vishvapriye vishnu manonukoole twt paadapadmam mayi sannidatsva<br /><br />yaa saa padmaasanastha vipula kati thati padma patrayathakshi<br />gambhira varthanabhi sthanabharanamitha shubra vastrothareeya<br />lakshmeer divyai gajendrai mani gana khachitair snaapita hemakumbhai<br />nithyam saa padma hastha mama vasathu gruhe sarvamaangalyayuktaam<br /><br />siddalakshmi moksha lakshmi jayalakshmi saraswati<br />sri lakshmi varalakshmischa prassana bhave sarvada<br /><br />varangushapashamabheeti mudraam karairvahanteem kamalasanasthaam baalarkakoti prathibhaam thrinethram bajehamadhyam jagadeeshwareem tam<br /><br />sarva manga maangalye shive sarvartha saadike<br />sharanye thriambake devi naarayani namosthute<br /><br />sheervakshas samayushamaro'odya maavida choba maanam maheeyate'<br />dhaanyam dhanam pasum bahu puthra laabham shata sam'mvatsaram deergamayuhu<br /><br /><br /><h3 class="smller">saama veda and atharvana veda</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />saamaveda priya saamaveda sevaam avadaaraya<br /><br />agra ayahi veethaye grunano havya daathaye nihoshaahavye barihishi<br /><br />devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />atharvanaveda priya atharvanaveda sevaam avadaaraya<br /><br />shanno devi rabhitaye<br />aapo bhavantu bheeetaye<br />shanno rabhistraavantunaha<br /><br /><br /><h3 class="smller">sachshastra</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />sachshastra priya sachshastra sevaam avadaaraya<br /><br />(any of aacharya's works)<br /><br />dwadasha stotra adyaya 1<br /><br />vandE vandyaM sadAnandaM vAsudEvaM niraJNjanam |<br />indirApatimAdyAdi varadEsha varapradam || 1.1||<br /><br />namAmi nikhilAdhIsha kirITAghR^ishhTapIThavat |<br />hR^ittamaH shamane.arkAbhaM shrIpateH pAdapaN^kajam || 1.2||<br /><br />AMbUnadAMbarAdhAraM nitaMbaM chintyamIshituH |<br />svarNamaJNjIrasaMvItaM ArUDhaM jagadaMbayA || 1.3||<br /><br />udaraM chintyaM Ishasya tanutve.api akhilaMbharaM |<br />valitrayA.nkitaM nityaM ArUDhaM shriyaikayA || 1.4||<br /><br />smaraNIyamuro vishhNoH indirAvAsamuttamam |<br />anantaM antavadiva bhujayorantaraN^gatam || 1.5||<br /><br />shaN^khachakragadApadmadharAshchi.ntyA harerbhujAH |<br />pInavR^ittA jagadraxA kevalodyogino.anisham || 1.6||<br /><br /><br />santataM chintayetkaNThaM bhAsvatkaustubhabhAsakam |<br />vaikuNThasyAkhilA vedA udgIryante anishaM yataH || 1.7||<br /><br />smarEta yAminInAtha sahasrAmitakAntimat |<br />bhavatApApanodIDhyaM shrIpateH mukhapaN^kajam || 1.8||<br /><br />pUrNAnanyasukhodbhAsi MandasmitamadhIshituH |<br />govindasya sadA chintyaM nityAnadapadapradam.h || 1.9||<br /><br />smarAmi bhavasa.ntApa hAnidAmR^itasAgaram |<br />pUrNAna.ndasya rAmasya sAnurAgAvalokanam || 1.10||<br /><br />dhyAyedajasramIshasya padmajAdipratIxitam |<br />bhrUbhaN^gaM pArameshhThhyAdi padadAyi vimuktidam || 1.11||<br /><br />santataM chintaye anantaM antakAle visheshhataH |<br />naivodApuH gR^iNaM tontaM yadguNAnAM ajAdayaH || 12||<br /><br /><br /><h3 class="smller">bhaarata and bhaagavata</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />bhaarata priya bhaarata sevaam avadaaraya<br /><br />(any verse from mahabhaarata)<br /><br />pavithraanaya saadhunaaam<br />vinashaya shatushkrutam<br />dharma samsthapanarthaya<br />sambhavami yuge yuge<br /><br />devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />bhaagavata priya bhaagavata sevaam avadaaraya<br /><br />(any verse from bhaagavata)<br /><br />aham evasam evagre<br />nanyad yat sad-asat param<br />pascad aham yad etac ca<br />yo 'vasisyeta so 'smy aham </div><br /></div><br /></div><br /><h3 class="smller">raamayana</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />raamaayana priya raamaayana sevaam avadaaraya<br /><br />raamaya ramabhadraaya<br />raamachandraaya vedase<br />raghunaathaya naathaya<br />seethaya pathaye namaha<br /><br /><h3 class="smller">stotra</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />stotra priya stotra sevaam avadaaraya<br />(any stotra)<br />proshhThIsha vigraha sunishhThiiva noddhata vishishhTAMbuchAri jaladhe |<br />koshhTha.ntarAhita vicheshhTAgamaugha parameshhThIDitattvamavamAm.h |<br />preshhThArkasUnumanu jeshhThArthamAtmavidatIshhTo yugA.nta samaye |<br />stheshhThAtma shR^iN^gadhR^ita kAshhThAmbuvAhana varAshhTA padaprabha tano ||<br />1||<br />khaNDIbhavadbahuLaDinDIrajR^imbhaNa suchaNDI kR^ito dadhi mahA |<br />kANDAti chitra gati shauNDAdya haimarada bhANDA prameya charita |<br />chaNDAshvakaNThamada shuNDAla durhR^idaya gaNDA bhikhaNDAkara do |<br />shchaNDA mareshahaya tuNDAkR^ite dR^ishama khaNDA malaM pradisha me || 2||<br />kUrmAkR^ite tvavatu narmAtma pR^ishhThadhR^ita bharmAtma ma.ndara gire |<br />dharmAvalaMbana sudharmA sadAMkalita sharmA sudhAvitaraNAt.h |<br />durmAna rAhumukha durmAyi dAnavasumarmA bhibhedana paTo |<br />dharmArka kAnti vara varmA bhavAn.h bhuvana nirmANa dhUta vikR^itiH || 3||<br />dhanva.ntare.aN^garuchi dha.nva.ntareritaru dha.nva.nstarIbhavasudhA |<br />bhAnva.ntarAvasatha manvantarAdhikR^ita tanva.ntaraushhadhanidhe |<br />da.nva.ntaraN^gashubudanva.ntamAjishuvi tanvanmamAbdhi tanayA |<br />sUnvantakAtmahR^idata.nvarAvayava tanva.ntarArtijaladhau || 4||<br />yAxIravArdhimadanAxINadarpaditijAxobhitA<wbr>maragaNA |<br />pexAptaye.ajanivalaxAMshhubiMbajidatIxNA<wbr>lakAvR^itamukhI |<br />sUxmAvalagnavasanAxepakR^itkucha kaTAxAxamIkR^itamano |<br />dIxAsurAhR^itasudhAxANino.avatusu rUxexaNAddharitanuH || 5||<br /><br /><br /><h3 class="smller">sangeetha</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />sangeetha priya sangeetha sevaam avadaaraya<br /><br />(any dasara pada or any keerthana)<br /><br /><br /><br /><br />kuruDu nAyi taa santege bantante<br />adu Etake bantO (pa)<br /><br /><br />khanDasakkare hitavillavante<br />khanDa elubu kaDiditante<br />henDira makkaLa nechchitante<br />konDuhOguvAga yArillavante (1)<br /><br /><br />bharadi angaDi hokkitante<br />tiruvi doNNeyali ikkidarante<br />maretarinnu vyarthhvante<br />narakadoLage bidditante (2)<br /><br /><br />vEdavAdagaLanOditante<br />gAdemADibiTTitante<br />hAditappi naDedu yamana<br />baadhege tA guriyAyitante (3)<br /><br /><br />nAnA janmavanettitante<br />mAnavanAgi huTTitante<br />kAnana kAnana tirugitante<br />tAnu tannane mareyitante (4)<br /><br /><br />mangana kaiya mANikyadante<br />hAngU hIngU kaLedItante<br />ranga purandaraviThalana maretu<br />bhanga bahaLa paTTitante (5) </div><br /></div><br />devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />mangalashtaka priya mangalashtaka sevaam avadaaraya<br /><br />(any mangalashtaka can be recited)<br /><br />raghavendra mangalashtaka<br /><br />Shrimadraamapadaaravindamadhupaha Shrimadhvavamshaadhipaha<br />sachchhishhyoduganodupaha shritajagadgeervaanasatpaadapaha |<br />atyartham manasaa kritaachyutajapaha paapaandhakaaraatapaha<br />Shrimadsadgururaaghavendrayatiraat kuryaaddhruvam mangalam<br /><br />karmandeendrasudhindrasadgurukaraambhojo<div class="para"><wbr>dbhavaha santatam<br />praajyadhyaanavasheekritaakhilajagatvaas<wbr>tavyalakshmidhavaha |<br />sachchaastraatividooshhakaakhilamrishhaa<wbr>vaadeebhakantheeravaha<br />Shrimadsadgururaaghavendrayatiraat kuryaaddhruvam mangalam<br /><br />saalankaarakakaavyanaatakakalaakaanaadap<wbr>aatanjala<br />traiyarthasmritijaimineeyakavitaasangeet<wbr>apaarangataha |<br />viprakshtravidanghrijaatamukaraanekapraj<wbr>aasevitaha<br />Shrimadsadgururaaghavendrayatiraat kuryaaddhruvam mangalam<br /><br />rangottungatarangamangalakarashritungabh<wbr>adraatata-<br />pratyasthadvijapungavaalayalasan mantraalyaakhyepure |<br />navyendropalaneelabhavyakarasadvrindaava<wbr>naantargataha<br />Shrimadsadgururaaghavendrayatiraat kuryaaddhruvam mangalam<br /><br />vidvadraajashirahkireetakhachitaanarghyo<wbr>ruratnaprabhaa-<br />raagaghaughahapaadukaadvayacharaha padmaakshamaaladharaha |<br />bhaasvaddandakamandalojvalakaro raktaambaraadambaraha<br />Shrimadsadgururaaghavendrayatiraat kuryaaddhruvam mangalam<br /><br />yadbrindaavanasapradakshinanamaskaaraabh<wbr>ishhekastuti-<br />dhyaanaaraadhana mridvilepanamukaanekopachaaraan sadaa |<br />kaarankaaramabhiprayaanti chaturo lokaha pumarthaan sadaa<br />Shrimadsadgururaaghavendrayatiraat kuryaaddhruvam mangalam<br /><br />vedavyaasamuneeshamadhvayatiraat teekaryavaakyaamritam<br />jnyatvaadvaitamatam halaahalasamam tyaktvaa samaakhyaaptaye |<br />sankyhaavatsukhadan dashopanishhadaam vyakhaamsamakhyaanmuda<br />Shrimadsadgururaaghavendrayatiraat kuryaaddhruvam mangalam<br /><br /><br /><h3 class="smller">laali</h3> <div class="para"> devadevottama devatasarvabhauma<br />akhilandakoti brahmanda naayaka<br />sri raghavendra guruvantargata (ur guru)<br />bharatiramana mukhyapraanantargata<br />sri lakshmi venkateshaswamin bahu paraak (ur kula deiva)<br />laali priya laali sevaam avadaaraya<br /><br />(dwadasha stotra 6 or 8 chapter, any dasara pada)<br /><br />music....<br /><br />jo jo yashodeya nandaAmukundhane,<br />jo joO kamsa kuhtariI...,<br />jo joO muniIgala hrudayaA manNdira,<br />jo jo lakumiya ramanaA<br />jO jO lakumiya ramanaaa,<br /><br />joO joO<br />joO joO......<br /><br />music....<br /><br />hokala bhuUvinaA, thamare ganiIna<br />ikkitha makara kundalaAda...<br />jakaAri suvkaAra pinasuUli kurulinaA<br />chikka baayiI, moddu mogadhaA.....<br />sokitha madakari andadi mosaralLi<br />ikkitha kasthuri thilakaA........<br />rakasarenwvanthenamura vairihe...<br />makana manikya joO joO<br />makana maAnikyaA joO joO<br /><br /><br />joO joO<br />joO joO......<br /><br />music.....<br /><br />kanna belaguU basirisi nodutha areganNa<br />muchi nasunaUutaA... sana baralu vaayolu<br />oley okapannagashayana nataka he<br />ninna maganaA muthunodinutha gopiI<br />thanaApathige pathige thorithaluU<br />chinnaA thanadaA subhagina<br />khaniye mosarannaA mutina bombe joo joO<br />mutina bombe joO joO......<br /><br />joO joO<br />joO joO....<br /><br />music....<br /><br />vidiItholgala pasarisuthale goOpiya thodemele<br />malagiI baayA thereyeE..........<br />kodaAlolu chaturdasha buvanaA piraluU kandu<br />nadu nadugiI kanNa mucChidaluU<br />thadeyale adigalaA niduthaliI banNdu<br />madadera mukhava noduthanenNdu<br />kadudeya saAgara purandaraA vitthala<br />bidade rakshisuenNa salaha bekenNduU..........<br />bidade rakshisuenNa salaha bekenNduU<br /><br />jo jo yashodeya nandaAmukundhane,<br />jo joO kamsa kuhtariI...,<br />jo joO muniIgala hrudayaA manNdira,<br />jo jo lakumiya ramanaA<br />jO jO lakumiya ramanaaa,<br /><br />joO joO<br />joO joO.....<br /><br />joO joO<br />joO joO........<br /><br />joO joO<br />joO joO..............<br /><br />joO joO<br />joO joO..........<br /><br /><br />~~~~||sri krshnarpanamsthu ||~~~~<br />~~~~||hari : om ||~~~~<br /><br /><br />for laali video and audio click on the link. please post ur valuable comments<br /><a href="http://www.youtube.com/watch?v=KJQ10GQikS0" target="_blank">http://www.youtube.com/watch?v=KJQ10GQi<wbr>kS0</a><br /><br />hari sarvotama vayu jeevotama<br /><br /><h3 class="smller" style="font-weight: normal;"> <span style="font-size:85%;"><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=9936554349176035242">SUNIL</a></span> </h3> <h3 style="font-weight: normal;" class="smller">Hatts off</h3> <div class="para"> @bhargav<br />great man<br />U hav done a good job and listed the procedure how we hav to do swasti.<br />its really great .<br />one thing which impressed me more is that what mantra shud be recited after that also u hav mentioned .This makes us copy everything and do kantapata.<br /><br />I am very much thankful.<br /><h3 class="smller" style="font-weight: normal;"> <span style="font-size:85%;"><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=7164597808826683428">☺bhargav</a></span></h3> <h3 class="smller" style="font-weight: normal;"> </h3> <div class="para"> most welcome......... </div></div></div></div></div></div></div>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com1tag:blogger.com,1999:blog-4277510396610639127.post-6954190231181596462009-08-02T11:42:00.006+05:302009-11-29T13:56:53.613+05:30The fascinating story behind Draupadi Devi's birth<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsrn-_wDjEDZpAlIq_IOGPFM4O-YhEgedUvor-LcGHskHej0ulQUGy-0Zhsdelh2f5vtGEpqFW4K6IR-KRkoZdBAUlUKVnRW4oHdn9Li6XE4eeykcHZRdrp5pjVZEdShDEHBI11PxVrotP/s1600-h/BHARATI-DEVI.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 256px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsrn-_wDjEDZpAlIq_IOGPFM4O-YhEgedUvor-LcGHskHej0ulQUGy-0Zhsdelh2f5vtGEpqFW4K6IR-KRkoZdBAUlUKVnRW4oHdn9Li6XE4eeykcHZRdrp5pjVZEdShDEHBI11PxVrotP/s320/BHARATI-DEVI.jpg" alt="" id="BLOGGER_PHOTO_ID_5365248039360486946" border="0" /></a><span style="color: rgb(0, 0, 0);font-size:180%;" ><span style="font-weight: bold;">The fascinating story behind Draupadi Devi's birth</span></span><span style="font-style: italic;"><br /><br />Hare Srinivasa</span><br /><br />We all know that Draupadi Devi had 5 husbands. This posting will attempt to touch upon the fascinating story of why Draupadi devi was born and why she had 5 husbands( Pancha Pandavas). Sriman Madhwacharya explains in a beautiful manner regarding this in Mahabharata Tatparya Nirnaya<br /><br /><b>Source: Mahabharata Tatparya Nirnaya by Vidwan Sri Vyasanakere Prabhanjanacharya translated to English by Smt Harshala Rajesh</b><br /><br /><br /><b><br /><br /><br />Religious Sacrifice performed by Drupada</b><br /><br /><b>drupadastu divArAtraM tapyamAnaH parAbhavAt.h |<br />bhImArjunabalaM dR^ishhT.hvA chechchhan.h pANDavasaMshrayam.h || 18.90||</b><br /><br />Drupada suffered anguish from his defeat day and night and also wished to seek protection of Bhima and Arjuna after realizing seeing their strength.<br /><br /><b>sambandhItyarjunavachashchikIrshhuH satyameva cha |<br />mArdavaM chArjune dR^ishhT.hvA sutAmaichchhat.h tadarthataH || 18.91||</b><br /><br />Arjuna had told that Drupada was their relative, he wished to make those words come true; also seeing the soft nature of Arjuna he wished to have a daughter whom he could give in marriage to Arjuna.<br /><br /><b>putraM cha droNahantAramichchhan.h vipravarau yayau |<br />yAjopayAjAvAnIyAthArbudena 2gavAM nR^ipaH || 18.92||</b><br /><br />Wishing to have a son who would be capable of killing Drona, he went to Brahmins named Yagnopayaja who were best among priest. He donated 10 crore cows to them and got them back to his kingdom.<br /><br /><b>Notes</b>:<br /><br />1. Instead of realizing the truth that Drona had given him a tit for tat for the insult he had done to him, Drupada thought that he had insulted him and resolved to take revenge on him. That is why he decided to have a son who was capable of killing Drona. Similarly having got attracted to the word “relative” that Arjuna mentioned, he decided to make him his son-in-law and wished to have a daughter so that he can give her in marriage to him.<br /><br />2. This is a special circumstance. It is a story where Drupada who did not even have a daughter decided to have Arjuna as his son-in-law first and then had a daughter. It is a special circumstance which showcases one other unique face of God’s resolution. Realizing that such a resolution cannot be achieved by ordinary means , he organized a Yagna (Sacrifice)<br /><br />3. Thinking that even such a Sacrifice will not be fruitful if performed by ordinary priest, he went to Yagnopayaja who were one of the most celebrated priests of that time. When they did not pay attention to his request, he promised that he will donate 10 crore cows to them and got them to agree to perform the Yagna.