-Translated by SGP Char

Chapter 14: pitR^igaNa saMdhi

This saMdhi is also called "saRva jIvana kalpa saMdhi"

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

kR^itiramaNa pradyumna vasudE

vategaLAhaMkAratrayadoLu

chaturaviMshati rUpadiMdali bhOjyanenisuvanu

hutavahAxAMtaRgata jayA

patiyu tAnE mUradhika triM

shati surUpadi bhOktR^i enisuva bhOktR^igaLoLagiddu.....HKAS_14-01

kR^itiramaNa = husband of kR^iti nAmaka laxmI dEvi

pradyumna = pradyumna nAmaka ParamAtma

vasudEvategaLa = aShTa vasu dEvata-s (they are 8 of them)

ahaMkAra trayadoLu = 3 types of ahaMkAra tatva-s i.e. vaikArika, taijasa & tAmasa

chaturaviMshati rUpadiMdali = in 24 rUpa-s (8 vasu-s)x(3 ahaMkAra tatva-s) = 24 rUpa-s

bhOjyanenisuvanu = called as 'bhOjya' - existing in those food items worth consuming

hutavahAxAMtaRgata = aMtaRyAmi of R^idra dEvaru who has agni in the third eye on his forehead (hutavaha - while we perform yaj~na, agni reaches the havissu to the dEvata-s)

jayApatiyu = saMkaRShaNa nAmaka ParamAtma, who is the husband of jayA nAmaka laxmI dEvi

tAnE = Himself

mUradhika triMshati surUpadi = in 33 rUpa-s (11 EkAdasha R^idra-s)x(3 ahaMkAra tatva-s)

bhOktR^igaLoLagiddu = existing as aMtaRyAmi in the 3 brahmins invited during pitR^i kArya (one brahmin each for pitR^i, pitAmaha & prapitAmaha)

bhOktR^i enisuva = exists as bhOktR^i nAmaka ParamAtma

In order to please the pitR^i-s (forefathers), one needs to perform their shrAddha kARya. When they do so, they obtain the anugraha of their pitR^i-s.kR^itipati pradyumna nAmaka ParamAtma exists in the food items that are used in performing the shrAddha. The aShTa vasu-s are the abhimAni-s at the pitR^i-s place.

1)agni

2)drONa

3)dhruva

4)dOSha

5)dyu

6)prANa

7)aRka

8)vibhAvasu

ahaMkAra tatva which are borne out from mahatatva are of 3 types. These are called ahaMkAratraya-s and they are - 1) vaikArika ahaMkAra, 2) taijasa ahaMkAra & 3) tAmasa ahaMkAra.

If every vasu is considered to have the ahaMkAratraya-s, then we obtain 8x3=24 rUpa-s. kR^itipati pradyumna exists in 24 rUpa-s as bhOjya in the bhOjya vastu-s.

agni, who reaches the havissu to the dEvata-s while we perform yaj~na-s is also called 'hutavaha'. mahaR^idra has agni in the third eye which lies on his forehead. That is why he is called 'hutavahAkaxa' in this stanza.

R^idra referred in this stanza must be considered as EkAdasha R^idra. EkAdasha R^idra-s are the abhimAni-s at the pitAmaha's place. The EkAd asha R^idra-s are listed below:-

pARvatipati R^idra

raivata

Oja

bhava

bhIma

vAma

ugra

vR^iShAkapi

ajaikapAt

ahiRbudhna

bahurUpa

jayApati saMkaRShaNa nAmaka ParamAtma is the aMtaRyAmi in the Ekadasha R^idra-s. If every R^idra is considered to have ahaMkAratraya then we obtain 11x3=33 rUpa-s

Existing in the invited brahmins for shrAddha kaRma kR^itipati pradyumna nAmaka ParamAtma pervades in 24 rUpa-s as bhOktR^i. jayApati saMkaRShaNa nAmaka ParamAtma also exists as bhOjya & bhOktR^i in 33 rUpa-s as above. This is what JagannAtha dAsa describes as 'tAnE' - meaning bhOjya nAmaka pradyumna Himself is bhOktR^i nAmaka saMkaRShaNa

Aradhika mUvattu rUpadi

vArijAptanoLirutihanu mA

yAramaNa shrIvAsudEvanu kAlanAmadali

mUru vidha pitR^igaLoLu vasu tripu

rAri Adityaganiruddhanu

tOrikoLLade kaRtR^ikaRmakriyanenisikoMba..HKAS_14-02

mAyAramaNa = husband of mAyA nAmaka laxmI dEvi

shrIvAsudEvanu = vAsudEva nAmaka ParamAtma

kAlanAmadali = on the day that the shrAddha is performed (once in a year)

Aradhika mUvattu rUpadi = (12 Aditya-s)x(3 ahaMkAratrya-s) = 36 rUpa-s

vArijAptanoLu = in sURya who is the friend of lotus flower (indicating 12 Aditya-s)

irutihanu = exists as tithyAMtaRgata & kAlAMtaRgata

mUru vidha pitR^igaLoLu = existing in pitR^i, pitAmaha & prapitAmaha (in the Brahmins invited in those places)

vasu = aShTa vasu-s

tripurAri = primarily R^idra dEvaru who killed tripurAsura (other R^idra-s also included - for understanding purposes 11 R^idra-s)

Adityaganu = as dvAdashAdityAMtaRgata in His rUpa-s of pradyumna, saMkaRShaNa & vAsudEva

aniruddhanu = pradyumna, saMkaRShaNa & vAsudEva Himself existing as aniruddha nAmaka

tOrikoLLade = existing in the person performing the shrAddha and without letting them know

kaRtR^i = as 'kaRtR^i' in the performer of the shrAddha

kaRma = as 'kaRma' - being shrAddha kaRmAMtaRgata

kriya = as 'kriya' in Brahmins pAda praxALa etc.

enisikoMba = called by the above names

JagannAtha dAsa explains about the bhagavadrUpa-s to be meditated in the invited brahmins in place of prapitAmaha. vArijApta means - friend of lotus flower - i.e. sURya - indicating the 12 Aditya-s.

mAyApati vAsudEva is the aMtaRyAmi in the dvAdashAditya-s. He exists as 'kAla' on the day that the shrAddha is performed (once in a year). If we consider that every Aditya has ahaMkAratraya-s, we obtain 12x3 = 33 rUpa-s. He exists in 33 rUpa-s as prEraka in the shrAddha kARya-s.

During shrAddha we invoke pitR^i, pitAmaha & prapitAmaha and the aShTavasu-s, EkAdasha R^idra-s & dvAdashAditya-s are abhimAni-s in them respectively. Their aMtaRyAmi-s are pradyumna, saMkaRShaNa & vAsudEva nAmaka ParamAtma, who carries out the kARya-s.

This is described by JagannAtha dAsa as 'vasu' for aShTavasu-s, 'tripurAri' for EkAdasha R^idra-s, and 'Aditya' for the dvadashAditya-s.The same pradyumna, saMkaRShaNa & vAsudEva exist as exists in the performer of the shrAddha as aniruddha. aniruddha exists as kaRtR^i, kaRma & kriya.aniruddha exists in the performer of the shrAddha with his knowledge and does and makes them do the shrAddha kARya-s.

svavasha = saRvataMtra svataMtra (He who does depend on anyone)

svavasha nArAyaNanu tA Sha

NNavati nAmadi karesutali vasu

shiva divAkara kaRtR^ikaRmakriyagaLoLagiddu

nevanavillade nityadali ta

nnavaru mADuva sEve kaikoM

Davara pitR^igaLigIvanaMtAnaMta sukhagaLanu....HKAS_14-03

nArAyaNanu = mUla rUpi shrIman narAyaNa who possesses infinite virtuous qualities

tA = Himself

ShaNNavati nAmadi = in 96 rUpa-s (24 rUpa-s as pradyumna in the aShTavasu-s, 33 rUpa-s as saMkaRShaNa in the EkAdasha R^idra-s, 36 rUpa-s as vAsudEva in the dvAdashAditya-s & in the 3 rUpa-s of kaRtR^i, kaRma & kriya as aniruddha. This totals to 96 rUpa-s)

karesutali = caleed by those respective names

vasu = 24 pradyumna rUpa-s in the aShTavasu-s

shiva = 33 saMkaRShaNa rUpa-s in the EkAdasha R^idra-s

divAkara = 36 vAsudEva rUpa-s in the dvAdashAditya-s

kaRtR^i = the performer of the shrAddha

kaRma = shrAddha kriya maMtra-s and others

kriya = brAhmaNa pAda praxaLana, piMDa pradAna

oLagiddu = existing as above

nevanavillade = without any benefit to Himself (the kaRtR^i obtains puNya by performing shrAddha, whereas ParamAtma is in no way benefited.)

nityadali = once in a year

tannavaru mADuva = performed by His bhakta-s

sEve = sEva (service) in order to please the pitR^i-s

kaikoMDu = accepts with happiness

avara pitR^igaLige = to their pitR^i-s

aMtAnaMta = in their infinite births (lives)

sukhagaLanu = satisfying happiness

Ivanu = gives them in His forms of pradyumna etc.

saRvataMtra svataMtra ParamAtma is called 'svavasha'. Everything is in His control and He is not in control of anyone or anything.

mUla rUpi shrIman nArAyaNa is the niyAmaka by His 96 rUpa-s in the process of shrAddha as under:-

24 rUpa-s as pradyumna in the aShTavasu-s,

33 rUpa-s as saMkaRShaNa in the EkAdasha R^idra-s,

36 rUpa-s as vAsudEva in the dvAdashAditya-s

3 rUpa-s of kaRtR^i, kaRma & kriya as aniruddha.

This totals to 96 rUpa-s (ShaNNavati)

The shrAddha kriya of parents must be done without expecting anything in return.

ShaNNavati ParamAtma accepts this shrAddha kaRma performed by His bhakta-s on one day in a year and reaches the satisfying & infinite happiness to the pitR^i-s wherever they are. However, ParamAtma remains unaffected.

taMtupaTadaMdadali lakumIkAMta

paMchAtmakanenisi vasu

kaMtuhara ravi kaRtR^igaLoLagiddanavarata tanna

chiMtisuva saMtaranu guru madh

vAMtarAtma saMtayisuvanu

saMtatakhiLARthagaLa pAlisi ihaparaMgaLali..HKAS_14-04

taMtupaTadaMdadali = like fibers enmeshed in a cloth.

lakumIkAMta = laxmI ramaNa ParamAtma

paMchAtmakanenisi = known as aniruddha, pradyumna, saMkaRShaNa, vAsudEva & nArAyaNa.

vasu = as pradyumna in aShTavasu-s

kaMtuhara = as saMkaRShaNa in EkAdasha R^idra-s (kaMtuhara - R^idra who killed manmatha by the agni from his third eye)

ravi = as vAsudEva in dvAdashAditya-s

kaRtR^igaLoLage = in the kaRtR^i-s

iddu = exists

anavarata = always - meaning existing in the shrAddha kaRma-s

tanna chiMtisuva = those who remember Him with j~nAnAnusaMdhAna

saMtaranu = sajjana-s

guru madhvAMtarAtma = aMtaRyAmi of madhvAchARya

ihaparaMgaLali = here on earth and in paralOka too

akhiLARthagaLa pAlisi = granting all wishes

saMtata = always

saMtayisuvanu = would protect

A cloth is made of fiber which is enmeshed lengthwise & breadth wise to make up the cloth. The fiber pervades in the cloth. This is referred as 'taMtupaTa' where taMtu - fiber, paTa - cloth.

laxmI pati shrIman nArAyaNa ParamAtma pervades everywhere like 'taMtupaTa'. shrIman nArAyaNa pervades as pradyumna, saMkaRShaNa, vAsudEva & aniruddha rUpa-s in the bhOjya vastu-s i.e. the dravya-s during shrAddha kaRma, the bhOktR^i-s & the kaRtR^i-s and He is thus referred as paMchAtmaka.

paMchAtmaka shrIman nArAyaNa pervades as pradyumna in the aShTavasu-s, as saMkaRShaNa in the EkAdasha R^idra-s, as vAsudEva in the dvAdashAditya-s and as aniruddha in the kaRtR^i.

kaMtuhara is the same as R^idra who killed manmatha by the agni from his third eye. The EkAdasha R^idra-s are referred by this word. ravi is sURya - indicating the dvAdashAditya-s.

janARdhana ParamAtma is the svAmi for the shrAddha. madhvAMtarAtmaka ParamAtma exists in those sajjana-s who perform the shrAddha with shraddhA & bhakti and bestows all bhAgya & bhOga here on earth and bestows j~nAna, bhakti vairAgya on them and leads them to the road of sAdhana and ultimately grants them the anugraha of nityAnaMda sukha. He thus protects the sajjana-s always.

taMdetAygaLa prItigOsuga

niMdyakaRmava toredu vihitaga

LoMdu mIrade saMgakaRmagaLAcharisuvavaru

vaMdanIyarAgilEyoLage dai

naMdinadi daishika dahika sukha

diMda bALvaru bahu divasadali kIRtiyutarAgi.....HKAS_14-05

taMdetAygaLa = dead parents

prItigOsuga = in order to please them

niMdyakaRmava toredu = leaving aside niShiddha kaRma-s

vihitagaLoMdu mIrade = perform the shrAddha kaRma on that specified day as per shAstra-s

saMgakaRmagaLAcharisuvavaru = those who perform the all the related kaRma-s relate to the shrAddha kaRma

vaMdanIyarAgi = worthy of thanks

dainaMdinadi = everyday

daishika = puNya kARya-s that are performed in the punya xEtra-s according to dEsha/kAla

dahika = kaRma-s that are performed by the dEhagata iMdriya-s

sukhadiMda = with happiness

ilEyoLage = on the earth

bahu divasadali = for a long time

kIRtiyutarAgi = would become famous

bALvaru = they live

When one does the sEva of his parents when they are alive and without expecting anything from them in return but just in order to please ParamAtma, then mAtR^i-pitR^AMtaRgata ParamAtma provides them all happiness. After the death of parents, one must perform their shrAddha in a proper way. One should follow the kaRma-s laid down for the day before shrAddha & follow the right process of maMtra-taMtra while performing the shrAddha without any flaws or wants for the process of performing the shrAddha. Such sajjana-s are entitled for the blessing of madhvAMtarAtmaka janARdhana who is the shrAddha svAmi. Such people gain the respect of their youngsters and they obtain the blessings of their elders.

