Guest guest Posted November 23, 1999 Report Share Posted November 23, 1999 Dear HariBhaktas, This series of postings by Sriprasad opens out lot of philosophical aspects of Dvaitha like " Ranganendha Bhavavuhingithendhana " which gives ever lasting confidence in Lord's name. and also speaks out importance of " Namasmarana. I thank Sriprasad, Smt ShobaSrinivasan and Madhusudan Rao C.R for this Jnyana satra. Two cents from my end to this particular posting. Pontiff mentioned in this posting is none other than Sri SathyaBodharu a great devotee and Aparoxagyani.Sri Vijayadaasaru,Sri Gopala Daasaru, Sri Jagannatha Daasaru sung lot of padas praising his greatness.Sthri who invited Sri Vijayadaasaru to her house was a Apsara Sthri. She and Brugumuni simultaneously took birth on this Bumi.Before leaving for earth she had assurance from Brugumuni that whenever she goes out of way in kaliyuga ,he will guide and bring her to path.That is why Sri Vijayadaasaru choose to go to her house amidst lot of protests. Sri Sathyabodhara Vrindhavan is located in Savanur ,35 Kms away from Hubli.I would like to mention here that there is a Sathyabodhara mutt in old Hubli (about 150 yrs old) where we can see Sri Raghavendra Mrithika Vrindhavan is installed opposite to Sri Sathyabodhara Vrindhavan. This posting invokes smarne of both Sri Sathyabodharu and Sri Vijayadaasaru. Namaskara Madhusudan >Hunsur_Sriprasad > >CC: bkrrao > vijayadAsara kavacha - part 2 >Tue, 23 Nov 1999 10:43:46 -0500 > >Hunsur_Sriprasad > > > >Dear vaishNavas > >Here is the third part of the kavacha. It covers Verses 5 to 8. > >In the service of vijaya viThThala > >Shobha Srinivasan (srinivasan), >CR Madhusudhana Rao (madhu_cr) >Hunsur Sriprasad (sripi) > >================================================== >(vijayadAsara kavacha - part 3) > >Verse 5: >======= >ivara nambidA janake bhavavidembudo >havaNavAgadO nammavara matavido || 5 || > >Translation: >============ >Those who believe in him will not experience the trials and tribulations >of sansara; this is the opinion of our people. > >Commentary: >========== >There are 2 aspects to consider - believing the values he followed, >and believing in him personally. The first one is easy because the path >he followed, the values he espoused are nothing other than the basic >tenets of dvaita. There can be no question whatsoever about the efficacy >of this leading us out of sansara. > >Then there is the question of believing him personally. There is the >well known example of great souls like gOpala dAsaru, jagannAtha >dAsaru etc who followed him and took the high road to salvation. But >the point to note is that his grace was not limited to such enlightened >souls only. I will give an example to illustrate this. > >During his time, there was a well known woman of loose morals. Though >born in a pious family, she had associated with people from all walks >of life, including some non-hindus. Needless to add, she was shunned by >orthodox people. Hearing about the greatness of vijayadAsaru, she met >him and begged him to purify her worthless life by eating at her house. >When he demurred, she clung to his feet and started weeping profusely. >He was moved by her genuine remorse and was also bound by his desire to >help anybody who sought refuge in him. He accepted her invitation even >though he knew that the consequences would be severe. > >The next day, after his regular puja, he went with just his wife. She >used the provisions and prepared naivEdya, which was offered to god. He >took food symbolically without actually eating anything, and sent his >wife away. Then his hostess ate the naivedya and prostrated before him. >Then a very strange thing happened, her life ended in that posture. >What had happened was that by his grace, vijayadAsaru had wiped her sins >away, and God had ended her life as her prArabda karma was over. Later, >her last rites were performed under his guidance. > >This incident was conveyed, with additional coloring, by some evil-minded >people to the then pontiff of uttarAdhi mATha. Even though the pontiff >knew the greatness of vijayadAsaru, and felt that there must have been >a deeper shastraic reason for his action, he had to act on available >information and so, was forced to excommunicate vijayadAsaru. When >vijayadAsaru read the letter announcing his punishment, he kept it on his >head (signifying the reverence and humility with which he was accepting >the terrible punishment) and announced that this too was guruprasAda. > >In course of time, the pontiff visited chippalagiri along with his retinue. >vijayadAsaru was sad that he would not be able to view 'digvijaya rAma' >(the icon worshipped by uttAradhi maTha pontiffs). He stood outside the >temple and watched the proceedings from a distance. Suddenly, he realized >that it was almost noon and that he had not offered naivEdya to the deity >that he worshipped at home (vijaya vittala). Unable to go home, he looked >around and saw a cook taking out excess water from the cooked rice (anna >ganji). With great devotion he offered this as naivedya to vittala and >asked him to be satisfied with that for that day. Lo behold, anna ganji >started flowing from digvijaya rAma's mouth. No amount of