-Translated by SGP Char

Chapter 15: shvAsa saMdhi (29 Padyas)

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

bhAratIshanu ghaLigeyoLu mu

nnUra aravattu sirujapagaLa

tA rachisuvanu saRvajIvaroLiddu bEsarade

kAruNikanavaravara sAdhana

pUraisi bhU svaRga narakava

sErisuva saRvaj~na sakalEShTapradAyakanu.... HKAS_15-01

bhAratIshanu = bhAratI dEvi pati - vAyu dEvaru

ghaLigeyoLu = in each ghaLige (1 ghaLige = 24 minutes)

munnUra aravattu = 360

sirujapagaLa = shvAsa japa consisting of remembering haMsa nAmaka ParamAtma

tA rachisuvanu = does or creates

saRvajIvaroLiddu = in all the trividha jIva-s who have the sthUla dEha

bEsarade = without getting bored or without getting tired (with the anusaMdhana that doing this japa is bhagavad kaRya)

kAruNikanu = kind vAyu dEvaru

avaravara = those respective jIva-s

sAdhana pUraisi = makes those jIva-s perform 21600 shVasa kriya in their life time

bhU = saMsAra to the rAjasa-s

svaRga = nityAnaMda mukti (vaikUMTha) to the sAtvika-s

narakava = nitya duHkha (aMdhatamassu) to the tAmasika-s

sErisuva = leads them to their respective places according to their yOgyata

saRvaj~na = he who knows the yOgyata of the jIva-s

sakalEShTapradAyakanu = would grant their desires

JagannAtha dAsa explains as to how vAyu dEvaru does the shvAsa kriya (process of breathing) in the life time of the trividha jIva-s in the sthUla dEha.

vAyu dEvaru (husband of bhAratI dEvi) pervades in the 72000 nADi-s of the sthUla dEha and performs 360 haMsa maMtra japa-s (shvAsa japa-s) in each ghaLige (1 ghaLige = 24 minutes).

The process of breathing consists of:-

1) pUraka - uchChvAsa kriya i.e. breathing in pure air.

2) kuMbhaka i.e. the air enter the lungs and alveoli and provides chaitanya shakti. vAyu dEvaru provides this chaitanya shakti. For this reason vAyu dEvaru is also known as 'jagatrANa'.

3) rEchaka - nishvAsa kriya i.e. breathing out impure air

The above process is described as 'shvAsa kriya'. It takes 4 seconds to complete one cycle of shvAsa kriya.

Thus 360 shvAsa kriya-s are performed in each ghaLige i.e. (24x60)/4 = 360

surajapa:-

biMba rUpi mUlEsha nAmaka ParamAtma resides in the lotus heart of all sthUla dEha of all jIva-s. vAyu dEvaru stands at the feet of mUla facing mUlEsha ParamAtma. The jIva (which has the aniruddha & liMga dEha) takes shelter at the feet of vAyu dEvaru.

Reference HKAS_09-19 to HKAS_09-22 detail explanation.

...There is a hR^itkamala (hR^itkIlAlaja) at the center of this nALi which has 8 petals. haMsa nAmaka ParamAtma pervades in the concentric ring of the suShumna. He is mUlEsha indeed. haMsa nAmaka ParamAtma has 8 shoulders, holds 8 weoponry and is decorated with all jewelry. This ParamAtma satisfies the aspiration of the jIva-s according to their previous kaRma-s and always protects them.

vAyu dEvaru instantly offers the shvAsa japa that He performs to haMsa nAmaka ParamAtma. Since haMsa nAmaka ParamAtma is the pratipAdya for this maMtra, this maMtra is called haMsa maMtra.

The word 'haMsa' consists of 'haM" and 'sa'.

'haM' is associated with uchChvAsa kriya i.e. when we breathe in, whereas 'sa' is associated with nishvAsa kriya i.e when we breathe out.

haMsa is name for ParamAtma, who is flawless and He who possesses infinite virtuous qualities. Since ParamAtma helps us to cross the sorrowful saMsAra, He is called haMsa.

vAyu dEvaru does the anusaMdhAna that performing haMsa maMtra would please ParamAtma. The shvAsa kriya goes on in our sthUla dEha until we are alive at the rate of 21600 times per day and vAyu dEvaru thus measures our life span by this technique. We live as long as vAyu dEvaru does this. What a wonderful lifetime companion!

vAyu dEvaru being the 'kAraNa' for shvAsa japa, he is called 'kAruNika'. Since he is the lifetime companion, he is also 'karuNALu'.

Life span refers to the sthUla dEha and not the anAdi nitya jIva. Thus vAyu dEvaru does the shvAsa japa in the sthUla dEha and not in the svarUpa dEha.

The haMsa maMtra consists of the 6 letters as:- 'haMsa-sOhaM-svAhA'.

How do the trividha jIva-s do this haMsa maMtra?

1) The sAtvika-s are made to say 'haMsa' and they obtain mukti according to the orders of ParamAtma.

2) The madhyama-s are made to say 'svAhA' and they obtain the cycle of saMsAra consisting of a mixture of sukha-duHkha.