Realizing that all the kaRma-s being done everyday are being done by ParamAtma and that He makes us do the same via the iMdriya-s, shrAddha kaRma-s performed by a kaRta at the puNya xEtra-s, tIRtha snAna, xEtra mURti daRshana and other daishika kaRma-s gets phala for the kaRta. They enjoy long life with good health & wealth, become famous and earn a good name.

aMshi aMshAMtaRgata traya

haMsavAhana mukhya divijara

saMshadali tiLidaMtarAtmaka janARdanana

saMsmaraNa pURvakadi ShaDadhika

triMshatitraya rUpavaritu vi

pAMsagana pUjisuvaravare kR^itARtharenisuvaru..HKAS_14-06

aMshi = vasu, R^idra & Aditya rUpa-s are indicative of aMshi

aMsha = starting from these rUpa-s, the 3 pitR^i-s rUpa-s invoked in the 3 brahmins invited for the shrAddha kaRma

aMtaRgata traya = the 3 aMtaRgata rUpa-s of pradyumna, saMkaRShaNa & vasudEva invoked in vasu-s, R^idra-s & Aditya-s

haMsavAhana = brahma dEvaru, who has haMsa as his vehicle for travel

mukhya divijara = he and other dEvata-s

saMshadali = along with aMsha rUpa

tiLidu = knowing so

aMtarAtmaka = existing in His aMtaRyAmi rUpa

janARdhanana = shrAddha svAmi janARdhana ParamAtma

saMsmaraNa pURvakadi = remembering Him well in our manas

ShaDadhika triMshatitraya rUpavaritu = understanding those 96 rUpa-s

vipAMsagana = offering to garuDa vAhana ParamAtma (vipa - paxi srEShTagaruDa, aMsaga - ParamAtma who rides on the shoulders of garuDa)

pUjisuvare = who perform pUja by way of pitR^i kARya-s

kR^itARtharenisuvaru = their lives have been successful

Just like the dEvata-s, the daitya-s are also known as 'sAMsha'.

The aShTavasu-s, Ekadasha R^idra-s, & dvAdashAditya-s being 'sAMSha', they are called 'aMshi'. The rUpa of the invoked brahmins - starting from the mUla aMshi rUpa are referred as 'aMsha'. mUla rUpa aShTavasu-s who are aMshi-s, the invited brahmins in place of the pitR^i-s are referred as 'aMsha' rUpa.

In the same way, the invited brahmins in place of pitAmaha are aMsha rUpa & the invited Brahmins in place of prapitAmaha are also aMsha rUpa.

In the same way

1) the pitraMtaRgata vasvAMtaRgata kR^itipati pradyumna,

2) pitAmahAMtaRgata R^idrAMtaRgata jayAramaNa saMkaRShaNa and

3) prapitAMtaRgata AdityAMtaRgata mAyApati vAsudEva are aMtaRyAmi rUpa-s. Also in kaRtR^i, kaRma & kriya shAMtipati aniruddha is the aMtaRyami.

We must understand that in these above rUpa-s shrAddha svAmi janARdana exists in 96 rUpa-s as shaNNavati nAmaka. JagannAtha dAsa describes this 'ShaDadhika triMshatitraya rUpavaritu', which should be interpreted as triMshati = 30, triMshatitraya = 30x3 = 90, shaDadhika = plus 6, totaling to 96.

Understanding the above with j~nAnAnusaMdhAna, and remembering ParamAtma, one should offer pitR^ikARya-s to garuDa vAhana kR^iShNa ParamAtma with 'kR^iShNARpaNa' buddhi. Such persons would be successful in their lives.

muruvare sAvirada mElare

nUraidu rUpadi janARdana

sUrigaLu mADuva samArAdhanege vighnagaLu

bAradaMte bahuprakAra kha

rAri kApADuvanu saRvasha

rIragaLoLiddavaravara pesariMda karesutali..HKAS_14-07

janARdana = janARdana rUpi ParamAtma, who is the shrAddha svAmi

muruvare sAvirada mEle arenUraidu rUpadi = in 3555 rUpa-s

sUrigaLu = j~nAni-s

mADuva = that they do

samArAdhanege = pitR^i yaj~na rUpa shrAddha kaRma

vighnagaLu bAradaMte = stops the obstacles due to duShTa shakti-s

bahuprakAra = in various ways

kharAri = kR^iShNa ParamAtma who killed kharAsura

saRvasharIragaLoLiddu = existing in the sthUla dEha of the invited brahmins for the shrAddha kaRma, kaRtR^i-s, those prepare food for shrAddha

avaravara pesariMda = by those names as kaRtR^i, bhOktR^i etc.

karesutali = called so

kApADuvanu = protects those who are involved in the shrAddha kaRma

The signifying numbers of shrAddha svAmi janaRdana rUpa are as under:-

ja = 3, nA = 5, Rda = 5, na = 5

Without applying "aMkAnAM vAmatOgatiH" rule, when the numbers are arranged, we obtain 3555 rUpa-s for the word janARdana, which JagannAtha dAsa explains as 'muruvare sAvirada mElare nUraidu rUpadi'.

janARdana rUpa is the destroyer of bad powers & persons. While performing shrAddha kaRma, one may encounter many obstacles. The daitya-s are prEraka-s for these obstacles. janARdana ParamAtma eliminates these daitya-s and the obstacles created by them and protects the kaRtR^i. That is why, one needs to invoke janARdana ParamAtma in ten directions to protect oneself from the daitya-s.

All the 'durita-s' are destroyed by shrAddha svAmi janARdana ParamAtma who exists in pradyumna, saMkaRShaNa & vAsudEva rUpa-s as the aMtaRgata rUpa-s of vasu-s, R^idra-s & Aditya-s in the pitR^i-s. Here, 'kharAri' refers to shrI kR^iShNa who killed 'khara asura'. It also refers to shrI rAmachaMdra who killed khara-dUShaNa during rAmAyaNa. Since we perform all the kaRma-s with 'kR^iShNArpaNa' bhAvana, kharAri could be referred as shrI kR^iShNa.

samyak + Aradhane = samArAdhane, since the invited brahmins for the shrAddha kaRma must be satisfied with pAdapraxALana, gaMdha, daxiNa, tAMbUla, bhOjana etc. the process is called 'samArAdhane' and accordingly the shrAddha saMkalpa states, "pitrAMtaRyAmi janARdana vAsudEvasya samArAdhanaM kariShye".

janARdana exists as aMtaRgata in the kaRtR^i, bhOktR^i, the invited brahmins in place of the pitR^i-s, those who make the food for shrAddha kaRma and the relatives and is known by those names and He bestows His anugraha to the kaRtR^i.

jaya jaya jayAkAMta dattA

trEya kapila mahidAsa bhakta

priya purAtana puruSha pURNAnaMda j~nAnaghana

hayavadana hari haMsa lOka

traya vilaxaNa nikhiLajagadA

shraya nirAmaya dayadi saMtaiseMdu prARthipudu....HKAS_14-08

jayAkAMta = saMkaRShaNa nAmaka ParamAtma who is the husband of jayAnAmaka laxmIdEvi

jayajaya = praying thus, "please bring me victory by removing the obstacles which come in the way of pitR^i kARya-s"

dattAtrEya = born as dattAtrEya in atri-anusUya

kapila = kapila nAmaka ParamAtma

mahidAsa = mahidAsa nAmaka - born to itarAdEvi

bhaktapriya = loved by His bhakta-s - gave j~nAnOpadEsha to His bhakta-s in His forms as dattAtrEya, kapila & mahidAsa

purAtana puruSha = ancient (timeless) puruSha

pURNAnaMda j~nAnaghana = always full of j~nAna & AnaMda

hayavadana = hayagrIva ParamAtma (j~nAna bOdhaka)

hari = He who destroys the pApa-s of sajjana-s

haMsa = haMsa nAmaka ParamAtma, who eliminates the cycle of saMsAra which is filled with ahaMkAra & mamakAra

lOka traya vilaxaNa = very different from all the jaDa-s & jIva-s (sR^ijya as well as asR^ijya) existing in the trilOka-s

nirAmaya = He who does not have any disease (free from all dOSha-s)

nikhiLajagadAshraya = Supporter of the entire jagat

dayadi = with kindness

saMtaisu eMdu = protect us

prARthipudu = pray with bhakti

saMkaRShaNa nAmaka ParamAtma is the husband of jayAnAmaka laxmIdEvi.

JagannAtha dAsa prays, "Oh jayA ramaNa saMkaRShaNa please bestow maMgala on me and please destroy the asura-s and their destructive powers and the obstacles created by them in the performance of shrAddha kaRma."

dattAtrEya was born to atri R^iShi & anusUya. "AtrErapashyaMpumAn AtrEyaH" - since He is the son of atri R^iShi He is called "AtrEya", & "dattaH" - meaning son. And, "dadAti abhiShTamiti dattaH" - meaning He grants His bhakta-s their wishes hence 'datta'.

kapila nAmaka ParamAtma took avatAra in the dEvahUti of kaRdama R^iShi.

kapila rUpi ParamAtma advised about sAMkhya shAstra to His mother.

kaM - sukhaM pibIti kapiH

lAti - bhaktAn svikarOti

laH - kapilAshchAsou lashchEti kapilaH

kaM - sukha, sukhaM - one who drinks meaning 'sukha svarUpi', lAti - one who accepts meaning 'sukha svarUpi ParamAtma accepts His bhakta-s. Thus kapila is bhaktOddhAra.

Took avatAra in itarAdEvi as 'mahidAsa'. That is a dEvaRShi avatAra. mahI - one who is worthy of worship. All dEvata-s from brahma downs are the servants (dAsa) of ParamAtma. Such ParamAtma is called 'mahidAsa'.

dattAtrEya, kapila & mahidAsa are rUpa-s which propagate j~nAna. Therefore JagannAtha dAsa appeals to these rUpa-s of ParamAtma to reside in us andgive buddhi.

At the end of the yuga i.e during mahApraLaya, when the entire world takes refuge in the belly of ParamAtma only mUla rUpi shrIman nArAyaNa remained 'EkamEva advitiya' - He is thus very ancient - purAtana puruSha. He loves His devotees very much. He is full of j~nAna, AnaMda & shakti. Thus He is j~nAnAnaMdaghana. He did vEdopadEsha to brahma in His hayagrIva rUpa. Thus He is called hayavadana. hayavadana rUpi ParamAtma destroys all pApa-s of His bhakta-s.

"saMsAra baMdhaM haMtIti haMsa" - Providing liMga bhaMga to the jIva which is bound by prakR^iti, haMsa nAmaka ParamAtma grants them the svarUpAnaMda mOxa.

ParamAtma is bizarrely different from all the jIva-s and jaDa-s. Thus He is lOkatrayavilaxaNa.

Since He supports all the sthAvara & jaMgama jIva-s, He is called 'nikhiLajagadAshraya'.

Since ParamAtma has infinite virtuous qualities, He has no dOSha-s at all; He is never affected by disease etc. He is therefore 'nirAmaya'.

Thus, by His various rUpa-s ParamAtma protects us from the effects of asura-s in the performance of our satkARya-s.

ShaNNavati yeMbaxarEDhyanu

ShaNNavati nAmadali karesuta

tannavaru sadbhakti pURvakadiMda mADutiha

puNyakaRmava svIkarisi kA

ruNya sAgara salahuvanu bra

hmaNya dEva bhavAbdhipOta bahu prakAradali....HKAS_14-09

ShaNNavati yeMbaxarEDhyanu = ShaNNavati ParamAtma (in His 96 rUpa-s) is praised by axara nAmaka laxmI devi

ShaNNavati nAmadali = by the name ShaNNavati

karesuta = called by that name

tannavaru = His bhakta-s

sadbhakti pURvakadiMda = with shraddhA & bhakti

mADutiha = pitR^i shrAddha

puNyakaRmava = puNya kaRma-s

kAruNya sAgara = ParamAtma, who is the Sea of Kindness

svIkarisi = accept whatever is offered to Him with 'kR^iShNARpaNa' buddhi

brahmaNya dEva = svAmi of brahma j~nAni-s

bhavAbdhipOta = He who helps us to cross the ocean of saMsAra

bahu prakAradali = in many ways

salahuvanu = would protect

ShaNNavati nAmaka ParamAtma exists in pitR^i, pitAmaha, prapitAmaha, kaRtR^i, kaRma & kriya in His ShaNNavati rUpa-s (ShaT + navati = 6 + 90 = 96).

