Tripuraantaka - Shiva, the slayer of Tripuraasura

Shiva-sthuthi

The Shiva sthuthi composed by Naarayana Pandithaacharya in the Prithvi metre, describes the oneness of Vishnu and Shiva, as Harihara. This concept means that they concur with each other and does not mean that they are one and the same. Shiva is described as one with an almost translucent body (like sphatika mani*) smeared with ash, matted locks which are golden amber in colour, third eye placed vertically on his forehead, not fully open, a crescent moon in his locks and a patch of blue at his throat. He has four arms and has a serpent around his neck. He is either draped in tiger or elephant skin.

We pray to the manoabhimani devathe** who is Shiva, to train our mind, to the epitome of vairagya (detachment) to help us consider this material world and all that it offers, as something as flimsy as the ash smeared on his body.

We pray to the one who reduced Kaama deva to ashes, to burn the unrighteous desires that arise within us.

We pray to Rudra devaru to lead us on the path of saadhane, to destroy the ignorance that clouds the mind. The five types of ignorance (tamassu) being: agnaana, moha, mahamoha, taamisra, andhataamisra***

We pray to you, the refuge of Indra and other Gods, to give us clarity of thought and contentment. We pray to you as a guru, to be the bridge between Hari and us. Narayana Pandithaacharya expresses anguish at the short-sighted people who vie with each other claiming Vishnu/ Shiva to be greater, and thus cause cracks in society.

*translucent rose quartz

**the deity who controls the mind

***lack of knowledge, false belief, adamantly believing the false belief to be true, reviling those whose belief is different, willing to kill those whose beliefs are different

Rudra devaru has also been described as possessing five aspects….Ishaana, Tatpurusha, Aghora, Sadyojata and Vaamadeva, represented by five faces. Hence, he is called Panchaanana.

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to listen to this sthuthi chanted by Vidyabhushana

Mani-manjari

Naarayana Pandithaacharya has around 20 literary works credited to him. Amongst them, Mani-manjari is a prequel to his Madhwa Vijaya. Mani-manjari comprises eight sargas (chapters) and 301 shlokas. The first two describe creation and Raamaavataara* briefly and the next two describe Krishnaavataara. The following four sargas describe the philosophical principles of the times and then go on to describe the advent of Madhwaachaarya. The fifth sarga describes the ascent of Bouddha dharma** and the beginnings of Advaitha philosophy, while the sixth and seventh are devoted to Adi Shankaraacharya’s life and the rise of “Maayavaada”. The eighth sarga deals with the conflict between “Maayavaada” and “Tattvavaada” before Madhwaachaarya, and lays the foundation for Madhwa Vijaya, by introducing the birth of Acharya Madhwa. Mani-manjari is the first poem taught to students who learn Sanskrit in Madhwa educational institutions and hence remains in circulation to date. Also, the principles of Advaitha are said to have sprouted from the misinterpretation of Vedic texts, and were hence decried by Madhwaachaarya.

*Naarayana Pandithaacharya has also written the Sangraha Raamayana in 3000 verses and is not only like a condensed Valmiki Raamayana but also addresses all doubts regarding the epic. This work is based on the Raamayana as narrated by Madhwaachaarya in his Mahabharatha Tatparya Nirnaya.

**Lord Buddha, the ninth avataara of Vishnu, delivered his definitions of Vedas and Upanishads but did not elaborate on them. Therefore it was up to each to interpret it according to their gunas and swaroopas. The demonic brothers, Tripurasuras, who were incapable of understanding the Vedas showed keen interest in their study and observance, and were consequently killed by Lord Shiva, with a single arrow from his bow, Pinaka.