<br /><br />4. With a noble thought that, with more cows we can do our sacrifice and other activities in a better way, both of them agreed to his request and got him to do a sacrifice on the banks of river Ganga. After having completed the rituals in the right way, they invited his wife to come and receive the final offerings of the sacrifice which will grant children. She was indulged in getting dressed up at that time. Using it as an excuse she arrogantly delayed in reaching the sacrificial altar.<br /><br /><b>chakAreshhTiM tu tadbhAryA dvijAbhyAmatra chA.ahutA |<br />drupadAt.h sutalabdhyarthaM sA.ahaN^kArAd.h vyaLambayat.h || 18.93||</b><br /><br />She arrogantly delayed her arrival by telling “Drupada did the sacrifice; let him give birth to the children”.<br /><br /><b>Notes</b>: She delayed with a pretext that she was not ready yet. Fact was not that but her arrogance was the main thing. Shastras prohibits the arrogance not adornment.<br /><br /><h3 class="smller" style="font-weight: normal;"> <span style="font-size:85%;"><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=13204882223862477373">Vinod</a></span> </h3> <div class="para"> drona had asked for a cow from drupada. in return he got insulted. he decided to take revenge. he waited for right time and then sent pandawas to fight and rest all things you know. now, drupada felt insulted when drona insulted him and returned all his kingdom except one cow extra than half of the number of total cows. and the story began for birth of drushtadyumna in which by accident draupadi was born. at that altar she had taken place of drupada's wife and thereafter she was referred as her daughter!!! amazing !!!<br /><br /><h3 class="smller" style="font-weight: normal;"> <span style="font-size:85%;"><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=10042628828164880298">rkan</a></span> </h3> <h3 class="smller">Garuda Purana</h3> <div class="para"> <a href="http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/3_purana/garup3_u.htm" target="_blank">http://www.sub.uni-goettingen.de/ebene_<wbr>1/fiindolo/gretil/1_sanskr/3_purana/garu<wbr>p3_u.htm</a> </div><br /><br /><div class="para"> Verses 3:17:1 onwards Garuda Purana explains the precursor of Draupati Devi's birth and the reason for five husbands. I think this is also quoted in Mahabharatha tatparyanirnaya by Acharya.<br /><br />purā kṛtayuge vīndra rudrabhāryā ca pārvatī /<br />indrabhāryā śacī devī yama bhāryāca śāmalā // GarP_3,17.4 //<br />aśvibhāryā uṣā devī bhartṛbhiḥ sahitā khaga /<br />brahmalokaṃ yayustatra brahmāṇaṃ dadṛśustadā // GarP_3,17.5 //<br /><br />In Krtayuga, Parvati Devi, Saci Devi, Syamala Devi and Usa Devi went to Brahma Loka and acted in amorous fashion before Chaturmukha Brahma to insult him. Brahma cursed the four Devis to be born as human beings and have physical relationship with somebody other than their husbands. Since all the Devis are chaste they approached Bharati Devi, who being wife of Mukhyaprana was able to neutralize Brahma's curse.<br /><br />In Draupati's body there are five jIvas. Four are mentioned above and in addition Bharati Devi is also there. When one of the husband comes to dwell with Draupati, only the corresponding jIva is active by the grace of Bharati Devi. This way the curse was neutralized.<br /><br />In addition when Yuddhistira after going to Swarga sees Draupati Devi and tries to engage in talk with her. He was stopped and informed that Draupati is svayam Sree.<br /><br />Sree here refers to Bharati Devi and it is another name for her. </div><br /><br /><h3 class="smller" style="font-weight: normal;"> <span style="font-size:85%;"><a href="http://www.orkut.co.in/Main#Profile.aspx?uid=12529416156887903330">Adithya</a></span> </h3> <b>kimetayetyavaj~nAya tAvubhau viprasattamau |<br />ajuhvatAM tat.h putrArthaM patnyAH prAshyaM havistadA || 18.94||</b><br /><br />Ignoring her, both the priests took the offerings that would grant children to her and offered it to the sacrificial fire.<br /><br /><b>hute havishhi mantrAbhyAM vaishhNavAbhyAM tadaiva hi |<br />dIptAN^gAranibho vahniH kuNDamaddhyAt.h samutthitaH || 18.95||<br /><br />kirITI kuNDalI dIptau hemamAlI varAsimAn.h |<br />rathenA.adityavarNena nadan.h drupadamAdravat.h || 18.96||</b><br /><br />When the offerings were sacrificed chanting vaishNava mantras, immediately, agni dEva who had the complexion resembling burning cinder, wearing crown, earrings and garlands of gold and holding a superior sword emerged from the centre of the sacrificial alter. In a chariot shining like the sun, roaring like a lion, he came to Drupada.<br /><br /><b>dhR^ishhTatvAd.h dyotanatvAchcha dhR^ishhTadyumna itIritaH |<br />munibhirdrupadenApi sarvavedArthatattvavit.h || 18.97|| </b><br /><br />For having courage, for having lustre, agni-dEva who was called as dRiShTadyumna by all sages and by Drupada was the knower of the meanings of all Vedas.<br /><br />(dhRiShTa means one with courage/valour. One who is capable of forcing others. It is a big virtue of kShatriyas. ‘dyumna’ means one with lustre (kAMtiyukta). Therefore the sages called him with all respect as “dRiShTadyumna”!drupada too named him with the same name).<br /><br /><br /><b>anvenaM bhAratI sAxAd.h vedimaddhyAt.h samutthitA |<br />prANo hi bharato nAma sarvasya bharaNAchchhrutaH || 18.98||<br /><br />tadbhAryA bhAratI nAma vEdarUpA sarasvatI|<br />shaMrUpamAshritA vAyuM shrIrityEva cha kIrtitA|| 18.99 ||</b><br /><br />After dRiShTadyumna, bhAratI dEvi herself as draupadI emerged from the centre of the sacrificial alter. For protecting all it is prANa who is popular as ‘bharata’. Being bharata’s wife she is ‘bhAratI’. She being the presiding deity of the Vedas is ‘sarasvatI’. Having taken shelter in vAyu is the form of bliss, she is only called as ‘shrI’.<br /><br /><h3 class="smller">Notes:</h3> 1. After Drishtadyumna was born, another miracle took place. From the same sacrifical altar a beautiful lady emerged. Bharati incarnated in such a way.Bharata means Vayu. He has this name because he bears the whole universe on his shoulder; he is the one who bears Shesha devaru who bears the whole universe on himself in Kurma form.<br /><br />That is why his wife’s name is Bharathi. Her other name is Saraswathi. Mahabharatha records that the person who incarnated there is Shri. Acharya has given etamalogical meaning of this word as which is Bharathi. ‘shaM shritaa shrIH’ - means the one who is under the protection of Vayudevaru who is is the form of happiness.<br /></div><br />2. It should also be noted that Draupadi by emerging from the middle of the flames of auspicious sacrifical altar proclaimed to the whole world that she is immaculate. Whatever comes out of the fire is pure. If it comes out from sacrificial fire it is even more pure. It is a proven fact that Draupadi who incarnated from the centre of this is purest.<br /><br />Being the wife of Pavana (Vayu) it is quiet natural that she is immaculate. Yagna (Religious Sacrifice) is the symbol of all good tasks. ( 'yaj~jaarthaat karmaNOnyatra') . Draupadi emerging from the sacrifical fire indicates that when noble tasks are performed with attitude of submitting everything to Lord Sri Krishna (SrIkRuShNaarpaNa) then good knowledge will be accured.<br /><br />(karmaNaa j~jaanamaatanOti). It means Draupadi who is the guardian diety of knowledge, will be the cause of accuring knowledge by granting it as a result for practicing noble deeds.