Since ParamAtma ShaDguNaiShwaRya saMpanna i.e. He possesses shaDguNa-s = six kinds of wealth: "aishvaRya" (well known wealth), "j~nAna" (knowledge), "tEjas" (power), "shakti" (strength), "prabhA" (radiance), and "AnaMda" (bliss), He is also called 'ShaT'.

ParamAtma is the niyAmaka for 90 dEvata-s and He turns them on like a wheel. He is thus called 'navati'. Thus, ShaT + navati = 96 rUpa-s.

Another name for laxmIdEvi is 'axara'- meaning - she is indestructible. bramAdi dEvata-s downwards have a 'xara' sharIra - meaning they have a destroyable sharIra. ParamAtma is ever praised by axara nAmaka laxmIdEvi, ShaNNavati rUpaka ParamAtma is thus 'axarEDhya'.

ShaNNavati nAmaka ParamAtma accepts the shrAddha kaRma-s performed by His bhakta-s and bestows phala to them accordingly and keeps them happy.

ParamAtma is very kind as He does sR^iShTi vyApAra for the salvation of jIva. The kind ParamAtma is also called brahmaNya dEva. Also, since He is the svAmi for brahma j~nAni-s - He is called brahmaNya dEva. Since He loves, cows & brahmaNa-s, He is brahmaNya shabda vAchya.

To cross the huge ocean of saMsAra, we definitely need a boat. The kindness of ParamAtma is the boat. He is thus called 'bhavAbdhipOta' (bhava - saMsAra, abdhi - ocean, pOta - boat). bhavAbdhipOta ParamAtma protects His devotees in many ways and finally provides them enables them to experience svarUpAnaMda by His anugraha.

dEhagaLanu koDuvavanu avarava

rAharavanu koDadihane sumanasa

mahita maMgaLa charita sadguNabharitananavarata

ahika pAratrika sukhaprada

vahisi bennali beTTavamR^itava

druhiNa modalAdavariguNisida muridanahitaranu...HKAS_14-10

dEhagaLanu koDuvavanu = He who exists as aMtaRyAmi in parents and gives sthUla dEha to the jIva

avaravara = to those jIva-s

AharagaLa koDadihane = would He not give them food

sumanasa mahita = He who is worshipped by brahma & other dEvata-s

maMgaLa charita = He who has a history of maMgaLa mahime

sadguNabharitanu = He who has infinite virtuous qualities that cannot be seen by us

anavarata = always

ahika = He who destroys 'klEsha' on earth

pAratrika = provides svarUpAnaMda in paralOka by His svarUpa daRshana

sukhaprada = thus provides AnaMda on earth & paralOka

beTTava = maMdAra mountain

bennali = (carried it) on His back in kURmAvatAra

vahisi = carried

druhiNa modalAdavarige = to brahma & other dEvata-s

amR^itava uNisida = gave the nector

ahitaranu = ayOgya tamO yOgya daitya-s

muridanu = left them high & dry

ParamAtma, who has provided sharIra to the jIva, would he not provide them their required food?

HKAS_06

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-July/000916.html

has explained in detail about the path which the jIva travels before taking birth on earth.

ParamAtma pervades as aMtaRyAmi in our parents and bring us to birth in this world, thus performing His sR^iShTi vyApAra. The svarUpa dEha of the jIva is anAdi. The svarUpa is covered by liMga dEha, which is covered by aniruddha dEha over which lies the paMchabhoutika sthUla dEha which we can see for ourselves. This sharIra is given to us by ParamAtma for doing sAdhana. The saRvaniyAmaka who has provided us this sthUla dEha (sAdhana sharIra), would He not provide the food / nutrition for the same to help us to do sAdhana?

Reference:-

"ahastAni sahastAnAmapadO dvichatuShpadAm aNUni tAta mahatAM jIvO jIvasya jIvanam" ---- SB_01-12-47

Those who do not have hands are the food for those who have hands - meaning for human beings plant and vegetable life (as they do not have hands) areavailable as food e.g. rice, jowar etc. are food for humans.

For those who have two feet or four feet e.g. cow, horse, elephant - their food is grass, leaves, grains etc.

Smaller beings are food for larger beings e.g. sheep & goats are food for lions, cats are food for dogs, rats are food for cats, small worms are food for fowl, crows & sparrows. Small worms in the water are food for fishes and other water animals. Thus ParamAtma has created one jIva as food for another.

It is a myth to believe that we provide food for our wife and children.Infact we are not independent to do so because:-

Reference:-

"kAlakaRma guNAdhInO dEhOyaM paMchabhoutikaH kathamayAMstu gOpA yEtsaRpagrastO yathAparaM"

Gist:-

Our paMchabhoutika sharIra is in control of kAla, prArabdha, prakR^iti & guNa. Meaning - our own sharIra is not in our control and is dependent. We all realize our dependence on someone in our childhood as well as old age. However, believing that we are independent in our middle age (because we earn money) is a myth. Even during this time all results are obtained according to the anAdi kaRma and nothing according to our wishes. And if at all our sharIra is in our control, why do we lose our teeth, eye sight, hearing ability, get wrinkled face etc. If our sharIra was in our control, we could have maintained our sharIra the way it was in our youth. But it is not so. All this indicates that our sharIra is not in our control. Then how can we claim reponsibilty to protect others?

Our myth is the same as 'saRpagrastO yathAparaM' - just a snake trying to save a frog from dying in mouth of another snake.

Therefore, if we pray to ParamAtma who is praised by all the dEvata-s, would He not protect us? Surely He would remove our duHkha and protect us on earth and paralOka.

iMdriyAdi dEvata-s lost their kingdoms and prayed to ParamAtma during amR^itamaMthana and He helped them to use the maMdAra mountain by lifting the same on His back by His kURmAvatAra and churn the xIra samudra to obtain amR^ita. He fed the dEvata-s with amR^ita and destroyed the daitya-s. Why would He not protect us if we trust Him in the same way as the dEvata-s trusted Him? He would certainly protect us.

'druhiNa' means brahma & other dEvata-s. BTW, brahma is already blessed with AyuShya for one kalpa, just as R^idra, garuDa & shESha. The iMdrAdi dEvata-s are the ones who need amR^ita for saving themselves. When JagannAtha dAsa says, 'druhiNa modalAdavarige' it means the dEvata-s who have their prime dEvata as brahma.

Since the dEvata-s have sAtvika manO bhAvana they are termed as 'sumanasa'. brahma is superior to all dEvata-s. laxmIdEvi is superior to brahma by several times. svaramaNa ParamAtma, who is saRvasrEShTa, saRvOttama is infinites times superior to para nAmaka laxmIdEvi in guNa-s etc.He is therefore 'sumanasa mahita'. He alone is worth worshipping. ramA, brahma and other dEvata-s are His ever servants, therefore ParamAtma is called mahidAsa sumanasa mahita.

sumanasa mahita has maMgaLa charita, has infinite virtuous qualities, He has no dOSha-s and He is filled with j~nAna & AnaMda.

For the beings created by Him, He certainly provides food for their life and gives them worldly happiness on earth and svarUpa AnaMda in paralOka.

druhiNa modalAdamararige sa

nmahita mAyAramaNa tAnE

svahanenisi saMtR^ipti baDisuva saRvakAladali

prahita saMkaruShanu pitR^igaLi

gaharanenipa svadhAkhyarUpadi

mahija phalatR^iNa pesarinali pradyumnaniruddha..HKAS_14-11

druhiNa = brahma dEvaru

modalAda = primarily brahma (and others)

amararige = dEvata-s

sanmahita = saRvOttama and worthy of worship

mAyAramaNa = mAyApati vAsudEva

tAnE = Himself

svahanenisi = svAhA nAmaka in the oblation given to the dEvata-s

saRvakAladali = always

saMtR^ipti baDisuva = satisfies the dEvata-s

prahita = means good to mukti yOgya-s

saMkaruShanu = jayAramaNa saMkaRShaNa ParamAtma

pitR^igaLige = to pitR^i dEvata-s

aharanenipa = Provider of food

svadhAkhyarUpadi = called as 'svadhA' and provides food to pitR^i dEvata-sand satisfies them

pradyumna = kR^itipati pradyumna ParamAtma

mahija = that which grows on earth

phala = fruits on the trees

aniruddha = aniruddha ParamAtma

tR^iNa = grass

pesarinali = called as phala & tR^iNa provides food for humans and animals

HKAS_14-11, 12 & 13 must be read together to obtain the entire understanding.

chatuRmukha brahma is called druhiNa. svAhAkhya nAmaka ParamAtma provides satisfaction to brahma and other dEvata-s. The havissu offered to agni by way of svAhAkara such as - brahmaNEsvAhA, R^idrAyasvAhA, iMdrAyasvAha etc.is accepted by vAsudEva nAmaka ParamAtma and He in turn provides the satisfaction of bestowing His svarUpa daRshana to the dEvata-s.

Since jayApati saMkaRShaNa nAmaka ParamAtma is a Well-wisher of the sacchEtana-s He is called 'prahita'.

During pitR^i yaj~na one offers taRpaNa Ahuti saying, "svadhEyaM, svadhEyaM", in order to please the pitR^i-s. svadhA vAchya saMkaRShaNa nAmaka ParamAtma satisfies the pitR^i dEvata-s through the Ahuti-s offered.

agni dEvata has has two wives called svAhA & svadhA. Thus vAsudEva ParamAtma reaches the havissu to brahmAdi dEvata-s through svAhA via agni. In the same way saMkaRShaNa ParamAtma reaches the Ahuti-s to pitR^i-s through svadhA via agni.

'mahi' means earth and thus 'mahija' means trees that grow on earth. The juicy fruits, rice and other grains and vegetables are also defined as 'phala'. kR^itipati pradyumna exists in these phala-s by those names and satisfies humans, animals & birds.

shAMtipati aniruddha pervades in the grass which is eaten by cow, horse and other animals and He satisfies them.

nnanenisuva nR^i pashugaLige hi

raNya gaRbhAMDadoLu saMtata

tannanIpariyiMdupAsanegaiva bhaktarana

banna paDisade bhavasamudrama

hOnnatiya dATisi chatuRvidha

annamayanAtmapradaRshana sukhavanIva hari....HKAS_14-12

nR^i = humans

pashugaLige = animals like cows and others

annanenisuva = as fruits, grains, grass, leaves provides food for them and He is called 'anna'.

hiraNya gaRbhAMDadoLu = in this brahmaMDa

saMtata = always

tannanu = ParamAtma

IpariyiMda = in the above ways

upAsane gaiva = those who remember Him - by way of upAsana

bhaktarana = bhagavad bhakta-s

banna paDisade = without troubling them with the difficulties of this saMsAra

bhavasamudra = sea of saMsAra

dATisi = would cross

mahOnnatiya = nityAnaMda mukti sukha

chatuRvidha annamayanu = called as 'svAhA' and provider of food for humans & animals in His forms of aniruddha, pradyumna, saMkaRShaNa & vAsudEva

hari = biMba rUpi ParamAtma, who is destroyer of pApa-s of sajjana-s

AtmapradaRshana sukhavanIva = gives the pleasure of His daRshana to the dEvata-s

JagannAtha dAsa explains as to how ParamAtma provides food to the pitR^i dEvata-s.

The pitR^i-s are invoked in the invited brahmins during the shrAddha kaRma. They are 4 classes of them:-

1) aMshabhUta pitR^i-s - dEvata-s

2) pitR^i dEvata-s

3) niraMsha manuShya-s

4) pitR^i-s who have obtained pashu janma

The following results by way of pitR^i kARya -

1) vAsudEva ParamAtma satisfies the aMshabhUta pitR^i-s (dEvata-s) by svAhakhya anna

2) saMkaRShaNa ParamAtma satisfies the pitR^i-s by svadhAkhya anna

3) pradyumna ParamAtma satisfies the niraMsha manuShya-s by phalAkhya anna

4) aniruddha ParamAtma satisfies the pitR^i-s who have obtained pashu janma by tR^iNAkhya anna

ParamAtma is called 'anna' as He reaches food to the pitR^i-s by His svAkhya rasa.

atIttyannaM - since ParamAtma swallows the entire world, He is called also called 'anna'.

JagannAtha dAsa calls this brahmaMDa as hirANya gaRbha. Just by His ichChA, ParamAtma created a brahma from the Golden Petalled Lotus Flower emanating from His navel. Therefore, brahma dEvaru is called hirANya gaRbha.

If we mediate with uttama anusaMdhAna on the kind ParamAtma, who provides anna to pitRi-s as described earlier, He would help us to cross this ocean of saMsAra very easily and provide nityAnaMda mukti sukha. This elevated state is called 'mahOnnati'.

It would be best to understand that He provides mOxAnaMda as the phala. annamaya ParamAtma connects the aMsha with aMshi and provides His daRshana. He is thus said to be 'AtmapradaRshana sukhavanIva'. Humans, animals & birds obtain food and He satisfies their iMdriya-s.

manavachana kAyagaLa desheyiM

danudinadi biDadAcharisuti

ppanuchitOchita kaRmagaLa sadbaktipURvakadi

aniladEvanoLippa nArA

yaNagidannavu eMdu kR^iShNA

RpaNavenuta koDe svIkarisi saMtaipa karuNALu.....HKAS_14-13

mana = via manas

kAya = via the iMdriya-s of our dEha

vachana = by way of speech

desheyiMda = by these 3 karaNa-s

anudinadi = everyday

biDade Acharisutippa = what is being done regularly (without fail)

anuchita uchita = poor or excellent

kaRmagaLa = kaRma-s

sadbaktipURvakadi = with firm bhakti & shraddha and mahAtmyA j~nAna

anila dEvanoLu ippa = exisiting as hR^idyAMtaRgata bhAratIramaNa mukhya prANa

nArAyaNage = biMba rUpi shrIman nArAyaNa

idu annavu eMdu = with the anusaMdhAna that the dvaMdva kaRma-s are 'anna'

kR^iShNARpaNavenuta = saying, "kR^iShNARpaNa" with the understanding that ParamAtma accepts the svAkhya rasa of our kaRma-s since He is the kaRma rUpi, kaRma prEraka, kaRma shabda vAchya

koDe = when we offer to Him

svIkarisi = He would accept

karuNALu = kind ParamAtma

saMtaipa = would give us j~nAna, bhakti, daivI saMpattu. aishvaRya and keep us happy

The manas, which is the EkAdashEMdriya is very sensitive as it accepts the viShaya-s through the paMcha j~nAnEMdriya-s and translates them to the experience of the paMcha kaRmEMdriya-s to perform their vyApAra.