wiping would >stop the flow. The pontiff, who was a great bhakta and gyAni himself, >immediately realized that another great bhakta was close by and sent his >attendants to look around. On learning of vijadAsaru's presence, and his >reluctance to come inside because of the punishment, the pontiff >immediately >revoked it and asked his attendants to escort vijayadAsaru inside with >great respect. As soon as vijayadAsaru prostrated in front of rAma, the >flow of ganji stopped! What a merciful Lord! and what a great devotee!! >Only great gyAnis and bhaktas can appreciate the bond of love that exists >between the Lord and His true devotees. > >Later, when they were in private, vijayadAsaru informed the pontiff that >the woman was actually an apsara (heavenly female) who had been cursed >to lead a wretched human life. Scared by the curse, she had approached >him (when he was still bhrigu muni) and obtained a promise to help her >on earth. > >Was the author exaggerating when he said 'ivara nambida janake bhava >vidembudo?' > >Verse 6: >======= >pApakOTiya rAshi lEpavAgadO >tApa kaLevanO balu dayApayOnidhI || 6 || > >Translation: >============ >(for those who believe in him) there will no contact with the mountains >of sins. This ocean of mercy removes our difficulties and pains, > >Commentary: >========== >What does 'pApa kOTi' mean? And how does it get generated? Most actions >that people normally perform in the course of everyday life, actions that >you would never associate with sin, like say, spitting, plucking a flower, >cooking vegetables, taking a bath in the nude, are sinful, in the strict >shastraic sense. I once heard a beautiful composition by shrI prasanna >venkatEsha dAsaru in which he lists some of the sins that we perform >without >second thought, and it was an eye-opener. So, every day we live, we >continue >to add to our mountain of sin. Our scriptures say that in one birth, each >person accumulates enough sin to cause 10 more births! Left to itself, this >phenomenon can quickly spiral out of control, leading to innumberable >amount of births, with no way out. > > So, what is the solution? These sins >can get wiped out only through His grace, and to achieve that you need >bhakti that is entwined with correct gyana. > >If the above is indeed true, then what is the way out of this spiral? >How can one break the hold of this mountain of sins? Only through pure >and sullied bhakti towards the Lord (bhakti that is complemented by >correct gyAna). And to get that, you have to associate with great souls >and seek their guidance and help. vijayadAsaru was obviously one such >personality. That is why the author says " pApakOTiya rAshi lEpavAgadO " . >That is also the reason why they say " guruvina gulAmanAguva tanaka >doreya daNNa mukuti " (liberation is impossible without becoming the >slave of a guru). > >The verse uses the term " tApa " which normally means heat or glow. But >in this context it means 'tApatraya' - the three kind of miseries which >human beings have to suffer in this world - 'adhyAtmika', 'Adhidaivika' >and 'Adhibuotika'. Thus 'tApa kaLEvanu' means the one who reduces all >your miseries. Obviously, such a person is a 'balu dayapayOnidhi' - an >ocean of mercy. > >Verse 7: >======= >kavanarUpadI hariya stavana mADidA >bhuvana bEDidA mAdhavana nODidA || 7 || > >Translation: >============ >Through meaningful and melodious songs he worshipped hari. He saw mAdhava >and achieved a happy state. > >Commentary: >========== >Like all the great haridAsas before him, vijayadAsaru also worshipped >god through his touching, meaningful and melodious songs. He was very >prolific and is credited with around 75,000 compositions. He did not >create large and substantial works like the harikathAmruta sAra, >preferring small and simple works like padas, ugAbhOgas and suLAdis. >But there is no aspect of dvaita that he has not covered in detail. > > " mAdhavan nODida " gives you the feeling that he saw mAdhava, and that >it was a one-time climax to his illustrious career. Far from it. He >saw and experienced hari's divine lIlas hundreds of times in his life. >He used to visit tirupati every year for the brahmOtsava and each year >there used to be some special incident or the other. He visited all >major shrines and temples of India, at least twice. > >Verse 8: >======= >ranganendanA bhavavu hingitendanA >mangaLAnganA antarangavaritanA || 8 || > >Translation: >============ >He preached that by worshipping Sri Ranga one can get rid of all fetters >of sansara. He has understood the heart of shri hari, who is full of >auspicious attributes. > >Commentary: >========== >This verse is a terse statement of several dvaita concepts - hari >sarvottamatva (supremacy of hari), and liberation being granted by >hari as prasada for pure and unsullied devotion. The phrase 'mangaLanga' >is based on another concept that the Lord's body is 'aprakruta' (a >simple definition would be - something that is not made up of elements >created by prakruti or nature). His body is made up of gyAna and >Ananda (bliss and knowledge). The phrase 'antarangavaritana' can >be interpreted in 2 ways - one who knows the heart of hari, and one >who knows (or sees) hari in his heart. Both mean that