<br /><br />3. Even Sita Devi emerged from Sacrifical ground.She who emerged from the Sacrificial ground is the wife of Sarvottama, Draupadi who emerged from sacrificial altar is Jeevottama’s wife. If her story is Ramayana, Draupadi’s story is Mahabharata.<br /><br />Sita is Mahalakshmi guardian of noble riches. It should be noted that Draupadi is Bharathi the guardian diety of noble education (knowledge).Another speciality is that both their weddings had the background of Swayamvara.<br /><br /><b>AveshayuktA shachyAshcha shyAmaLAyAstathoshhasaH |<br />tAshchendradharmanAsatyasaMshrayAchchhri<wbr>ya1 IritAH || 18.100||</b><br /><br />She also had the presence of Shaci, Shyamala and Usha Devi. Since they were under the protection of Indra, Dharma and Ashwini Gods they are called as Shri.<br /><br />Note: This means that just as name Shri is applicable to Bharati, it is also applicable to others led by Shaci. In this way by the words “Sri” incarnated means Bharathi and Shaci, Shyamala and Usha Devi present in her incarnated.<br /><br /><b>sA kR^ishhNA nAmatashchA.asIdutkR^ishhTatvAddhi yoshhitAm.h |<br />kR^ishhNA sA varNatashchA.asIdutkR^ishhTAnandinI cha sA || 18.101 ||</b><br /><br />For being superior among all women draupadI got the name ‘kRiShNA’. ‘kRiShNA’ by complexion, and ‘kRiShNA’ by having superior bliss also.<br /><br /><b>utpattitashcha sarvaj~nA sarvAbharaNabhUshhitA |<br />samprAptayauvanaivA.asIdajarA lokasundarI |<br />umAMshayuktA.atitarAM sarvalaxaNasaMyutA || 18.102||</b><br /><br />She was born omniscient (Sarvagna, All Knowing), adorned with all the ornaments, youthful, she does not have old age and she is the most beautiful woman in the three worlds. She had the special presence of Uma in her. She possessed all the auspicious physical features.<br /><br /><h3 class="smller">Notes</h3> 1. Many special qualities of Draupadi are informed in this verse. Being guardian diety of Vedas it is befitting that she was born all-knowing. Knowledge is the most precious ornament, being guardian diety of the supreme knowledge; it was natural that she was born adorned with all the ornaments.<br /><br />By mentioning that she was youthful solution for the other problem of wedding is also indicated. As Drupada had resolved, she had to become wife of Arjuna, if she was born as a baby the age difference between the two of them would be too much. Since she was born as youth there is no scope for this question. Now the word <i>‘ajaraa’</i> means one who does not have old age.<br /><br />This is yet another unique quality of Draupadi. Since their body was composed of pure strength, there was no chance of getting old age, diseases or any such issues. Through out Mahabharata, Draupadi being described as ever youthful fosters this fact.<br /><br />2. Just in the same way, the incarnation of Vayudevaru namely Hanumantha, Bhimasena and Anandathirtha are also the ones where there is no old-age. Incarnation of Hanumantha is endowned with eternal longevity (no death).<br /><br />Bhimasena was famous in Mahabharatha as person who never reached old-age. It is also well known that even today Sri Madhwacharya is in Badari and will live on earth for 36000 years in this Kaliyuga.<br /><br />That is the reason why distortions resulting from time and age are non-entity to them. Being the most beautiful woman is another greatness of Draupadi. Normally Parvathi is famous as the most beautiful woman in all the three worlds.But since Draupadi is the goddess higher in gradation than Parvathi; she is most beautiful woman in all the three worlds. And Mahalakshmi is the only most beautiful woman in all the worlds.<br /><br />In second chapter it is explained that in case of women beauty is the deciding factor for their merits. “yatra rUpaM tatra guNaaH (2/36)”. It should be noted that this is the reason why the word “trilOkasuMdari” not only indicates her physical beauty but also indicates the special meaning that she is the most excellent among all the feminine-beings in the mortal world.<br /><br />3. The clarification for the fact that she had the presence of Uma in her is explained ahead. Draupadi’s yet another speciality is that she possess all the auspicious qualities. In their original forms all the Rujus possess 32 auspicious characters. It is a speciality that even in their incarnation they posses these 32 auspicious qualities.<br /><br />All the other demi-gods do not possess 32 auspicious qualities in their original form and it is not a rule that they should possess all those qualities that they have in their incarnations. It has already been mentioned that Bhimasena possessed all the 32 auspicious qualities - (12/133).<br /><br />In Mahabharatha it is mentioned in couple of places that Draupadi is the incarnation of Parvati. Its implication is explained here by using the word “umAMshayuktaa nitaraaM”. Meaning though she had the presence of Shaci, Shyamala, Usha, one of the chapters in LakshaaLaMkara explains that presence of Parvathi was greater than the other three:<br /><br /><b>drupadaiShaa tatO jaj~jE sutaa tE dEvarUpiNI |<br />paMchaanaaM sahitaa kRuShNaarUpaa paarvatyaniMditaa || -bharata(1/196/51)<br /><br /></b><b>Draupadi’s Backfound – Uma and others cursed by Brahma</b><br /><br /><b>pUrvaM 1hyumA cha devyastAH kadAchid.h bhartR^ibhiryutAH |<br />vilAsaM darshayAmAsurbrahmaNaH pashyato.adhikam.h || 18.103||</b><br /><br />Earlier, Umadevi, Sachi, Shyamala and Ushadevi – though Brahma was watching them, they flirted with their husbands in front of him on purpose.<br /><br />Notes: Earlier, once in presence of Brahma, Demi-goddess’s Parvati, Sachi, Shyamala and usha flirted too much with their husbands Shiva, Indra, Yama and Ashiwini God’s . In this way flirting in presence of elders is not acceptable in Shastras and is an indisciplined conduct. They behaved like that due to the bad-luck.<br /><br /><b>shashApa tAstadA brahmA mAnushhIM yonimApsyatha |<br />tatrAnyagAshcha bhavatetyevaM shaptAH surAN^ganAH || 18.104||<br /><br />vichArya bhAratImetya sarvamasyai nivedya cha |<br />sahasravatsaraM chainAM shushrUshhitvA babhAshhire || 18.105||</b><br /><br />Then Brahma cursed them “All of you be born as humans, there be under the protection of para purusha (other’s husband). Being cursed liked this the three of them discussed and decided to perform penance to please Bharati devi and indulged in penance for 1000 years, served her and informed her about the calamity that had be-fallen on them and prayed to her.<br /><br /><h3 class="smller">Notes:</h3> Lord Brahma has given suitable punishment for their mis-deed. It is a unique boon that since they had indulged in flirting with their husbands excessively, let them suffer the relationship with men who are not their husbands. It is highly condemnable for Gods. It is impossible to accept this.<br /><br />Since it is curse from Lord Brahma, there is no way of escaping from it. Realising that they are not capable of finding a solution for this situation, they sought the protection of Bharati Devi and requested her, which was only way out. Such a request cannot be easily fulfilled. Therefore they performed penance for 1000 years to please her and then later put forth their request.<br /><br /><b>devi no mAnushhaM prApyamanyagAtvaM cha sarvathA |<br />tathA.api mArutAdanyaM na spR^ishema kathaJNchana || 18.106||</b><br /><br />Goddess! We are supposed to be born as humans. There we will be contact with person other than our husband. In that case we need your help so that other than Vayu we should not come in contact with any other person.