The manas could be imagining various thoughts. ParamAtma smaraNa, dhyAna, bhagavadchiMtana, japa, tapa are examples of mAnasika puNya kriya-s. Bad thoughts, anger, revenge, ahaMkAra, down-grading others, greed, lust, are examples of mAnasika pApa kriya-s or vyApAra-s.

vachana - all related to speech, such as speaking to sajjana-s, reciting the vEda-s, praising the guNa-s of ParamAtma, singing bhajan songs, giving pravachana are superior vAchanika kriya-s. Down-grading others, using bad words/language, using words that hurt others, dry discussion are vAchanika kriya-s that leads to pApa phala.

kAya - all actions that come forth by our dEha are the daihika kriya-s. dEvata namaskAra, sAShTAMga namaskAra to guru & elders are the actions that please ParamAtma. The action going on by the sharIragata paMcha j~nAnEMdriya-s and paMcha kaRmEMdriya-s are shArIrika kaRma-s. The bad actions being done through our sharIra & iMdriya-s lead us to pApa phala-s.

All jIva-s that have a sharIra continuosly perform mAnasika, vAchanika & kAyaka vyApAra-s (by these 3 karaNa-s) from birth to death which are of 3 types as under:-

1) the kaRma-s that bring puNya phala-s are concentrated with satva guNa-s

2) the kaRma-s that bring pApa phala-s are concentrated with tamO guNa-s

3) the kaRma-s that bring mishra phala-s are concentrated with rajO guNa-s

The above kaRma-s go on according to the prEraNa of ParamAtma in line with the anAdi kaRma of the jIva. This is inevitable.

Based on the guNa traya-s the saRvataMtra svataMtra biMba rUpi ParamAtma does and makes us do the trividha kaRma-s. anAdi liMga kaRma bIja direct the performance of mAnasika, vAchanika & kAyaka kriya-s. The jIva is not svataMtra to do these kaRma-s. biMba rUpi ParamAtma exists as kaRma rUpi, kaRma nAmaka and is the prEraka for kriya-s based on anAdi kaRma does and makes them do the puNya kaRma-s via tatva dEvata-s and the pApa kaRma-s via tatva daitya-s and gets it for the experience of the jIva.

Those bhakta-s who have the uttama j~nAnAnusaMdhAna that all kaRma-s go on by His prEraNa and offer those dvaMdva kaRma-s with 'kR^iShNARpaNa' buddhi, via bhAratI ramaNa mukhya praNa, such kaRma-s are accepted by ParamAtma and He multiplies their puNya kaRma-s infinite times and keep them happy, while He destroys the duShkaRma-s just by staring at them and protects them from the effects of those pApa kaRma-s. This is the secret of dvaMdva kaRma samaRpaNe.

ELu vidhadanna prakaraNava

kELi kOvidarAsyadiMdali

Alasava mADadale aniruddhAdi rUpagaLa

kAlakAladi nenedu pUjisu

sthUlamatigaLigidanu pELade

shrIlakumivallabhane annAdanna annadanu.....HKAS_14-14

ELu vidhadanna prakaraNava = 7 types of anna offered to pitR^i-s

kOvidara = brahma j~nAni-s

AsyadiMdali = through them (via their upadEsha)

kELi = listen

Alasava mADadale = with shraddha (complete belief)

aniruddhAdi rUpagaLa = as explained in earlier stanzas pradyumna, saMkaRShaNa, vAsudEva in the 3 pitR^i-s, aniruddha in kaRtR^i, kriya & kaRma and nArAyaNa everyewhere

kAlakAladi = everytime when one performs shrAddha

nenedu = remembering the ShaNNavati (96) rUpa-s

pUjisu = perform pUja of vAyvyAMtaRgata bhagavadrUpa

sthUlamatigaLige = to aj~nAni-s

idanu pELade = without telling them this secret

shrIlakumivallabhane = shrI laxmI ramaNa nArAyaNa is

anna = is called 'anna' in the saptAnna-s

annada = is called 'annada' - since He gives us food

annAda = is called 'annAda, - since He accepts svAkhya rasa

saMkaRShaNa oDeyar explains saptAnna as under:-

The deceased pitR^i-s could reach any one of the 7 destinations and therefore they accept anna (food) in 7 different ways. The kaRta would not know as to where they have reached. If the kaRta offers 7 types of 'anna' it would reach the pitR^i-s wherever they are.

Reference:-

agnoukaraNEna dEvasthAH svaRgasthAH viprabhOjanE yamasthAH piMDa dAnEna narakE vikirENa tu uchChiShThEna cha paishAchAH asurA bhUri bhOjanAt daxiNEna manuShyAdyAH shrAddhE sapta vidhIyatE

1) agnoukaraNEna dEvasthAH - if the pitR^i-s have become dEvata-s in dEva lOka, they are satisfied by the agnoukaraNAkhya anna

2) svaRgasthAH viprabhOjanE - if the pitR^i-s have reached svaRga, they are are satisfied by brAhmaNa bhOjana

3) yamasthAH piMDa dAnEna - if the pitR^i-s ave reached yama lOka then they are satisfied by piMDa pradAna anna

4) narakE vikirENa tu - if the pitR^i-s have reached naraka lOka then they are satisfied by vikirAkhya anna

5) uchChiShThEna cha paishAchAH - if the pitR^i-s have become pishAchi then they are satisfied through uchChiShTa piMDa pradAna

6) asurA bhUri bhOjanAt - if the pitR^i-s have become asura-s then they are satisfied by bhUri bhOjana

7) daxiNEna manuShyAdyAH - if the pitR^i-s have been born as manuShya or any other yOni then they are satisfied by daxiNe anna

shrIvyAsadAsa siddhAMta koumudi explains saptAnna as under:-

1) vaishvadEva - the anna given as svAhA rUpa Ahuti in the vaishvadEva to the dEvata-s

2) baliharaNa - the anna given as svadhA rUpa havissu given to pitR^i dEvata-s

3) manas - all the mAnasika vyApAra rUpa kaRma-s

4) vAkkU - all the vAchanika kaRma-s

5) prANa - all the daihika vyApAra done by ParamAtma in our sharIra via paMcha prANa

6) anna - all the food items consumed by humans e.g. phala, dhAnya, milk, water etc.

7) tR^iNa - e.g. grass, which is consumed by animals

According to bhAvadaRpaNa TIka, the saptAnna-s are described as under:-

1) khAdya

2) pEya

3) bhOShya

4) lEhya (These are described in details in HKAS_04-01 refered in http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-March/000541.html )

5) via svaha rUpa to the dEvata-s

6) via svadhA rUpa to the pitR^i-s

7) via tR^iNa rUpa to animals & birds

Thus shrAddhE sapta vidhIyatE - they are satisfied by theses 7 anna-s as described above. The pitR^i-s may either have reached the same destination or different destination their portion of anna reaches them.

One should have complete faith and belief in this while performing the shrAddha kaRma everytime and one should meditate on the pradyumna, saMkaRShaNa, vAsudEva rUpa-s in the trividha pitR^i-s & aniruddha in kaRtR^i, kriya & kaRma thus 96 rUpa-s (ShaNNavati) as explained earlier and perform the pUja of bhAratI ramaNa mukhya prANAMtaRgata ParamAtma. This must be understood from j~nAni-s and must not be advised to aj~nAni-s.

laxmIpati shrIman nArAyaNa exists as anna shabda vAchya in the saptAnna and gives the svAkhya rasa by going to those places in His aMtaRgata rUpa and accepts the same in His aMtaRgata rUpa residing in those respective places. In this way, He exists in the anna aceepted by the invited brahmins and accepts the svAkhya rasa. This is the anusaMdhAna one have performing during pitR^i kARya.

ParamAtma is called anna, annada & annAda in the following ways:-

1) anna - He exists as anna nAmaka in all the foods that we consume. He is annamaya. He exists as aMtaRgata in those foods. He accepts the svAkhya rasa and satisfies us

2) annada - He is the Provider of food for all. He accepts the annAMtaRgata svAkhya rasa. All jIva-s are His pratibiMba and they obtain satisfaction via His biMba kriya

3) annAda - He swallows the entire wotld during mahApraLaya

eMdaridu saptAnnagaLa dai

naMdinadi mareyade sadA gO

viMdagaRpisu niRbhayadi mahayaj~naviduyeMdu

iMdirEshanu svIkarisi daya

diMda bEDisikoLade tavakadi

taMdukoDuvanu paramamaMgaLa tanna dAsarige.....HKAS_14-15

eMdaridu = as explained earlier

saptAnnagaLa = saptAnna (as explained in the earlier stanza)

dainaMdinadi = everyday (one year for manuShya is equal to one day for pitR^i-s)

mareyade = withour forgetting the anusaMdhAna in the pitR^i kARya-s

sadA = always

mahayaj~navidu eMdu = understanding that pitR^i kARya is mahAyaj~na

niRbhayadi = without fear of doubt

gOviMdage aRpisu = offer it to vEda pratipAdya goviMda

iMdirEshanu = laxmIpati ParamAtma

svIkarisi = would accept that

daya diMda = with kindness

bEDisikoLade = without having the bhakta to ask for

tavakadi = very soon

tanna dAsarige = to His servants (bhakta-s)

paramamaMgaLa = nityAnaMda rUpa mukti

taMdu koDuvanu = would give

JagannAtha dAsa explains the that offering saptAnna to ParamAtma is mahAyaj~na

ParamAtma is the Provider of food (anna) to dEva-pitR^i-mAnava-pashu, these four types of food and all the kaRma-s going on with our manas-vAkku-kAya, these are three types - totaling to saptAnna. This must be understood by upadEsha from brahma j~nAni-s and we must perform our kaRma-s with this uttama anusaMdhAna.

Offering of saptAnna must be done without any mistake.

All sukaRma-s like pitR^i yaj~na with shraddhA must be offered everyday to goviMda nAmaka ParamAtma without fear (of doubt) - thinking whether I would get phala for performing this pitR^i yaj~na or not, whether the anna I offer would reach our pitR^i-s or not, I do not know where they are and how can I confirm that this anna reaches them- such doubts must never arise, because all kaRma-s done in order to please ParamAtma are entitled for phala.

Perfoming shrAdddha every year, tila taRpaNa during eclipse and other times must be offered to ParamAtma with 'shrI kR^iShNARpaNa buddhi', then this would be called as mahAyaj~na. This has the power to bestow immense phala.

The kind laxmIpati iMdirEsha would accept this mahAyaj~na and would be pleased and He would bestow nityAnaMda sukha to His servants (bhakta-s) very soon without their asking for the same.

sUji karadali piDidu samarava

nA jayisuvenu eMba naranaM

tI jagattinoLuLLa aj~nAnigaLu nityadali

shrI jagatpaticharaNayugaLa sa

rOja bhaktij~nAnapuRvaka

pUjisade dhaRmARhakAmava bayasi baLaluvaru......HKAS_14-16

sUji = needle

karadali = in one's hand

piDidu = holding (the needle in one's hand)

samarava = war

nA jayisuvenu = 'I will win'

eMba = one who says so

naranaMte = like such a person

I jagattinoLu = in this world

uLLa = existing

aj~nAnigaLu = ignorant persons who do not have j~nAna related to ParamAtma

nityadali = everyday

shrI jagatpati = maMgaLa svarUpi ParamAtma

charaNayugaLa sarOja = Lotus Feet

bhakti = with firm bhakti

j~nAnapuRvaka = with mahAtma j~nAna

pUjisade = without doing His pUja

dhaRma = dhaRma which does not remember ParamAtma

aRtha = wealth to satisfy themselves

kAmava = to fulfill their desires

bayasi = expecting the phala-s for their kaRma-s

baLaluvaru = get tired and their life is meaningless

It would only be a stupid person who claims to win a mighty army with the help of a needle in a battle field. It is as idiotic as this for a person to perform kaRma-s with the expectation of phala.

Our life is like a war field. The difficulties arising at every moment in our battle for life are like the opposing army which one faces on the battle field. The solution to this problem is remembering the Lotus Feet of the Lord and offer all the shubha-mishra-ashubha kaRma-s at His Lotus Feet, without exspecting any phala for the same. All the kAmya kaRma-s are as foolish as like the one holding the needle in one's hand and expecting to win a war. This is useless.