vijayadAsaru >was a brahma gyAni of the highest order (which is not surprising since >he was an incarnation of bhrigu muni - the one who showed the world >that hari is sarvOttama and worthy of the purest devotion). Another >interpretation of " antarangavaritanA " is that vijayadAsaru lead his >whole life according to the dictates of the Lord, which is also true >because he incarnated as vijayadAsaru only because it was the Lord's >wish. > >>nAham kartA hariH kartA tatpUjA karmachaakhilam.h| >taThaapi matkR^itaa pUja tatprasaadhEna naanyaThaa| >tadbhakti tadphalam.h mahyam.h tatprasaadaat.h punaH punaH | >karmanyaasO harAvevam.h vishNOsthR^iptikaraH sadhA || > > " I am not the doer, shri Hari is the doer, all the actions that I do are >His worship. Even then, the worship I do is through His grace and not >otherwise. That devotion and the fruits of the actions that come to me are >due to His recurring grace " >If one always practices to do actions with a dedicated spirit to Hari, in >this way, it pleases Vishnu. > --- Quoted by Sri madhvAchArya in GitA tAtparya > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 23, 1999 Report Share Posted November 23, 1999 Dear vaishNavas Here is the third part of the kavacha. It covers Verses 5 to 8. In the service of vijaya viThThala Shobha Srinivasan (srinivasan), CR Madhusudhana Rao (madhu_cr) Hunsur Sriprasad (sripi) ================================================== (vijayadAsara kavacha - part 3) Verse 5: ======= ivara nambidA janake bhavavidembudo havaNavAgadO nammavara matavido || 5 || Translation: ============ Those who believe in him will not experience the trials and tribulations of sansara; this is the opinion of our people. Commentary: ========== There are 2 aspects to consider - believing the values he followed, and believing in him personally. The first one is easy because the path he followed, the values he espoused are nothing other than the basic tenets of dvaita. There can be no question whatsoever about the efficacy of this leading us out of sansara. Then there is the question of believing him personally. There is the well known example of great souls like gOpala dAsaru, jagannAtha dAsaru etc who followed him and took the high road to salvation. But the point to note is that his grace was not limited to such enlightened souls only. I will give an example to illustrate this. During his time, there was a well known woman of loose morals. Though born in a pious family, she had associated with people from all walks of life, including some non-hindus. Needless to add, she was shunned by orthodox people. Hearing about the greatness of vijayadAsaru, she met him and begged him to purify her worthless life by eating at her house. When he demurred, she clung to his feet and started weeping profusely. He was moved by her genuine remorse and was also bound by his desire to help anybody who sought refuge in him. He accepted her invitation even though he knew that the consequences would be severe. The next day, after his regular puja, he went with just his wife. She used the provisions and prepared naivEdya, which was offered to god. He took food symbolically without actually eating anything, and sent his wife away. Then his hostess ate the naivedya and prostrated before him. Then a very strange thing happened, her life ended in that posture. What had happened was that by his grace, vijayadAsaru had wiped her sins away, and God had ended her life as her prArabda karma was over. Later, her last rites were performed under his guidance. This incident was conveyed, with additional coloring, by some evil-minded people to the then pontiff of uttarAdhi mATha. Even though the pontiff knew the greatness of vijayadAsaru, and felt that there must have been a deeper shastraic reason for his action, he had to act on available information and so, was forced to excommunicate vijayadAsaru. When vijayadAsaru read the letter announcing his punishment, he kept it on his head (signifying the reverence and humility with which he was accepting the terrible punishment) and announced that this too was guruprasAda. In course of time, the pontiff visited chippalagiri along with his retinue. vijayadAsaru was sad that he would not be able to view 'digvijaya rAma' (the icon worshipped by uttAradhi maTha pontiffs). He stood outside the temple and watched the proceedings from a distance. Suddenly, he realized that it was almost noon and that he had not offered naivEdya to the deity that he worshipped at home (vijaya vittala). Unable to go home, he looked around and saw a cook taking out excess water from the cooked rice (anna ganji). With great devotion he offered this as naivedya to vittala and asked him to be satisfied with that for that day. Lo behold, anna ganji started flowing from digvijaya rAma's mouth. No amount of wiping would stop the flow. The pontiff, who was a great bhakta and gyAni himself, immediately realized that another great bhakta was close by and sent his attendants to look around. On learning of vijadAsaru's presence, and his reluctance to come inside because of the punishment, the pontiff immediately revoked it and asked his attendants to escort vijayadAsaru inside with great respect. As soon as vijayadAsaru prostrated