<br /><br /><h3 class="smller">Notes:</h3> 1. As per Brahma’s curse, we should have contact with “other” person. Contact with any other man other than our husband is major sin. But if we come in contact with Vayudevaru it will not be considered as sin due to contact with other person.Vayu Devaru is sacred. He does not have any flaws resulting from desiring other women. So they thought that if they come in contact with him, Lord Brahma’s curse will come true, they will not be flawed due to contact with other man so they want to be under shelter of vayudevaru.<br /><br />2. The main view is that the relationship with vayudevaru is like affectionate relationship with a father and is not sinful. Vadirajeeya mentions that that is why they made such a request.<br /><br /><h3 class="smller">Different births of Draupadi</h3> <b>brahmaNaiva cha shaptAH sma pUrvaM chAnyatra lIlayA |<br />ekadehatvamApyainaM yadA vaJNchayituM gatAH || 18.107||</b><br /><br />Earlier in another incident, Lord Brahma has cursed us for a different reason. Once all of us for fun united in one body and went to cheat him.<br /><br /><b>Notes</b>: They are mentioning that along with the present curse, they also have another curse from Lord Brahma. That happened in this manner – Once all the four headed by Parvathi present in one body went to Lord Brahma. Their intention was to test if Lord Brahma will identify them.<br /><br /><b>ekadehA mAnushhatvamApsyatha trisha uddhatAH |<br />trisho madvaJNchanAyetA iti tenoditA vayam.h || 18.108||</b><br /><br />“You have arrogantly tried to trick me in this manner three times. So all of you be born in one body as humans.” we were cursed so.<br /><br /><b>Notes:</b><br /><br />They did this not once but three times. So he cursed them “since you had shown such unacceptable behaviour three times you all of you should be born in one single human body three times “. Their attempt to test all-knowing Brahma became the cause for such a calamity.<br /><br />It should be noted though demi-goddess are excellent followers of Dharma, their destiny is the main reason behind them getting interested in having such fun. It might be assumed that this curse of Lord Brahma marked the beginning of the practice of forgiving a mistake two times and punishing if the same mistake is committed third time followed today.<br /><br /><b>atastvayaikadehatvamichchhAmo devi janmasu |<br />1chaturshhvapi yato.asmAkaM shApadvayanimittataH || 18.109||</b><br /><br />“Oh Goddess, since we have these two curses we wish to take birth four times as humans and present within you”.<br /><br /><b>Notes:</b><br /><br />Lord Brahma had cursed two times. According to one curse, one human body in which there will be contact with “other” man, according to the other curse three births in one human body. They said that they wished to endure both the curses by being present one body which is hers.<br /><br /><b>chaturjanma bhaved bhUmau tvAM nAnyo mArutAd.h vrajet |<br />niyamo.ayaM hareryasmAdanAdirnitya eva cha || 18.110||</b><br /><br />“We will be born on earth four times, and Lord Vayu will never ever have contact with anyone except you, this is eternal law of Sri Hari”.<br /><br />Notes:<br /><br />1. This describes the reason behind being born present within Bharatidevi four times. Contact with other person in one birth which could be with none other than Lord Vayu. If that has to be achieved then they have to be born present within Bharati Devi. Sri Hari’s unique law is that none other than Lord Vayu can ever have contact with Bharati Devi.<br /><br />2. In general, virtuous women, especially goddess, always get their original husbands as their husband even in their incarnations. Due to curses other goddess’s might be forced to have contact with other men.<br /><br />For eg, Shaci’s incarnation and Vali’s wife Tara had to marry Sugreeva, similarly Tara- wife of Guru had contact with Chandra, and Rati – wife of Kama had have relation with Shambasura. But Vayu’s wife Bharathi cannot never marry or have relation with anyone other than Vayu for any reason.<br /><br />That is the special benefaction of Sri Hari on her. Therefore even if she is born with presence of others in them, she will not have any contact with others except the most immaculate Lord Vayu. That is the reason why this special request was made.<br /><br />3. Sri Vadiraja has given the special reason as to why they were born present within Bharati Devi four times though they had the curse to have contact with other man only in one birth.<br /><br />Even though they have the curse of having contact with other man only once, since they are demi-goddess as a result of which they have unparalleled beauty – there is fear of being forced by Asuras who are powerful by the boons they have received. This means that in order to avoid this situation completely they devised this scheme.<br /><br /><h3 class="smller">Birth as Brahmin maiden</h3><br /><b>atastvayaikadehAnno nAnya ApnotiHmArutAt |<br />itIrite tathetyuktvA pArvatyAdiyutaiva sA || 18.111||<br /><br />viprakanyA.abhavat tatra chatasraH pArvatIyutAH |<br />ekadehasthitAshchakrurgirIshAya tapo mahat || 18.112||</b><br /><br />Therefore, no one other than Vayu can touch us because will be present within you. After having heard this Bharati said “Let it be so” and was born on earth as Brahmin maiden along with Parvathi and other ladies. There all the demi-goddess along with Parvathi were present in one body and performed mighty penance to please Lord Rudra.<br /><br /><h3 class="smller">Notes:</h3> 1. When they requested her like this, Bharati Devi accepted their request. Their request was most unique. It is not an ordinary matter that great Goddess like her consented to take birth as human on earth four times without any reason just to protect them. They were cursed, but she had to be born with them. That curse was an unusual one. Consenting to that is an indication of BharatiDevi’s extreme kindness.<br /><br />The concept Bharati Devi proclaimed by taking such incarnations in order to protect other’s chastity is adorable.This also means that, for the welfare others, specially for protection of ultimate dharma like a woman’s chastity, any degree of sacrifice is a means to achieve great affection from Sri Hari.<br /><br />2. Details of Lord Vayu consuming deadly Kalakoota Poison for the welfare of the world and saving the whole world during Amrita-mathana (Churning of the ocean to receive divine nectar) is already mentioned earlier. If he did that, his wife Bharati Devi did this for the protection of Demi-Goddess. It should be noted that in this manner, Lord Vayu and Bharati devi are revered in the world of Shastras as the most ideal couple.<br /><br />3. In such four incarnations, first incarnation was in Treta Yuga as a Brahmin Maiden. At that time Lord Vayu had incarnated as Lord Hanumantha. Speciality is that she is Maiden and he is Bachelor. In this incarnation, all the four women led by Parvati were present in one body and performed a great penance to please Lord Rudra<br /><br /><b>taddehasthA bhAratI tu rudradehasthitaM harim |<br />toshhayAmAsa tapasA 1karmaikyArthaM dhR^itavratA || 18.113||</b><br /><br />Only Bharati Devi present in that body pleased Sri Hari present in Rudradevaru by performing Penance following strict religious procedures to attain karmaikya.<br /><br /><b>Notes</b>: If all of them performed penance to please Rudradevaru, Only Bharati Devi, did not pray to Rudra Devaru but prayed to Sri Hari present within Rudradevaru. The reason was that she was higher to Rudradevaru in gradation. The main intention of such a penance is Karmaikya (to have oneness with the task being performed by others) .The others performed penance with a wish to get back their own husbands. Karmaikya also means that it facilitates the unison in the body in the future and to aide in achieving the goal.