All the kaRma-s that we do must be done in order to please ParamAtma. When we do so, all our difficulties would vanish immediately.

ahaMkaRtatR^itva feeling is the obstacle on the road to progress. The j~nAna-ichChA-kriya shakti of asvataMtra jIva is in control of ParamAtma. The jIva is incapable of performing any kaRma whatsoever on his own. One must perform all kaRma with the understanding that ParamAtma is the kaRta and always remember His Lotus Feet without even dreaming of obtaining puruShARtha-s.

shakaTabhaMjana sakalajIvara

nikaTaganu tAnAgi lOkake

prakaTanAgade sakalakaRmava mADi mADisuta

akuTilAtmaka bhakuta janarige

sukhadanenisuva saRvakAladi

akaTakaTa Itana mahAmahimegaLigEneMbe..HKAS_14-17

shakaTabhaMjana = ParamAtma, who killed shakaTAsura

sakalajIvara = all trividha jIva-s

nikaTaganu = remains very close to us as jIvAMtaRgata biMba rUpi

tAnAgi = biMba Himself

lOkake = to those trividha jIva-s

prakaTanAgade = without letting them know about His existence

sakalakaRmava = all kaRma-s shubha-mishra-ashubha

mADi = does them by His biMba kriya

mADisuta = makes us do the same through the iMdriyAbhimAni dEvata-s /daitya-s

akuTilAtmaka = ParamAtma, who does not have any dOsha-s

bhakuta janarige = to His devotees

sukhadanenisuva =gives them happiness on earth and nityAnaMda mOxa inparalOka

saRvakAladi = pervading at all places and times

Itana = ParamAtma who is saRvaguNa saMpanna

akaTakaTa = very astonishing

mahAmahimegaLige = His mahima

EneMbe = what shall I say?

JagannAtha dAsa explains the great mahima of ParamAtma, who cannot be seen by us.

When shrI kR^iShNa was a small Child, yashOdha took the Child to the river bed for a festival there. She left the Child below a cart and she was engroseed in the festival. An asura by name shakaTAxa, who was sent by kaMsa to kill kR^iShNa was hiding in the form of that cart under which Child shrI kR^iShNa was sleeping. The Child shrI kR^iShNa kicked the wheel of the cart and shakaTAsura was thus killed. Therefore, shrI kR^iShNa ParamAtma is called shakaTabhaMjana.

shrI kR^iShNa ParamAtma remains close to the trividha jIva-s as their biMba. ParamAtma is the pravaRtaka of all the kaRma-s that the jIva-s perform and He gives them the feeling of ahaM-mamakAra that they have done all the kaRma-s.

Just as agni enters coal and we see the brightness of the burning coal of that size of the coal itself, in the same way ParamAtma pervades in all our iMdriya-s and brings us to a demonstrable life.

saRva prEraka ParamAtma is called 'akuTilAtma' since He does not have any dOSha-s.

ParamAtma provides happiness to His true bhakta-s here on earth and nityAnaMda mukti sukha in paralOka. Even ramA, brahma and other dEvata-s cannot understand His astonishing mahima sufficiently.

"How can we mortals understand Him completely?" asks JagannAtha dAsa.

shrIlakumivallabhanu vaikuM

ThAlayadi praNava prakR^iti kI

lAlajAsana mukhya chEtanaroLage nelesiddu

mUlakAraNa aMshanAmadi

lIlegaisuta tOrikoLLade

pAlinOLu ghR^itavidda teredaMtippa tristhaLadi....HKAS_14-18

shrIlakumivallabhanu = laxmIpati shrIman nArAyaNa

vaikuMThAlayadi = vaikuMTha - a place of / for mukti

praNava = OMkAra pratipAdya

prakR^iti = jaDa prakR^iti being the cause for sR^iShTi - and abhimAni for shrI laxmIdEvi

kIlAlajAsana = chatuRmukha brahma

mukhya chEtanaroLage = primarily brahma and other chEtana-s

nelesiddu = existing as jIvAMtaRyAmi in His biMba rUpa

mUlakAraNa = ParamAtma - being the cause for all vyApAra-s of the world

aMshanAmadi = starting from His mUla rUpi going into aniruddha and other rUpa-s until rAma & kR^iShNa avatAra

lIlegaisuta = does lIlA vyApAra-s

tOrikoLLade = without letting know that He exists

pAlinOLu = in milk

ghR^itavidda teredaMte = just as the butter (in the milk) that cannot be seen

tristhaLadi = vaikuMTha, anaMtAsana & shvEtadvIpa

ippa = exists

JagannAtha dAsa explains shrI lakumIvallabha exists in all chEtana-s and does various vyApAra-s without letting them know that He exists.

vaikuMTha is the destination of all the mukti yOgya chEtana-s after their kaRma vimOchana.

brahma dEvaru, who was born in the 14 petalled Lotus emanating from the Navel of ParamAtma is called kIlAlajAsana. ParamAtma exists as biMba rUpi aMtaRyAmi in brahma and all other dEvata-s.

shrIman nArAyaNa causes sR^iShTi of this world. shrIman nArAyaNa took the form of vAsudEva, saMkaRShaNa, pradyumna & aniruddha in order to perform various vyApAra-s of the world. These are His kArya-kAraNa rUpa-s. In the same way, He took avatAra of matsya etc. in order to re-establish dhaRma, to eliminate daitya-s and protect the disciplined bhakta-s. In order to provide j~nAna, He took the form of kapila, mahidAsa, vEdavyAsa - all these rUpa-s originate from His mUla nArAyaNa rUpa and these aMsha rUpa-s are not different from His original nArAyaNa rUpa.

Besides, He pervades in all the atoms jaDa vastu-s in His khaMDAkhaMDa vyApta rUpa and in all the trividha jIva-s as aMtaRyAmi as biMba.

Milk inherently contains ghee but it cannot be seen. After we ferment milk, we obtain youghurt. When this yoghurt is churned, we obtain butter milk over which floats a thin layer of butter. When this butter is heated, we obtain ghee. In the same way, ParamAtma pervades like the ghee in the milk and remains unseen and resides at anaMtAsana, shvEta dvIpa, vaikuMTha which are the three places of mukti.

mUru yugadali mUlarUpanu

sUrigaLa saMtayisi ditiya ku

mArakara saMharisi dhaRmavanuLuhabEkeMdu

kAruNika bhUmiyoLu nijapari

vArasahitavatarisi bahuvidha

tOridanu naravatpravR^ittiya sakala chEtanake....HKAS_14-19

mUru yugadali = in the first 3 yuga-s i.e. kR^ita, trEtA & dvApara

mUlarUpanu = mUla rUpi nArAyaNa

sUrigaLa = at the request of j~nAni-s of those respective yuga-s

saMtayisi = in order to protect them

ditiya kumArakara = sons of diti - daitya-s

saMharisi = killed them

dhaRmavanuLuhabEkeMdu = in order to re-establish dhaRma

kAruNika = kind ParamAtma

bhUmiyoLu = in bharata khaMDa

nijaparivArasahita = His family of dEvata-s, (His bhakta-s)

avatarisi = appears - takes form

naravatpravR^ittiya = just like human (for sake of His lIlA)

sakala chEtanake = to all the trividha jIva-s (at that time dEvata-s recognize Him as ParamAtma, humans recognize Him as ordinary human being and the daitya-s see Him as a common person)

bahuvidhatOridanu = exhibited His various mahima

JagannAtha dAsa explains that yuga pravaRtaka ParamAtma took avatAra in the 3 yuga-s and re-established dhaRma.

The various avatAra-s of ParamAtma in the different yuga-s are as under:-

a) kR^ita yuga

1) matsya, 2) kURma, 3) varAha, 4) narasiMha

b) trEtA yuga

5) vAmana, 6) parashurAma, 7) dasharatha rAma

c) dvApara yuga

8) shrI kR^iShNa, 9) bouddha (at the end of dvApara and beginning of kali

yuga)

d) kali yuga

10) kalki (at the end of kali yuga)

Reference:-

'EtannAnAvatArANAM nidhAnaM bIjamavyayam ysyAMshAMshEna sR^ijyaMtE dEvatiRyaNgnarAdaya'...SB_01-03-05

padmanAbha rUpa is the mUla rUpa and all His other rUpa-s are svAMsha bhinnAMsha.

And such ParamAtma says in bhagavad gIta:-

'yadAyadAhi dhaRmasya glAniRbhavati bhArata abhyutthAnamadhaRmasya tadAtmAnaM sR^ijamyahaM'.. BG_04-07

Whenever pApa increases and puNya decreases ParamAtma would take avatAra and restore dhaRma. However, kali yuga being mainly dominated by pApa, thus ParamAtma has no avatAra in this yuga except at the end. That is why the stanza says 'mUru yugadali'.

In all the 10 avatAra-s in the different yuga-s stated above, ParamAtma re-establishes dhaRma at the behest of dEvata-s. A quick recap can be obtained from HKAS_02-30

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-February/000367.html

The avatAra-s of ParamAtma in the first 3 yuga-s i.e. kR^ita, trEtA & dvApara yuga are as per His saMkalpa. kali yuga is full of pApa alone. The lowly kali is the adhipati for kali yuga. In this yuga, vAyu dEvaru and others according to the order of ParamAtma take avatAra and establish dhaRma and protect the saintly people. This is the yuga for the avatAra of dEvata-s and establish dhaRma. At the end of kali yuga, ParamAtma would take the avatAra of kalki.

matsya and other avatAra-s originate from padmanAbha rUpi shrIman nArAyaNa ParamAtma who lies on the xIra samudra.

Those who possess bhagavad j~nAna are called 'sUri'. At the request (prayer) of the sUri-s in the yugatraya-s ParamAtma took various avatAra-s to kill the daitya-s and protect the sUri-s. The purpose of His avatAra-s was to kill the wicked, protect the good and re-establish dhaRma.

ditIdEvi is the wife of kashyapa muni. Therefore, her children are referred as daitya-s. The daitya-s were born before AditEya-s (children of aditi).

The purpose of the various avatAra-s in the respective yuga-s was to kill the daitya-s, & restablish dhaRma of those yuga-s and protect the sUri-s since He has tremendous kindness for them. Unless the daitya-s are killed, the sUri-s cannot be protected.

ParamAtma took avatAra in bharata khaMDa. Since ParamAtma pervades in this bhUmi by His vyApti, the entire bhUmi can be referred as bharata khaMDa. When satya saMkalpa ParamAtma takes avatAra at that time vAyu and other dEvata-s also take avatAra along with Him to assist Him in His objectives of His avatAra. For example:-

- during rAmAvatAra, vAyu dEvaru took the form of hanumAn, sURya took the form of sugrIva, shESha dEvaru took the form of laxmaNa and other dEvata-s took the form of monkeys for the service of shrI rAma.

- during kR^iShNAvatAra, vAyu dEvaru took the form of bhImasEna, yama dhaRma rAya took the form of yudhiShTira, iMdra as aRjuna, ashvini dEvata-s as nakula-sahadEva - thus the pAMDava-s.

ParamAtma is lIlA manuShya. He acts as humans in such avatAra-s - therefore described as 'naravatpravR^ittiya'. He does His drama like a human and displays, anger, surprise, habits, pangs of separation, worry and other guNa-s of a normal human being. This is just to show off to daitya-s so that they will believe the same.

This drama of ParamAtma is understood by the trividha jIva-s according to their yOgyata. dEvata-s recognize Him as ParamAtma, who has infinite virtuous qualities, rAjasa-s recognize Him as ordinary human being and the tamO yOgya daitya-s see a lot of dOSha-s in Him.

kAraNAvhaya prakR^itiyoLagi

ddAradhika hadineMTu tatvava

tA rachisi tadrUpa tannAmaMgaLane dharisi

nIrajabhavAMDavanu niRmisi

kAruNika kARyAkhyarUpadi

tOruvanu sahajAhitAchalagaLali pratidinadi.....HKAS_14-20

kAraNAvhaya = kAranA nAmaka mUla rUpi shrIman nArAyaNa

prakR^itiyoLagiddu = existing in prakR^iti which is the cause of sR^iShTi

Aradhika hadineMTu tatvava = 6+18 = 24 tatva-s (chaturaviMshati tatva-s)

tA rachisi = creating them for this brahmAMDa

tadrUpa = those respective tatva rUpa-s

tannAmaMgaLane = those respective names of tatva-s

dharisi = known by those rUpa-s and names

nIrajabhavAMDavanu = brahmAMDa

niRmisi = created

kAruNika = kind aniruddha nAmaka ParamAtma

kARyAkhyarUpadi = in those kARya rUpa-s

sahaja = the existence of ParamAtma in shAligrAma, gaMga and other tIRtha-s

ahita = ParamAtma pervading in jaDa pratima-s and pilgrimage centers

achalagaLali = in mountains

pratidinadi = at all times

tOruvanu = exhibits Himself in those rUpa-s, by those names

Existing in prakR^ti, kAraNa rUpa ParamAtma created avyakta, ahaMkAra, buddhi, manas, paMcha j~nAnEMdriya-s, paMcha kaRmEMdriya-s, paMcha tanmAtra-s paMcha bhUta-s - thus 24 tatva-s.

Existing in the kARya rUpa brahmaMDa, in the shaligrAma, in the pratima-s, in the mountains ParamAtma is known by those shapes, rUpa-s & names.

For everything that exists there is a kAraNa, kARya and kaRta. For example - a pot is a kARya, the mud is kAraNa and the potter is the kaRta. In the same way ParamAtma is the kaRta for this jagat, prakR^iti is the kAraNa and the kARya is the jagat. ParamAtma is Himself exists as kARya rUpa and kAraNa rUpa.

In this stanza - kAraNa rUpi ParamAtma exists in the kAraNa rUpi prakR^iti and has created the 24 tatva-s and with these He has created the brahmAMDa.