in front of rAma, the flow of ganji stopped! What a merciful Lord! and what a great devotee!! Only great gyAnis and bhaktas can appreciate the bond of love that exists between the Lord and His true devotees. Later, when they were in private, vijayadAsaru informed the pontiff that the woman was actually an apsara (heavenly female) who had been cursed to lead a wretched human life. Scared by the curse, she had approached him (when he was still bhrigu muni) and obtained a promise to help her on earth. Was the author exaggerating when he said 'ivara nambida janake bhava vidembudo?' Verse 6: ======= pApakOTiya rAshi lEpavAgadO tApa kaLevanO balu dayApayOnidhI || 6 || Translation: ============ (for those who believe in him) there will no contact with the mountains of sins. This ocean of mercy removes our difficulties and pains, Commentary: ========== What does 'pApa kOTi' mean? And how does it get generated? Most actions that people normally perform in the course of everyday life, actions that you would never associate with sin, like say, spitting, plucking a flower, cooking vegetables, taking a bath in the nude, are sinful, in the strict shastraic sense. I once heard a beautiful composition by shrI prasanna venkatEsha dAsaru in which he lists some of the sins that we perform without second thought, and it was an eye-opener. So, every day we live, we continue to add to our mountain of sin. Our scriptures say that in one birth, each person accumulates enough sin to cause 10 more births! Left to itself, this phenomenon can quickly spiral out of control, leading to innumberable amount of births, with no way out. So, what is the solution? These sins can get wiped out only through His grace, and to achieve that you need bhakti that is entwined with correct gyana. If the above is indeed true, then what is the way out of this spiral? How can one break the hold of this mountain of sins? Only through pure and sullied bhakti towards the Lord (bhakti that is complemented by correct gyAna). And to get that, you have to associate with great souls and seek their guidance and help. vijayadAsaru was obviously one such personality. That is why the author says " pApakOTiya rAshi lEpavAgadO " . That is also the reason why they say " guruvina gulAmanAguva tanaka doreya daNNa mukuti " (liberation is impossible without becoming the slave of a guru). The verse uses the term " tApa " which normally means heat or glow. But in this context it means 'tApatraya' - the three kind of miseries which human beings have to suffer in this world - 'adhyAtmika', 'Adhidaivika' and 'Adhibuotika'. Thus 'tApa kaLEvanu' means the one who reduces all your miseries. Obviously, such a person is a 'balu dayapayOnidhi' - an ocean of mercy. Verse 7: ======= kavanarUpadI hariya stavana mADidA bhuvana bEDidA mAdhavana nODidA || 7 || Translation: ============ Through meaningful and melodious songs he worshipped hari. He saw mAdhava and achieved a happy state. Commentary: ========== Like all the great haridAsas before him, vijayadAsaru also worshipped god through his touching, meaningful and melodious songs. He was very prolific and is credited with around 75,000 compositions. He did not create large and substantial works like the harikathAmruta sAra, preferring small and simple works like padas, ugAbhOgas and suLAdis. But there is no aspect of dvaita that he has not covered in detail. " mAdhavan nODida " gives you the feeling that he saw mAdhava, and that it was a one-time climax to his illustrious career. Far from it. He saw and experienced hari's divine lIlas hundreds of times in his life. He used to visit tirupati every year for the brahmOtsava and each year there used to be some special incident or the other. He visited all major shrines and temples of India, at least twice. Verse 8: ======= ranganendanA bhavavu hingitendanA mangaLAnganA antarangavaritanA || 8 || Translation: ============ He preached that by worshipping Sri Ranga one can get rid of all fetters of sansara. He has understood the heart of shri hari, who is full of auspicious attributes. Commentary: ========== This verse is a terse statement of several dvaita concepts - hari sarvottamatva (supremacy of hari), and liberation being granted by hari as prasada for pure and unsullied devotion. The phrase 'mangaLanga' is based on another concept that the Lord's body is 'aprakruta' (a simple definition would be - something that is not made up of elements created by prakruti or nature). His body is made up of gyAna and Ananda (bliss and knowledge). The phrase 'antarangavaritana' can be interpreted in 2 ways - one who knows the heart of hari, and one who knows (or sees) hari in his heart. Both mean that vijayadAsaru was a brahma gyAni of the highest order (which is not surprising since he was an incarnation of bhrigu muni - the one who showed the world that hari is sarvOttama and worthy of the purest devotion). Another interpretation of " antarangavaritanA " is that vijayadAsaru lead his whole life according to the dictates of the Lord, which is also true because he incarnated as vijayadAsaru only because it was the Lord's wish. Quote Link to comment Share on other sites More sharing options...
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