<br /><br /><b>tasyai sa rudradehastho hariH prAdAd.h varaM prabhuH |<br />anantatoshhaNaM vishhNoH svabhartrA saha janmasu || 18.114||<br /><br />sarveshhvapIti chAnyAsAM dadau shaN^kara eva cha |<br />varaM 2svabhartR^isaMyogaM 3mAnushheshhvapi janmasu || 18.115||</b><br /><br />All Capable Sri Hari present within Lord Rudra had granted a boon to Bharati Devi that she along with her husband will please Sri Hari’s infinite forms in all births. For others he granted the boon of uniting with their respective husband’s even in human births.<br /><br />Notes: This means that their penance yielded results and they received the boon. It is special to note that if Sri Hari granted boon to BharatiDevi, Rudra Devaru granted boons to other on instructions of Sri Hari.<br /><br /><h3 class="smller">Daughter of Nala –Indrasena</h3><br /><b>tatastadaiva dehaM tA visR^ijya naLanandinI |<br />babhUvurindraseneti dehaikyena susaN^gatAH || 18.116||</b><br /><br />Later they renounced that body and were born as Nala’s daughter – Indrasena, all of them in one body.<br /><br />Notes: All of them were born as Nala Damayanti’s daughter in second birth. Even then all of them were present in one body. Indrasena was her name .Here there are differences among commentaries.Many commentrators are of the opinion that Nalanandini is Indrasena. Even in Mahabharata it is mentioned that Nala Damayanti’s daughter is Indrasena:<br /><br /><b>iMdrasEnEti vikhyaataa puraa naalaayanI shubhaa |<br />maudgalyaM patimaasaadya cacaara vigatajwaraa ||</b><br /><br />From the above commentaries the four incarnations are Viprakanya, Indrasena, Draupadi and Chandra respectively. According to Vadirajeeya Nalanandini and Indrasena are different. According to his commentary Viprakanya, Nalanandini, Indrasena and Draupadi – these are the four incarnations.<br /><br />Many commentators are of the above opinion because Sri Madhwacharya has mentioned in 32nd chapter ‘tadaiva kRushNaa bhuviprajata’ (that is when Draupadi emerged) .Even Garudapurana mentions the same. Vadirajeeya’s Lakshaalankara Lesson is also analogous to this. .<br /><br /><br /><h3 class="smller">Brahma’s curse to Madgala</h3> <b>tadA.a.asInmudgalo nAma munistapasi saMsthitaH |<br />chakame putrikAM brahmetyashR^iNot.h sa kathAntare || 18.117||</b><br /><br />At that time a sage by name Madgala was engaged in penance. In one of the stories he heard that Brahma was fascinated by his own daughter.<br /><br />Notes: It is being mentioned here that there is yet another story related to this. According to that a sage by name Mudgala, when listening to a story from Purana heard summary that Lord Brahma was fascinated his daughter created by himself. This is also mentioned in SrimadBhagavata Mahapurana. aakamaaM cakamE kShattaH sakaama iti naH shrutam (3/12/28)<br /><br /><br /><b>apAhasat so.abjayoniM shashApainaM chaturmukhaH |<br />bhAratyAdyAH paJNcha devIrgachchha 1mAninnabhUtaye || 18.118||</b><br /><br />Mudgala ridiculed Brahma, Brahma cursed him: “Arrogant man, you marry Bharati and the other five demi-goddess. That will lead to your misfortune.”<br /><br />The woman whom Lord Brahma fascinated is not really Saraswathi. He really did not fascinate her either. He behaved like that just to delude demons.Not understanding the secret behind the context; Mudgala mocked Brahma as lustful man. As a result Lord Brahma cursed him.<br /><br />Bhagavata mentions that mocking good people without considering pros and cons is the behaviour of tamasa(ignorant) persons. Though sage Mudgala was Satvic by nature, due to the presence of Asura in him, he behaved in this manner and was cursed.<br /><br /><br /><b>itIritastaM tapasA toshhayAmAsa mudgalaH |<br />shApAnugrahamasyAtha chakre kaJNjasamudbhavaH || 18.119||</b><br /><br />After being cursed like this, Mudgala performed penance and pleased Lord Brahma. Later Lord Brahma granted him a boon in exchange for the curse.<br /><br />Notes: Not committing any sin is the quality of virtuous people. If they commit any sins accidentally, repenting about it and making suitable amends is also quality of virtuous persons. By doing so Mudgala exhibited his Satvika character. It also means that by performing penance and pleasing Lord Brahma, he not only received boons but also learnt how to get freed from the curse he had received.<br /><br /><br /><b>na tvaM yAsyasi tA devI mArutastvachchharIragaH |<br />yAsyati tvaM sadA mUrchhAM gato naiva vibuddhyase || 18.120||<br /><br />na cha pApaM tataste syAdityukte chainamAvishat.h |<br />mAruto.athendrasenAM cha gR^ihItvA.athAbhavad.h gR^ihI || 18.121||</b><br /><br />He told - you will not have contact with those ladies. Marutha (Lord Vayu) present in you will have the contact. At that time you will be unconscious and will not have awareness of anything. That way you will not commit any sin. Lord Vayu entered in him. He married Indrasena and became a Grihasta (married man).<br /><br />Notes: Same thing happened in the future. Vayudevaru entered into Mudgala and married Indrasena and sported with her. If Vayudevaru was husband of Bharathi, he had affectionate relationship with other demi-goddess.<br /><br /><br /><h3 class="smller">Mudgala - Nalanandini</h3><br /><b>reme che sa tayA sArddhaM dIrghakAlaM jagatprabhuH |<br />tato mudgalamudbodhya yayau cha svaM niketanam || 18.122||</b><br /><br />Lord of the universe sported with her for long time. Later he returned to his abode after waking up Mudgala.<br /><br />Notes: For outward view, Mahabharata and other Puranas mentions that Mudgala sported with Indrasena. Srimadacharya has explained all the secrets behind those in this manner. Purana’s mentions that initially Mudgala pretended like a person with leprosy disease tested Indrasena’s loyalty and then married and sported with her in divine form.<br /><br />Here if we understand that the leprosy form of Mudgala is the Mudgala cursed by Lord Brahama, and the diving form he took later was due to complete presence of Vayudevaru then we will know its implication consistent with the Acharya’s resolution<br /><br /><br /><h3 class="smller">Indrasena’s Penanace</h3><br /><b>tato deshAntaraM gatvA tapashchakre sa mudgalaH |<br />sendrasenA viyuktAtha bhartrA chakre mahat.h tapaH || 18.123||</b><br /><br />Later Mudgala left to foreign land and performed penance. Seperated from her husband, Indrasena indulged herself in mighty penance.<br /><br /><b>taddehagA bhAratI tu keshavaM shaN^kare sthitam.h |<br />toshhayAmAsa tapasA karmaikyArthaM hi pUrvavat.h || 18.124||</b><br /><br />Only Bharatidevi present in the body meditated upon Sri Hari present in Shankara and pleased him as usual for the purpose of having unison with the task performed by the others.<br /><br /><br /><b>umAdyA raudramevAtra tapashchakruryathA purA |<br />pratyaxe cha shive jAte taddehasthe cha keshave || 18.125||<br /><br />pR^ithak.hpR^ithak.h svabhartrAptyai tAH paJNchApyekadehagAH |<br />prArthayAmAsurabhavat.h paJNchakR^itvo vacho hi tat.h || 18.126||</b><br /><br />All the others led by Parvathi performed penance to please Rudradevaru as usual. When Shiva and Sri Hari appeared in front of them all the five of them though in the same body requested to grant boons so that they will be united with their husbands respectively. Their words came out 5 times from their mouth.<br /><br /><h3 class="smller">Notes:</h3><br /><b>1.</b> Pleased by their penance Sri Hari appeared in front of BharatiDevi and and Rudradevaru in front of others. At that time all of them said “patim dehi” separately. This means that though the individuals were since they resided in one body and since their words came out of the same mouth it looks like the same person uttered this sentence five times. It is like one woman asked “patim dehi” (grant me husband) five times.