Reference:-

satvaM rajastama iti nirguNasya guNAstrayaH sthitisaRganirOdhEShu gR^ihItA mAyayA vibhOH..SB_02-05-18

Some understandings from - refer SB_02-06

ParamAtma first created mahattatva from prakR^iti.

>From mahattatva He created ahaMkAra tatva.

ahaMkAra tatva is divided into i) vaikArika, ii) taijasa, iii) tAmasa.

>From tAmasAhaMkAra He created AkAsha tatva (related to shabda guNa).

>From AkAsha tatva He created vAyu tatva (related to spaRsha).

>From vAyu tatva He created taijasa tatva (related to rUpa).

>From taijasa tatva He created udaka tatva (related to rasa).

>From udaka tatva He created pR^ithvI tatva (related to gaMdha).

>From tAmasAhaMkAra He also created paMcha mahAbhUta and paMcha tanmAtra.

>From taijasAhaMkAra He created paMcha j~nAnEMdriya-s and paMcha

kaRmEMdriya-s

>From vaikArikAhaMkara He created manas & tatvAbhimAni dEvata-s

Some understandings from SB_02-07 are as under:-

mahatatva - 1, ahaMkara tatva - 1, manas - 1, paMchabhUta-s - 5, tanmAtra-s - 5, j~nAnEMdriya-s - 5, kaRmEMdriya-s - 5 which totals to 23.Since avyakta tatva guNa is laxmI svarUpa it is not taken here.

The 23 guNa-s by themselves were not able to perform any functions and they could not cause brahmAMDa sR^iShTi on their own and upon their request, ParamAtma with His shakti along with laxmI dEvi entered into these 23 tatva-s causing a connection between them and originated sR^iShTi. The prEraNa of ParamAtma thus caused the formation of brahmAMDa.

In this stanza, JagannAtha dAsa describes this understanding as, "prakR^itiyoLagiddAradhika hadineMTu tatvavatA rachisi tadrUpa tannAmaMgaLane dharisi nIrajabhavAMDavanu niRmisi."

All the vyApAra-s going on in this jagat can be ascribed to 1) kAraNa, 2) kaRya, 3) phala. kAraNa-kARya results into phala. Every thing is related this way.

ParamAtma is karuNALu because He brings us from the heap of asR^ijya jIva-s and brings us to sR^iShTi, provides us kaRma phala, after liMga bhaMga grants svarUpAnaMda to the sacchEtana-s.

Since He exists as kAraNa nAmaka in the mUla prakR^iti and carries out the sR^iShTi kARya ParamAtma is also kARya vAchya.

ParamAtma pervades for ever in the shAligrAma, gaMga and other pavitra tIRtha-s. This is His sahaja rUpa.

The pratima-s created by craftsmen like

stone pratima kAShTa (wood)

pratima paMchalOha (an alloy) pratima

lEpya pratima (made from special medicines / chemicals)

likhita (drawn on paper or rangoli on floor) pratima

moNNu (made from clay/mud) pratima

mAnasika (drawn in the mind) pratima

maNimayi (gems and jewels) pratima

All these have 10 vibhUti rUpa-s as described in HKAS_05-01 referred in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-May/000785.html

and further explained by Shri Kesava Tadipatri in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-May/000819.html

The pUja of such pratima-s ought to be performed by way of biMbAvAhana. Then there is the presence of ParamAtma sannidhAna in them. Otherwise, they are just jaDa pratima-s. The sannidhAna pratima-s are achala pratima-s.

aniruddha nAmaka ParamAtma exists in His kARyAkhya rUpa in all the above.

jIvaraMtaRyAmi aMshi ka

LEvaragaLoLagiMdriyagaLali

tA vihAra gaivutanudina aMshanAmadali

I viShayagaLanuMDu sukhamaya

Iva sukha saMsAraduHkhava

dEva mAnava dAnavarigavirata sudhAmasakha......HKAS_14-21

jIvaraMtaRyAmi = existing as dEhAMtaRgata in svarUpa jIva

aMshi = biMba rUpi ParamAtma existing as aMsha nAmaka

kaLEvaragaLoLage = originating from His mUla rUpa and pervading in the liMga dEha, aniruddha dEha & sthUla dEha

iMdriyagaLali = in the iMdriya-s of our dEha

aMshanAmadali = As aMsha nAmaka

anudina = everyday

tA vihAra gaivuta = moving about

I = related to prakR^iti

viShayagaLanuMDu = accepting the viShyAMtaRgata svAkhya rasa

sukhamaya = blissful ParamAtma

sudhAmasakha = kR^iShNa ParamAtma, who is the friend of poor sudAma

dEvarige = to the sAtvika dEvata-s

sukha = nitya sukha

mAnavarige =madhyama jIva nitya saMsArins

saMsAra = a mixture of sukha-duHkha saMsAra

dAnavarige = tamO yOgya daitya-s

duHkhava = nitya duHkha aMdhamtammasu

avirata = always

Iva = would give

The distinction between aMsha & aMshi is described in the 2nd Chapter, of nyAya sudhA. The mUla rUpa of nArAyaNa is the aMshi and all other forms of Him are His aMsha-s.

There are two types of aMsha-s.

Various avatAra-s of nArAyaNa are like matsya, kuRma, are His svarUpa

aMsha-s. There is no difference between nArAyaNa and and these forms (abhEda).

The other aMsha of ParamAtma is present in the hearts of all sentient and insensient beings. Here there is difference (bhEda) between the original form of the Lord and those in the heart of these entities.

As we already know the jIva-s are of 3 types - sAtvika, rAjasika & tAmasika. The svarUpa dEha of the trividha jIva-s is infinitesimally small. The svarUpa dEha of the jIva is anAdi nitya. ParamAtma exists as aMtaRyAmi in this jIva. The svarUpa jIvAMtaRyAmi rUpa of ParamAtma is biMba rUpa. All the trividha jIva-s are the pratibiMba of ParamAtma. There is an ancient relationship between ParamAtma and the pratibiMba. The aMtaRyAmi rUpa of ParamAtma is aMsha rUpa.

The jIva experiences the various kARya-s performed by the sthUla dEhagata iMdriya-s via the biMba kriya. The rUpa in which ParamAtma pervades in the jIva is the aMsha rUpa.

"kaLevaragaLoLage" implies - originating from His mUla rUpa and pervading in the liMga dEha, aniruddha dEha & sthUla dEha, denoting that aMsha nAmaka ParamAtma pervades in the iMdriya-s of liMga dEhagata iMdriya-s, aniruddha dEhagata iMdriya-s and the sthUla dEhagata iMdriya-s and He does and makes us do various vyApAra-s through the iMdriya-s.

The paMcha j~nAnEMdriya-s accept the viShaya-s (like gaMdha etc.) and reaches them to the manas. The manas directs the paMcha kaRmEMdriya-s to perform various kriya-s. Thus the viShaya-s are accepted by the j~nAnEMdriya-s and the action is expressed by the kaRmEMdriya-s. aMsha rUpi ParamAtma causes all this to happen.

ParamAtma eixts in the experience of viShaya-s of gaMdha, rasa, rUpa, shabda & spaRsha and in the vyApAra-s of kriya-s by the kaRmEMdriya-s and mAnasika, chitta, bouddhika kriya-s by those names & rUpa-s. Such viShyAMtaRgata kaRmAMtaRgata bhagavadrUpa-s are referred as 'svAkhya.

ParamAtma plays about in the viShayAMtaRgata bhagavadrUpa-s and does biMba kriya by accepting the svAkhya rasa. The jIva then experiences the viShaya. Only if the biMba accepts the svAkhya rasa the jIva experiences the viShaya. That is why JagannAtha dAsa says, "I viShayagaLanuMDu."

ParamAtma does not experience the resultant natural experience of the jIva. He is blissful all by Himself.

kR^iShNa ParamAtma, who is the friend of poor sudAma would always bestow nitya sukha to the sAtvika dEvata-s, a mixture of sukha-duHkha saMsAra to madhyama jIva nitya saMsArins and nitya duHkha aMdhamtammasu to tamO yOgya daitya-s

dEsha dEshava sutti dEhA

yAsagoLisade kAmyakaRma du

rAshegoLagAgadale brahmAdyakhiLachEtanaru

bhU salilapAvakasamIrA

kAsha modalAdakhiLa tattva pa

rEshagivadhiShThAnaveMdaritaRchisanavarata..HKAS_14-22

dEsha dEshava sutti = visiting various puNya xEtra-s without proper j~nAnusaMdhAna

dEhAyAsagoLisade = just tiring out our sthUla dEha

kAmyakaRma = expecting phala-s for the satkaRma-s that are performed

durAshege oLagAgade = without getting greedy but performing those satkaRma-s only to please ParamAtma

brahmAdi = primarily brahma dEvaru

akhiLachEtanaru = 24 tatvAbhimAni dEvata-s

bhU = pR^ithivI

salila = flowing water

pAvaka = agni

samIra = vAyu

AkAsha = space

modalAda = and other

akhiLa tattva = paMchabhUta tatva-s

parEshage = shrI laxmInArAyaNa ParamAtma, who is infinite times superior guNa-s than para nAmaka laxmI dEvi

ivu = these above

adhiShThAnaveMdu =are places of His residence

aritu = understand with j~nAnanusaMdhAna

anavarata = always

aRchisu = perform pUja of adhiShThAnAMtaRgata ParamAtma

tIRtha xEtra pilgrimage is counted as satkaRma. However, if we undertake pilgrimage mechanically without remembering xetraj~na ParamAtma, the respective xEtragata tIRthAbhimAni dEvata-s, nadyAbhimAni dEvata-s and most importantly the dEvAMtaRgata ParamAtma, such pilgrimage is useless.

Expecting results by the performance of any kaRma is called 'kAmya kaRma'. kAmya kaRma-s do not contribute to bhagavadprIti. Therefore we must perform kaRma without expecting results but only to please ParamAtma. kAmya kaRma-s fetch us temporary phala-s and as soon as the stock of phala is over, we return to duHkha & distress.

Our piMDAMDa sharIra is similar to the prapaMcha created from 24 tatva-s.Since our sharIra is made up of paMchabhUta-s which are part of 24 tatva-s, our sharIra is also called paMchabhoutika sharIra.

JagannAtha dAsa says here that we must perform pUja of adhiShThAnAMtaRgata ParamAtma with j~nAnunsaMdhAna.

eraDu vidhadali lOkadoLu jI

varugaLipparu saMtata xarA

xara viliMga saliMga sR^ijyAsR^ijya bhEdadali

karesuvudu jaDaprakR^iti praNavA

xara mahAdaNukAlanAmadi

hari sahita bhEdagaLa paMchaka smarisu saRvatra..HKAS_14-23

lOkadoLu =in the 14 lOka-s of this brahmAMDa

xara = those jIva-s who obtain sthUla dEha and their sthUla, aniruddha & liMga sharIra are destroyed

axara = those that are never destroyed

eraDu vidhadali = these two types

jIvarugaLipparu = jIva-s exist

saMtata = always

viliMga = after completing their sAdhana, obtained liMga bhaMga and then their svarUpa

saliMga = those jIva-s who have not yet obtained liMga bhaMga

sR^ijya = those jIva-s who have arrived into this brahmAMDa and are still performing sAdhana in order to obtain liMga bhaMga

asR^ijya = those jIva-s who are yet to arrive in this brahmAMDa to start their sAdhana kaRya

bhEdadali karesuvudu = with these above differences

jaDaprakR^iti = paMcha bhUta-s & triguNa-s which consists in the mUla prakR^iti, which in turn causes sR^iShTi

praNava = OMkAra

axara = infinite vEda-s

mahat aNukAla = mahA kAla (anAdi kAla) and fraction of time (aNukAla)

nAmadi = jaDa vastu-s by this name

hari sahita = ParamAtma, who resides in the jIva-s and jaDa-s, but He is bizarrely different from them

bhEdagaLa paMchaka = paMcha bhEda

smarisu saRvatra = remember everywhere

In the 14 lOka-s of this brahmAMDa there are two types of jIva-s:-

1) xara jIva-s

2) axara jIva-s

The dEha of the trividha jIva-s from brahma till the blade of grass are destructible (xara). As we already know, there are 4 dEha-s such as - svarUpa dEha (this is anAdi nitya), liMga dEha (covered on the svarUpa dEha), aniruddha dEha (which is destroyed at jIvanmukti) and sthUla dEha (which is destroyed by death). In this way brahmAdi jIva-s have svarUpa-liMga-aniruddha-sthUla which are destroyed progressively (in reverse order). Since they are destroyed, they are called 'xara jIva-s'.

Only laxmIdEvi who is inseperable from ParamAtma is indestructible and she is therefore referred as 'axara'.

The 'xara jIva-s' are of two types:- i) viliMga and ii) saliMga

i) All the jIva-s that have obtained liMga bhaMga after completing their sAdhana are viliMga. They reside in their svarUpa dEha. In the mukti state their vyapAra-s are performed by biMba kriya via the svarUpadEhEMdriya-s.

ii) Those jIva-s that would obtain mukti by liMga bhaMga in the current brahma kalpa. These jIva-s have not yet completed their sAdhana. They are saliMga jIva-s

The saliMga jIva-s are of two types:- a) sR^ijya and b) asR^ijya

a) Those jIva-s that are brought into this sR^iShTi by the ichCha of ParamAtma are called sR^ijya.

b) The infinite jIva-s that are not brought into this sR^iShTi. They are called asR^ijya. They lie in embrace with prAj~na nAmaka ParamAtma. They do not perform any kARya.