<br /><br /><b>2.</b> They had asked for a similar boon when they had performed penance as Brahmin Maiden. It should be noted that since they had an extraordinary background, in order to achieve the goal the performed the penance again in this birth and requested for boons.When Bharatidevi was in the body of Viprakanya, just as Sri Hari was pleased with her and granted the boon she had contact with her husband Vayudevaru in her birth as Indrasena. But the others had not yet achieved it. So they perfomed special penance in this birth again. It should be noted that for others, the boon affected to an extent that they did not have contact with Mudgala.<br /><br /><br /><h3 class="smller">Boon from Shiva to have five husbands</h3><b>shivadehasthito vishhNurbhAratyai tu dadau patim.h |<br />anyAsAM shiva evAtha pradadau chaturaH patIn.h || 18.127||</b><br /><br />Vishnu present in Shiva granted the boon of Union with her husband to Bharati. Shiva granted four husbands to all the other four demi-goddess.<br /><br />Notes: Since they asked “patim dehi” (give me husband) five times, they received the boon of having 5 husbands. This boon was granted by Shiva to others and Hari present within Shiva to Bharatidevi. It should be noted that even there since the words of both Hari and Hara came from the mouth of Hara only, this meant that they should have total of five husbands. It should be noted that Shiva mis-understood that one woman had asked for five husbands, he granted such a wish.<br /><br /><br /><b>devyashchatasrastu tadA dattamAtre vare.amunA |<br />devAnAmavatArArthaM paJNcha devyaH sma ityatha || 18.128||<br /><br />nAjAnannekadehatv AchchidyogAt.h xIranIravat.h |<br />tAH shrutvA svapatiM devi nachirAt.h prapsyasIti cha || 18.129||</b><br /><br />Since the four goddess did not know that they were there in order to aid incarnation of demi-gods on earth, since they were in one body, since they did not have contact with their real spirit and they were like water mixed in milk, each one of them heard the boon granted from shiva as “Devi (goddess), you will join your husband very soon”.<br /><br />Notes: This opines that since the other demi-goddess except Bharatidevi had forgotten the fact that they were born to serve the special purpose, they did not understand anything else but only understood that each one of them will join their husband respectively.<br /><br /><br /><br /><b>vishhNUktaM shaN^karoktaM cha chatvAraH patayaH pR^ithak.h |<br />bhavishhyantItyathaikasyA menire paJNchabhartR^itAm.h || 18.130||</b><br /><br />Listening to separate words - joining with one husband as told by Vishnu, other four husbands as told by Shiva, they mistook that one woman will have 5 husbands.<br /><br />Notes: As mentioned earlier, except Bharatidevi, all others were under such a misconception. Since Bharatidevi is all-knowing, we should not forget that she will never have any misconception of any type at any time.<br /><br /><br /><h3 class="smller">Episode of five Indras</h3> <b>rurudushchaikadehasthA ekaivAhamiti sthitAH |<br />athAbhyAgAnmahendro.atra so.abravIt.h tAM varastriyam.h || 18.131||</b><br /><br />All of them present in one body thought, that she was a single person and started crying. At that time Mahendra arrived. He asked the chaste woman:<br /><br />Notes: The speciality that though each one of them were crying separately, it appeared as though one woman was crying just like how the word “patim dehi” was heard as though said by only one person. Listening to the cries, Indra arrived there. He asked the reason for her sorrow.<br /><br /><br /><b>kimarthaM rodishhItyeva sA.abravId.h vaTurUpiNam.h |<br />shaN^karaM darshayitvaiva paJNchabhartR^itvameshha me |<br />varArthamarthitaH prAdAditi taM shiva ityatha || 18.132||<br /><br />ajAnan.h shakra AhochchaiH kimetad.h bhuvanatraye |<br />matpAlite yoshhitaM tvaM 2vR^ithA shapasi durmate || 18.133||</b><br /><br />“Why are you crying?” when he asked this – she pointed to Shiva who stood in the form of a small boy and said “when I requested him to fulfill my wish, he has granted me five husbands”. Not realizing that he was Shiva, Indra reprimanded him and asked “oh ignorant person, what is this? When I am the Lord of all three worlds, why did you curse this woman for no good reason?”<br /><br /><br /><h3 class="smller">Notes:</h3> 1. When Indra asked the reason for her crying, she pointed to the small boy standing in front of her and said that he has granted her such a boon. This clear states the fact that Shiva did not come there in his true form but he came in the form of a small boy.<br /><br />2. The reason why the Demi-gods take a different form and come can be found in the words of shastra “parOkShapriyaa iwa hi dEvaaH pratyakShadwiShaH”. Even Indra did not realize that the small boy was Shiva and thought that he was a small boy and threatened him.By asking so he showed the arrogance that he was the king of all three worlds by the words “durmatE, bhuvanatrayE, matpaalitE”<br /><br />3. Indra came there because he saw golden lotus flowers floating in river Ganga. Mahabharata gives the details that those lotus flowers were tear drops of Indrasena which when fell into the water transformed into Lotus flowers.<br /><br />4. In Lakshaalankara Vadirajaru has given a special meaning for the reason why the tear drops turned into lotus flowers - since Bharathidevi never has unhappiness at any time the tears that fell from her eyes was not of sorrow but of joy.<br /><br /><br /><h3 class="smller">Shiva’s curse to Indra</h3> <b>itIrite shivaH prAha pata 1mAnushhyamApnuhi |<br />asyAshcha bhartA bhavasi 2tvAmevaishhA varishhyati || 18.134||</b><br /><br />When Indra said so Shiva cursed him as ‘You descend from heaven, be born as human. You will be her husband, she will marry you.”<br /><br /><br /><h3 class="smller">Notes:</h3> 1. It should be noted that Shiva was enraged by Indra’s arrogant conduct and cursed him in this manner. Indra in true form is Shiva’s disciple, so in a way this behaviour of Indra was an offence to his master. The curse was a punishment to such a behavior. As a result of this curse, Indra was born as Arjuna.<br /><br />2. In the future, in Swayamvara Draupadi had to put the garland around Arjuna’s neck who split the fish yantra.It should also be noted that the curse given by Shiva when he was questioned by Indra about this boon, was in a way related to Indrasena having 5 husbands.<br /><br />3. “Her” means “Shaci” present in her.<br /><br /><br /><b>pashyAtra madavaj~nAnAt.h patitA.nstvAdR^ishAn.h surAn.h |<br />gireradhastAdasyaivetyukto.asau pAkashAsanaH |<br />udbabarha giriM taM tu dadarshAtra cha tAn.h surAn.h || 18.135||</b><br /><br />Shiva said “See the other demi-gods under this hill who have ben descended from heaven just like you because they insulted me “. Hearing this Indra lifted the hill and saw the demi-gods.<br /><br />Notes: Shiva instead of just cursing Indra, for which he was responsible, gave irrevelant information. According to that information, Shiva has imprisoned others who have insulted him under that hill. This is totally inappropriate. How is that? – It is explained next.<br /><br /><br /><b>pUrvendrAn.h mArutavR^ishhanAsatyA.nshchaturaH sthitAn.h |<br />mAnushheshhvavatArAya mantraM rahasi kurvataH || 18.136||</b><br /><br />He saw Vayu, Yama and Ashwini gods – these four demi-gods who were secretly discussing about their birth in the future as humans.<br /><br />Notes:<br /><br />1. When he lifted the hill he saw these four demi-gods. They were all Indra’s in previous Manvantara’s. Vayu by name Rochana, Yama by name Satyajith, Ashwini Gods by name Trishala and Vibhu respectively occupied the post of Indra in Swaarochisha, Uttama, Raivata and Tapas Manwantara.<br /><br />2. Next Verses (ver. 144,145) mentions that though it was true that they were assembled there, it was not because they had insulted Shiva and as a result of it he had cursed them – this was false.<br /><br /><br /><b>tato vareNyaM varadaM vishhNuM prApya sa vAsavaH |<br />tatprasAdAnnarAMshena yukto bhUmAvajAyata || 18.137||</b><br /><br />Later he performed penance to please Sri Hari who is the bestower of boons, worthy of service (The Lord is fit to be served by all including demi-gods) and by his grace, him combined with presence of SriHari’s Nara form was born on earth.<br /><br />Notes:<br /><br />This means, that later he performed penance to please Sri Hari and by his grace was born as Arjuna with presence of Nara form. Bhagavata taparya Nirnaya has details that Arjuna along with presence of Nara form, had presence Lord Vayu’s form named Veera and Vibhuti form of Vishnu named Dhananjaya: “viShNOrvaayOranaMtasya tribhiraMshairnaraHsmRutaH”<br /><br /><br /><h3 class="smller">Brahma’s curse to Shiva</h3> <b>madavaj~nAnimittena patitA iti tAn.h surAn.h |<br />mArutAdIn.h mR^ishhA.avAdIriti brahmA shivaM tadA || 18.138||<br /><br />shashApa mAnushheshhu tvaM xipraM jAtaH parAbhavam.h |<br />shakrAnnaratanoryAsi yasmai tvaM tu mR^ishhA.avadaH || 18.139||</b><br /><br />Then Brahma cursed Shiva telling “You have lied about Vayu and others telling that they have descended from heaven because they insulted you” so “You be born as human soon and you will be defeated by Arjuna who is none other than incarnation of Indra whom you cursed”.<br /><br /><br /><h3 class="smller">Notes:</h3> 1. Just as Indra who questioned Shiva was cursed by him, Shiva who falsely blamed Virtuous people like Vayudevaru was also cursed by Brahma.<br /><br />2. Vayudevaru is the follower of Shuddha Bhagavatadharma (Supreme way of Living as mentioned for followers of Vishnu) and who was never offensive to anyone. False allegations against such a person became the cause of his next incarnation.<br /><br />3. This also illustrates the fact that if we have wrong knowledge about Vayudevaru – the one who frees us from the curse of birth and death cycle, then we cannot escape the birth on earth.<br /><br />4. Ashwattama was the one who was born on earth due to the curse of Brahma. There is a unique point here that though Ashwattama was very much higher in gradation compared to Arjuna, he suffered many defeats against Arjuna due to this curse.<br /><br /><br /><b>machchhaptAnAM cha devInAmavichArya mayA yataH |<br />patiyogavaraM prAdA nAvApsyasi tataH priyAm.h || 18.140||<br /><br />mAnushheshhu tataH pashchAd.h bhAratIdehanirgatAm.h |<br />svaloke prApsyasi 1svArthe varo.ayaM te mR^ishhA bhavet.h || 18.141||</b><br /><br />You have given boons of joining their husbands to goddess whom I have cursed, without consulting with me, so you will not be able to marry your wife in human birth. Later you will join your wife coming out of Bharatidevi’s body in your own world. Your boon will not turn out to be true in your case.<br /><br /><br /><h3 class="smller">Notes:</h3> 1. We already know the details about the curse Parvati and others received to have other men as their husband. Without considering this fact, without discussing with Brahmadevaru, he granted boons for them to receive their husband which was an offense against Brahmadevaru. It has to be noted that as a result of this Ashwattama – incarnation of Shiva did not marry Parvatidevi present in Draupadi and remained bachelor all life.<br /><br />2. Thus Brahmadevaru graced the other demi-goddess to benefit from Shiva’s boon, but he did not make it come true for Shiva. Shiva’s words that Vayudevaru had insulted him turned out to be false and in turn became an offense committed by Shiva towards Vayudevaru. Along with that, since he gave boon which was against the curse given by Brahma, it resulted in him committing offence against Brahma as well. As a result he received the curse to remain Bachelor all life.<br /><br />3. Bhishma and Ashwattama are the two people recorded in Mahabharata who remained bachelor’s all life. Both of them were prevented from uniting with their wife because of this curse. It is special to note that both of them were cursed by Brahma. Bhishma was cursed because he committed offense against a cow and Ashwattama was cursed because he committed againd Lord Brahma<br /><br /><br /><b>eshhA sA draupadI nAma paJNchadevItanurbhavet.h |<br />mR^ishhA vAg.h yeshhu te proktA mArutAdyAstu te.akhilAH || 18.142||<br /><br />tAsAM patitvamApsyanti bhAratyaiva tu pArvatI |<br />saMyuktA vyavahAreshhu 3pravarteta nachAnyathA || 18.143||</b><br /><br />Along with five demi-goddess, she will incarnate as Draupadi. “She will become the wife of the demi-gods about whom you have lied. Parvathi along with Bharati will be involved in all the activites. This cannot be prevented”.<br /><br />Notes: The demi-gods who were discussing under the hill – Vayu, Yama, Ashwini’s were born as Bhima, Yudhistira, Nakula and Sahadeva respectively and were the husbands of Bharati, Shyamala and Usha’s present in Draupadi. It should be noted that though Parvati was present in Draupadi’s body, she did not get to marry Ashwattama.<br /><br /><br /><b>ete hi mArutAdyAste devakAryArthagauravAt.h |<br />jAtA iti shrutistatra nAvaj~nA te.atra kAraNam.h || 18.144||</b><br /><br />“Veda’s mention that Vayu and the other demi-gods incarnated as humans because of the importance of the task assigned to them by the Supreme Lord. Their incarnation is not because they insulted you”.<br /><br />Notes:<br /><br />1. This means that just like Vayudevaru, Indra and others were born as Bhima et al in order to accomplish the task assigned by Supreme Lord and not because they insulted Shiva.<br /><br />2. It should be noted that they did not insult Shiva in the first place.Since he alleged them falsely, they received more importance than him and to the worldly view he was defeated by them sometimes.<br /><br /><br /><b>dIrghakAlaM manushhyeshhu tatastvaM sthitimApsyasi |<br />ityuktvA prayayau brahmA so.ashvatthAmA shivo.abhavat.h |<br />paJNchadevItanustveshhA1 draupadI nAma chAbhavat.h || 18.145||</b><br /><br />“Therfore you will live on earth forever”. Having said so, Lord Brahma left. Shiva was born as Ashwattama. Indrasena who had presence of 5 demi-goddess was born as Draupadi Devi.<br /><br /><br /><b>vedeshhu sapurANeshhu bhArate chAvagamyate |<br />ukto.arthaH sarva evAyaM tathA pUrvoditAshcha ye || 18.146||</b><br /><br />All the facts mentioned here along with all the incidences mentioned earlier, have been clearly mentioned in Vedas, Puranas and Mahabharata.<br /><br />Notes:<br /><br />1. The order in which the verse is stated “vedeshhu sapurANeshhu bhArate ch” mentions that all the facts stated here and mentioned earlier have been established in Vedas, Puranas and more importantly in Mahabhartha.<br /><br />2. All these details have been explained completely in Garuda Purana’s BrahmaKaanda. It should be noted that all these details are mentioned in paMchEMdrOpaakhyaana where Draupadi Swayamvara of Mahabhartha is narrated.<br /><br /><br />Thus ends the postings of the fascinating story behind Draupadi Devi's birth. Hope all of you are benefitted from reading this.<br /><br />Best Regards,<br /><br /><span style="font-weight: bold;">Hare Srinivasa </span>Madhwa Vallabhahttp://www.blogger.com/profile/06022473407816317285noreply@blogger.com22