Now we discuss about the triguNAtmaka prakR^iti which is jaDa vastu. The sUxma rUpa of jaDa vastu is mUla prakR^iti, which is the cause of sR^iShTi.

OMkAra is praNava maMtra is the starting point of all vEda-s. All the vaRNa-s are jaDa vastu. By the sannidhAna of maMtra pratipAdya, vEda pratipAdya vaRna pratipAdya ParamAtma the axara abhivyaMjana shakti is demonstrated.

Time flows forever. Time is jaDa vastu. Time flows by the power of kAla nAmaka ParamAtma. kAla is of two type i) mahA kAla and ii) aNu kAla

i) brahma kalpa, mahA yuga, maMvaMtara-s, praLaya kAla- all these represent mahA kAla. These kAla -s are only a blink for ParamAtma

ii) saMvatsara, ayana, R^itu, mAsa, paxa, divasa and other fractions of time like hours, minutes, seconds - all these represent aNu kAla.

ParamAtma exists in His aMtaRgata rUpa as kAla nAmaka. kAla shabda vAchya, kAla rUpi and causes the kriya-s to happen according to those kAla-s.

We must constantly remember saRva svataMtra ParamAtma, who resides in the jIva-s and jaDa-s, but He is bizarrely different from them and recognize paMcha bhEda everywhere and every time.

jIva jIvara bhEda jaDa jaDa

jIva jaDagaLa bhEda paramanu

jIva jaDa suvilaxaNanu eMdaridu nityadali

I viriMchAMDadoLu ellA

ThAvinali tiLidaidu bhEda ka

LEvaradoLaritachyutana padayaidu shIghradali.....HKAS_14-24

jIva jIvara bhEda = the difference between two jIva-s (their tAratamya)

jaDa jaDa bhEda = the difference that exists between two jaDa-s

jIva jaDagaLa bhEda = the difference between living and non-living things

paramanu = saRvOttama ParamAtma

jIva = all class jIva-s

jaDa = all jaDa-s

suvilaxaNanu = ParamAtma is bizarrely different from them

eMdaritu = understanding this tatva by gurOpadesha

nityadali = bring this understanding to light every moment in ones life

I viriMchAMDadoLu = in this brahmAMDa

ellA ThAvinali = at all places

tiLidu = recognizing this very well

aidu bhEda = the five differences (paMcha bhEda)

aritu = understanding the above

kaLEvaradoLu = sthUla dEha-s (the differences between them)

achyutana = undestructible ParamAtma

pada = Lotus Feet of ParamAtma (meaning mukti)

shIghradali aidu = reach there quickly

Some readers may say that paMcha bhEda tAratamya has already been explained in HKAS_07-29, therefore why should this be repeated here by JagannAtha dAsa? Therefore, one may conclude that this magnum opus has defects of repetition.

A graMtha which is meant for advice (upadEsha) usually repeats important issues to set forth firm faith in the subject.

Reference:-

"kathAM bhrUyaH abhyAsAduttamaM phalaM.."

The j~nAni-s repeat the same explanation several times, thus JagannAtha dAsa has also repeated many issues several times and does the same in the future saMdhi-s too.

We obtain more phala by repeating the maMtra "OM raM rAmAya namaH." When an issue is explained only once, people feel it is not important as it has been referred only once. However, if the same is repeatedly told in various forms & styles then the people start believing the same as they feel it is important and therefore it needed repetition. It is not only JagannAtha dAsa who adopts this style but most of our texts do so.

Reference:-

"satyaMsatyaM punassatyaM bhujamuddhR^itya chOchyate vEda shAstrAtparaM nAsti na daivaM kEshavAtparaM"

Gist:-

"I raise my folded hands and state the truth again and again that that there is no shAstra equivalent to vEda-s and there none superior to kEshava ParamAtma.", as told by vEdavyAsa.

In the current context of discussion, understanding paMcha bhEda and tAratamya are very important. Being aware that ParamAtma is saRvOttama followed by laxmI, brahma, vAyu etc.until the blade of grass in tAratamya is the road to mukti at all places and at all times.

Thus even at the cost of repetition paMcha bhEda is described once again below:-

About paMchabhEda-s:-

The world around us can be broadly classified as jaDa (non-living things) and jIva (living things). However, there should naturally be some Strength or Power that created this world around us. That is what we call Isha (ParamAtma). He is indeed the niyAmaka for the above two since He created them.Thus we have three entities as Isha, jIva-s and jaDa-s.When we examine differences between any two of these constituents, we get the five differences for discussion (although we mathematically obtain six differences) and they are:- Isha-jIva, Isha-jaDa, jIva-jIva, jIva-jaDa & jaDa-jaDa which are discussed below. However, there is nothing like Isha-Isha as there is only one Isha and there is no one superior to Him as we have seen in previous stanza.

Isha-jIva bhEda:-

saRvaniyAmaka paramAtma is saRvataMtra svataMtra but the jIva-s are not svataMtra. Isha is saRvakaRtR^i whereas is jIva is parAdhIna (dependent on ParamAtmaa). ParamAtma is all knowledgeable whereas the jIva has limited knowledge. ParamAtma is all powerful, whereas the jIva has limited strength. ParamAtma is the Regulator whereas the jIva is the regulated. ParamAtma is the prEraka (Stimulator), whereas the jIva is the prERya (stimulated). The svarUpagata j~nAna shakti, ichChA shakti & kriya shakti is under the control of ParamAtma. ParamAtma is the biMba whereas the jIva-s are pratibiMba. All this is indeed jIvEsha bhEda.

Isha-jaDa bhEda:-

prakR^iti, kAla, dEsha are all jaDa-s. They do not have pravR^itti shakti - strength on their own to initiate any action. jaDa-s do not have j~nAna, ichChA shakti. ParamAtma pervades in every atom of the jaDa-s and projects their property or guNa-s. This difference is the Isha-jaDa bhEda.

jIva-jIva:-

We can hardly find two living things / persons to be exactly similar in shape, size, rUpa in the sthUla dEha. Apart from this the difference between two persons lies in their manas, buddhi, thought process, understanding capability, chitta sAmaRthya and many more. The experience one gets in his or her daily life and his/her svarUpa j~nAna shakti, ichCha shakti & kriya shakti between two persons is not the same. In this state, the svarUpagata vyApAra-s are exhibited as our experience through our sthUla dEha in its lifetime. Here lies the jIva-jIva bhEda.

jIva-jaDa bhEda:-

The well known differences between living and non-living things, which we all learnt from our school days.

jaDa-jaDa bhEda:-

The world around us filled with a number of non-living things like stone, mud, bricks, etc. We can certainly see the outward physical and internal differences existing between them. For example there could be many types of stones - various colors, properties, the way they are formed etc. In the same way there is difference in the paMchabhUta-s like pR^ithvi, appu, tEjassu, vAyu & AkAsha. In the same way, the alphabets, words, sentences, kAla, different places of the world, are all different from each other. The shape and size of various alphabets, their pronounciation, and their meanings are all different from each other. ParamAtma (known as axarEDhya) pervades in the vaRNa-s and and provides them power of pronounciation by the use of abhivyaMjana-s and form words and thus forms meaningful sentences. All this is jaDa-jaDa bhEda.

We must recognize the above paMcha bhEda-s at all places in this brahmAMDa, by understanding the same from a proper guru and understand that the indestructible ParamAtma pervades in our sthUla dEha and does and makes us do all the vyApAra-s through the iMdriya-s.

JagannAtha dAsa implores upon us to understand the above and reach the Lotus Feet of the Lord very soon.

Adiyali xarAxarAkhya

dvEdha axaradoLu ramA madhu

sUdanaru xaragaLoLu prakR^iti praNava kAlagaLu

vEdha mukhya tR^iNAMta jIvara

bhEdagaLanaritI rahasyava

bOdhisade maMdarige saRvatradali chiMtipudu.....HKAS_14-25

Adiyali = at first

xara = jIva-s with destructible dEha

axara = jIva-s with indestructible dEha

Akhya = well known

dvEdha = the above two types

axaradoLu = among axara-s

ramA = asvataMtra laxmIdEvi

madhusUdanaru = saRvataMtra svataMtra saRvOttama ParamAtma

xaragaLoLu = among the class of axara-s

prakR^iti = mUla prakR^iti

praNava = OMkAra (consisting of a-kara, u-kAra & ma-kAra)

kAlagaLu = the flowing time (seconds, minutes....yuga, kalpa.)

vEdha mukhya = starting from brahma dEvaru

tR^iNAMta jIvara = until the blade of grass (and all jaDa-s too)

bhEdagaLanaritu = the difference between laxmI & nArayaNa among the xara jIva-s and the paMcha bhEda (among xara vaRga)

I rahasyava = this secret

bOdhisade = without advising

maMdarige = to aj~nAni-s

saRvatradali = at all places

chiMtipudu = recognize the paMcha bhEda & tAratamya

The explanation for this stanza has been taken from bhAvaprakAshika.

Reference:-

"dvAvimou puruShou lOkE xarashchAxara Evacha xaraH saRvANi bhUtAni kUtasthOxara uchyatE"...BG_15-16

kR^iShNa ParamAtma says here, "The living entities, who are innumerable, can be divided into two classes--the fallible (xara) and the infallible (axara)..."

ParamAtma Himself and ramAdEvi are 'axara', whereas the rest of the entities from brahma downward until the blade of grass are 'xara'.

Reference:-

"yasmAtaxaramatItOhamaxaradapi chOttamaH atOsmi lOkE vEdE cha prathitaH puruShottaMa"...BG_15-18

Gist:-

kR^iShNa ParamAtma says, "Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person."

Thus JagannAtha dAsa includes shrIman nArAyaNa in the class of 'axara' because according to this statement of gIta, ParamAtma is superior to laxmI dEvi.

axara entities are not destroyed either by their dEha, or by passing of time, or by their existence at a particular place, whereas xara entities are destroyed of their dEha by passing of time or at some place.

laxmI dEvi is infallible dEhataH, dEshataH & kAlataH just like ParamAtma. However, this does not contradict the gItA statement above because laxmI dEvi is always under the control of saRvataMtra svataMtra ParamAtma.

The following xara entities like jaDa, prakR^iti, praNava, mahAkAla, aNukAla, brahma dEvaru until the blade of grass are all fallible. Although prakR^iti, vEda, kAla are anAdi they are included in xara entities because chEtana rUpaka laxmI alone is axara whereas the jaDa prakR^iti is used only during sR^iShTi.

Although, vEda svarUpi duRgA dEvi exists during praLaya, 'OM' which is xara is told to brahma during sR^iShTi. kAla is anitya as it passes every second. They are all nitya by their flow. Just as the water which flows in front of us at a particular spot in a river would not come to the same spot again, in the same way time (the second or minute etc.) that has just passed by would not come back again although the kAla pravAha (flow of time) is permanent.

Thus kAla, praNava are nitya by their pravAha (flow) and they appear during sR^iShTi. During praLaya, praNava gets dissolved into the vEda-s, all fractions of time like seconds, minute etc. get hidden into mahAkAla. Thus they are 'xara' entities.

Understanding the differences in xara-axara entities and paMcha bhEda tAratamya, one must meditate upon ParamAtma at all places and all times without explaining these secrets to tamO yOgya aj~nAni-s.

dIpadiM dIpagaLu porama

TTApaNAlayagata timiragaLa

tA parihAragaisi tadgatapadARtha tORpaMte

souparaNivaravahana tA bahu

rUpanAmadi ella kaDeyali

vyApisiddu yathEShTamahimeya tORpa tiLisadale....HKAS_14-26

dIpadiM = from one light

dIpagaLu = many lights

poramaTTu = starting from the first one

ApaNAlayagata = pervading in a shop

timiragaLa = darkness

parihAragaisi = removes the same

tadgata = existing in that shop

padARtha = things that are sold in that shop

tORpaMte = it can be seen

souparaNivaravahana = garuDa (husband of soupaRNI dEvi) as His vehicle

tA = garuDa vAhana ParamAtma

bahurUpanAmadi = in the many rUpa-s by those names

ella kaDeyali = at all places

vyApisiddu = pervading

yathEShTa = enormous

tiLisadale = without showing that He exists

mahimeya tORpa = exhibits His mahime

JagannAtha dAsa explains by way of a fine example about how ParamAtma pervades everywhere and does not let us know that He exists.

In a shop or store which sells various items, if there is darkness we cannot see any of the items. In order to remove the darkness if we light a lamp and with the help of this lamp if we light many lamps and keep them at different places, we can then see the various items kept in the store. Although the original lamp helps us to light many lamps, the power of light of the original lamp does not decrease in any way.

biMba rUpi ParamAtma is like the original lamp in the above example. Our sharIra is like a town. aj~nAna is like the darkness which covers the shop. The experience of the various viShaya-s via the iMdriya-s are like various items in the shop. By the anugraha of biMba rUpi mUlEsha ParamAtma, the jIva exhibits itself via the various iMdriya-s of the sthUla dEha. mUlEsha exists in His aMsha rUpa in the jIva and He is the prEraka for all vyApAra-s. There in no difference in the aMshi-aMsha rUpa of ParamAtma.

In the above example, the jIva is like the shopkeeper who sells the items, the various viShaya-s like shabda etc. are the items, the experience of the viShaya-s are brought to the jIva via the iMdriyAbhimAni dEvata-s by biMba rUpi ParamAtma.

soupaRNI is wife of garuDa dEvaru. ParamAtma is called soupaRNivaravahana as He travels on the shoulder of garuDa. Such ParamAtma pervades at all places and all times by those respective names and rUpa-s and shows His mahime without letting us know that He exists.

naLinamitrage iMdradhanu prati

phalisuvaMte jagatrayavu kaM

goLipudanupAdhiyali pratibiMbAvhayadi harige

tiLiye trikakuddhAmanati maM

gaLa surUpava saRvaThAvili

poLeva hR^idayake pritidivasa prahlAdapOShakanu...HKAS_14-27

naLinamitrage =sURya, who is the friend of lotus flower

iMdradhanu = rainbow which appears during the rainy season

pratiphalisuvaMte = which spreads like a bow on the sky

jagatrayavu = trividha jIva-s

upAdhiyali = just like it spreads

harige = biMba rUpi ParamAtma

pratibiMbAvhayadi = by the name of pratibiMba

kaMgoLipudu = that He resides

tiLiye = if we understand the biMba-pratibiMba relationship in this way

trikakuddhAmana = ParamAtma's places of residence - shvEtadvIpa, anaMtAsayana & vaikuMTha

ati maMgaLa surUpava = extremely maMgaLa rUpa-s

saRvaThAvili = in the dEhAMtaRgata iMdriya-s and at all places in this brahmAMDa

pritidivasa = at all times

prahlAdapOShakanu = shrI laxmInarasiMha (who saved prahalAda)

hR^idayake = in the heart

poLeva = He would appear

Reference:-

sOpAdhiranupAdhishcha pratibiMbO dvidhEyatE jIva Isha syApAdhi iMdrachApO yathAravEH..brahmasUtra bhaShya

The above indicates there exists:-

1) sOpAdhi pratibiMba

2) anupAdhi pratibiMba

Just as the rainbow is a sOpAdhi pratibiMba for sURya, in the same way the jIva is the anupAdhi pratibiMba for ParamAtma.

What does sOpAdhi mean?

"upAdhisatve pratibiMbasya satvaM, upAdhi nashO pratibiMbasya nAshaH"

Meaning - if upAdhi (a distinguishing property, a peculiarity, a special feature or quality, a special cause for a general effect) - in this case if the clouds exists then the pratibiMba exists, if the upAdhi is destroyed the pratibiMba is destroyed. If the mirror does not exist then there is no pratibiMba at all. When the clouds face opposite the Sun, then, the Sun acts as the biMba and the clouds are like the refractive glass and the rainbow is the pratibiMba. This is called sOpAdhi pratibiMba. If the clouds are not there then we do not see a rainbow.

anupAdhi means - biMba rUpa of ParamAtma exists the svarUpa dEha (upAdhi) as a pratibiMba, but the upAdhi (i.e. svarUpa) is not as temporary as the clouds, mirror or water that we see.

brahmyOpAdi is destructible whereas aMtarUpAdi is indestructible.The pratibiMba from the indestructible upAdhi is the anupAdhi pratibiMba.

We must also understand that the pratibiMba from the destructible upAdhi is called sOpAdhi pratibiMba.

In this stanza, JagannAtha dAsa has stated the example of a sOpAdhi pratibiMba to be the same as upAdhi pratibiMba. This is a debatable issue.

However, we must understand that just as the rainbow is the pratibiMba of sURya, in the same way the jIva is the pratibiMba of ParamAtma.

We must understand this relationship of Isha-jIva as biMba-pratibiMba

ParamAtma's places of residence - shvEtadvIpa, anaMtAsayana & vaikuMTha. These are collectively described as 'trikakubdhAma'.

ParamAtma is distinctly different from the jIva-s and jaDa-s. The bizarrely different ParamAtma has extremely maMgala rUpa.

ParamAtma appears Himself in the hearts of those who remember His rUpa-s at all places and all times.

prahalAda was a bhagavattOtama. He firmly believed that ParamAtma pervades everywhere. As a phala for his upAsana narasiMha nAmaka ParamAtma appeared from the pillar to authenticate prahalAda's belief as refered below and killed hiraNyakashipu.

Reference:-

satyaM vidhAtuM nijabhR^ityabhAShitaM vyaptiM cha bhUtEShvakhilEShu chAtmAnaH adR^ishyatAtyadbhutarUpamudvahan stambhE sabhAyAM na mR^igaM na mAnuShaM .....................SB_7-8-18

rasavishEShadoLati vimala sita

vasana tOyisi agniyoLagiDe

pasarisuvudu prakAsha nasuguMdadale saRvatra

trishiradUShaNavairi bhaktisu

rasadi tOyda mahAtmaranu bA

dhisavu bhavadoLagiddareyu sari duritarAsigaLu...HKAS_14-28

ativimala = very pure (clean)

sitavasana = white cloth

rasavishEShadoLu = an oil which does not burn (when it just come in contact with fire)

tOyisi = dripped well

agniyoLagiDe = when (the dripped cloth) kept in fire

nasuguMdadale = the cloth will not burn out

prakAsha pasarisuvudu = but spreads light

saRvatra = at all places

trishiradUShaNavairi = shrI rAmachaMdra, who killed trishira dUShaNa and other daitya-s

bhaktisurasadi = in bhakti rasa

tOyda = dripped - manas immersed in bhakti

mahAtmaranu = eminent bhakta-s

bhavadoLagiddareyu sari = although they are in this saMsAra (with their wives and children)

duritarAsigaLu = the heap of pApa-s

bAdhisavu = would not trouble them

JagannAtha dAsa enlightens us with the mahAtma of bhagavadbhakti by explaining that those who immerse their manas in bhagavad bhakti are not troubled in this saMsAra inspite of their being entangled in the same.

An oil extract which does not burn by itself. However, if a cloth is well dipped (a wick) in the same and set aflame, the oil burns until the last drop is consumed without burning the wick (the white cloth as stated in the stanza).

shrI rAmachaMdra killed the two cruel daitya-s trishara and dUShaNa. trishara had 3 ferocious heads. khara & dUShaNa were the daitya-s appointed by rAvaNa as kings of daMDAkAraNya. They led an army of 14000 soldiers and rAvana had kept his sister shURpanakha to protect them. After laxmaNa cut of the nose of shURpaNakha, she approached khara & duShaNa for help. At that time khara & his army attacked shrI rAmachaMdra. khara-dUShaNa were destroyed along with their army by shrI rAmachaMdra.

Those persons who drench their manas with firm bhakti at the Lotus Feet of shrI rAmachaMdra, such bhakta-s do really have the mahAtmyA j~nAna of ParamAtma.

Although such persons live in this saMsAra with their wives and children amidst the tribulations of this world, their heap of pApa-s will not trouble them.

vAridhiyoLagakhiLa nadigaLu

bErebEre niraMtaradali vi

hAra gaivuta parama mOdadalippa teranaMte

mUru guNanagaLa mAniyenisuva

shrIramArUpagaLu hariyali

tOrutippavu saRvakAladi samarahitavenisi....HKAS_14-29

vAridhiyoLage = in the sea

akhiLa nadigaLu = all rivers

bEre bEre = separately

niraMtaradali = at all times

vihAra gaivuta = move about

parama mOdadali = the nadyAbhimAni dEvata-s with all happiness

ippa teranaMte = just as they exist

mUru guNanagaLa = triguNa-s i.e. sAtvika, rAjasa & tAmasa

mAniyenisuva = called abhimAni

shrIramArUpagaLu = infinite rUpa-s of laxmI

samarahitavenisi = equal and unequal

saRvakAladi = from anAdi kAla

hariyali = in ParamAtma

tOrutippavu = can be seen

gaMga and all other rivers ultimately join the sea.

Although all the rivers join the sea, they exist separately there. They do not lose their identity. The sea is very vast and the rivers join the sea. This does does npt mean that the sea and river is the same.

Thus the nadyAbhimAni-s of the various rivers like gaMga, yamuna, gOdAvari, kAvEri join their leader samudra rAja, and roam around in the sea very happily.

In the same way, ramA dEvi is the abhimAni for triguNa-s in the form of shrI, bhU & duRga. There are of course infinite ramA rUpa-s. They are just like the rivers which join the sea.

laxmI dEvi is inseparable from ParamAtma. She remains with Him at all places and times. However, she is not equal to ParamAtma in terms of His infinite virtuous guNa-s. Thus she is not equal to Him in this respect. Nonetheless, she remains at the service of ParamAtma at all places and times. Recall the song of puraMdara dAsa - "chatra chAmara vyajana parayaMka pAtra rUpadalli niMtu....Enu dhanyaLO lakumI eMtha mAnyaLO"

In this stanza, ParamAtma is like the Sea. The infinite guNa-s of laxmI dEvi are like the rivers. Just as the identity of the rivers are not dissolved by their mixing up with the sea, in the same way laxmI dEvi joins ParamAtma, her guNa-s have their own identity. But she is inseparable from ParamAtma.

kOkanada sakhanudaya ghUkA

lOkanake sogasadire bhAskara

tA kaLaMkane I kR^itIpati jagannAthanire

svIkarisi sukhabaDalariyadavi

vEkigaLu niMdisidarEnahu

dI kavitvava kELi sukhabaDadihare kOvidaru....HKAS_14-30

kOkanada sakhana = sURya, who is a friend of lotus flower

udaya = rising of the Sun

ghUka = owl bird (which cannot see during day time) (gUbe)

AlOkanake = to his eyes

sogasadire = if it does not please him

bhAskara = sURya

tA kaLaMkane = does he have any blemishes? Meaning - the Sun is not at fault

I kR^itI = this graMtha

pati = graMtha pratipAdya

jagannAthanire = jagat prabhu ParamAtma exists

svIkarisi = accepting the tatva-s of this graMtha

sukhabaDalu = obtaining happiness

ariyada = those who do not know (or are not fit enough to know this graMtha)

avivEkigaLu = aj~nAni-s, who are like the owl birds

niMdisidarEnahudu = their objections of this graMtha has no meaning

I kavitvava = this poem which describes the ParamAtma mahime

kELi = listening to it

kOvidaru = bhagavad bhakta-s who have j~nAna nEtra

sukhabaDadihare = would they not be happy? Certainly they would be happy.

JagannAtha dAsa explains by way of an example as to how this graMtha is not appreciated by aj~nAni-s.

As soon as the rays of the rising Sun touches the lotus bud, the flower blooms. Thus sURya is a friend of lotus flower.

An owl moves about in night times. The owl cannot see during daylight, therefore the owl is very unhappy as soon as the Sun rises.

If the owl accuses the rising Sun, it will not affect the Sun in any way.

In the same way, this graMtha 'hari kathAmR^itasAra', which is involved in explaining the infinite virtuous qualities of ParamAtma, His rUpa-s, His kriya-s etc.is compared to the Sun rays of the above example.

Would not the sajjana-s draw happiness by reading and understanding the story of kR^itipati JagannAtha? They would certainly become happy. If the ignorant persons think that this graMtha is not written in saMskR^ita and therefore it must be read by females and children who might not know saMskR^ita and ignore reading and enjoying the same, it would be a loss for them and not a loss for this graMtha.

In this comparative, this graMtha is like the Sun, the j~nAnis- are like the lotus flower, aj~nAni-s are like the owl.

chEtanAchEtanagaLali guru

mAtarishvAMtaRgata jaga

nnAtha viThala niraMtaradi vyApisi tiLisikoLade

kAturava puTTisi viShayadali

yAtudhAnara mOhisuva ni

RbhIta nityAnaMdamaya niRdOSha niravadya....HKAS_14-31

chEtana = in the jIva-s of humans, animals & birds

achEtanagaLali = in jaDa vastu-s

guru = trilOkAchARya

mAtarishvAMtaRgata = aMtAryAmi of mukhyaprANa dEvaru

jagannAtha viThala = jagatpati biMba rUpi JagannAtha viThala

niraMtaradi = for ever, always

vyApisi = pervading in His khaMDAkhaMDa biMba rUpa

tiLisikoLade = without letting us know that He exists

viShayadali = in worldly vyApAra-s

kAturava = desire

puTTisi = creates

yAtudhAnara = tamO yOgya daitya-s, who are enemies of ParamAtma

mOhisuva = creates passion

niRbhIta = fearless ParamAtma

nityAnaMdamaya = ever happy ParamAtma

niRdOSha = has no dOsha-s

niravadya = far away from sukha-duHkha

ParamAtma is the Creator of chEtana-s and achEtana-s.

ParamAtma pervades in the chEtanAchEtana-s. In the chEtana-s He exists as jIva nAmaka biMba rUpi and in the jaDa-s He pervades by those respective size, names & rUpa-s in their khaMDAkaMDa rUpa.

biMba rUpi JagannAtha viThala ParamAtma pervades as aMtaRyAmi through bhagavad kArya sAdhaka mukya praNAMtaRgata at all places, at all times and everywhere without letting us know that He exists. He does and makes us do all the vyApAra-s. ParamAtma bestows His aparOxa daRshana only to His sAdhaka-s according to His ichCha. He remains unseen by others.

The enemies of ParamAtma, tamO yOgya daitya-s are the enemies of the devotees of ParamAtma. They are ignorant of paMchabhEda tAratamya. The mAyAvAdi-s profess that jIva & Isha are the same and they are immersed in their own worldly enjoyments. They do not like ParamAtma nor the discussions related to ParamAtma. Thus they forget ParamAtma and believe that worldly sense enjoyments are permanent and they progress on the path of increasing this attribute. Ultimately they suffer from nitya duHkha.

ParamAtma, who creates mOha as above to the daitya-s, has no fear of anyone. ParamAtma is ever blissful; He possesses unusual, infinite nityAnaMda. He has no dOsha-s at all.

This ends the pitR^igaNa saMdhi