3) The tAmasika-s are made to say 'sOhaM' and they obtain nitya duHkha aMdhatamassu.

The trividha jIva-s obtain their phala according to their svarUpa yOgyata.

Since vAyu dEvaru knows the yOgyata of the jIva-s, he is called saRvaj~na.

tAsigoMbhainUru shvAsO

chChvAsagaLa naDesutali chEtana

rAshiyoLu hagaliruLu jAgR^itanAgi nityadali

I sumanasottaMsa lEshA

yAsavillade pOShisuta mU

lEshanaMghrisarOjamUladalippa kANisade.....HKAS_15-02

tAsige = in one hour

oMbhainUru = 900

shvAsOchChvAsagaLa = shvAsa japa-s

naDesutali = (vAyu dEvaru) does

chEtanarAshiyoLu = in the trividha jIva-s

hagaliruLu = day and night

jAgR^itanAgi = he remains awake (even while the person sleeps the shvAsa kriya goes on)

nityadali = everyday

I sumanasottaMsa = jIvOttama vAyu dEvaru

lEshAyAsavillade = effortlessly

pOShisuta = protects the dEha and thus the jIva therein

mUlEshanaMghri sarOja mUladali = at the Lotus Feet of mULesha nAmaka ParamAtma who resides in our lotus heart

ippa = exists

kANisade = without letting know the jIva that he exists

It was defined in the earlier stanza that 1 ghaLige = 24 minutes. Thus 1 hour = 2.5 ghaLige-s.

We can derive that mukhya praNa dEvaru does 900 shvAsa japa-s (360x2.5 = 900) per hour in the sthUla dEha of the trividha jIva-s (sthAvara & jaMgama chEtana-s). shvAsa kriya indicates existence of life.

vAyu dEvaru performs shvAsa kriya in the sthAvara and jaMgama jIva-s day and night. When a person is in the sleep state at night, even at that time the shvAsa kriya goes on. This is because vAyu is always awake. vAyu does and makes us do the shvAsa kriya in order to please ParamAtma. He is therefore called as bhagavad kARya sAdhaka.

sumanasa - means dEvata-s. vAyu dEvaru is superior to all the dEvata-s. He is therefore jIvOttama.

vAyu dEvaru sits at the tip of the Lotus Feet of mUlEsha nAmaka ParamAtma residing in the heart of all beings. The jIva (with liMga-aniruddha dEha) resides at the feet of mukhya prANa. The jIva pervades in the iMdriyagata sthUla dEha and exhibits its existence by the various vyApAra-s.

vAyu dEvaru does not let the jIva know that he exists (vAyu dEvaru) although he does the shvAsa japa-s and protects the dEhagata jIva.

arivudoMdyAmadoLu shvAsa

gaLeraDusAviradELunUranu

sharasahasrada mEle nAnUrahavu dvitiyake

maraLi yAmatrayake vasu sA

virada mElnUreNikeyali ha

nneraDu tAsige hattusAviradeMTunUrahavu....HKAS_15-03

oMdu yAmadoLu = 1 yAma = 7.5 ghaLige

shvAsagaLeraDusAviradELunUranu = 2700 shvAsa japa-s (3x900 = 2700)

dvitiyake = at the end of 2nd yAma

sharasahasrada mEle nAnUrahavu = 5400 shvAsa japa-s (2700x2 = 5400)

maraLi = again

yAmatrayake = at the end of 3rd yAma

vasu sAvirada mElnUreNikeyali = 8100 shvAsa japa-s (2700x3 = 8100, vasu indicates number 8 as in aShTavasu-s)

hanneraDu tAsige = at the end of 4th yAma i.e. at the end of 12 hours

hattusAvirada eMTu nUrahavu = 10800 shvAsa japa-s (2700x4 = 10800)

arivudu = we must know this way

1 yAma = 3 muhuRta-s

1 muhuRta = 2.5 ghaLige-s.

We know from the earlier stanza that vAyu dEvaru performs 900 shvAsa japa-s in 2.5 ghaLige-s. Therefore, he performs 3x900 = 2700 japa-s per yAma.

In the trividha jIva-s, vAyu dEvaru does and makes them do 2700 shvAsa japa-s per yAma

In two yAma-s, vAyu perform 5400 shvAsa japa-s

In three yAma-s, vAyu perform 8100 shvAsa japa-s.

In four yAma-s (one day time), vAyu performs 10800 shvAsa japa-s.

Thus in 4 yAma-s i.e. in 12 hours, vAyu dEvaru performs 10800 shvAsa japa-s and makes the trividha jIva do the same.

oMdu dinadoLaganila ippa

ttoMdu sAviradArunUru mu

kuMdunAj~nadi mADi mADisi lOkagaLa poreva

neMdu pavanana pogaLutire eM

deMdu mariyade I mahime saM

kraMdanAdyariguMTe nODalu saRvakAladali....HKAS_15-04

oMdu dinadoLage = in one day of 24 hours

anila = jIvOttama vayu dEvaru

ippattoMdu sAviradArunUru = 21600 shvAsa japa-s

mukuMdunAj~nadi = by the order of ParamAtma

mADi = does

mADisi = ans makes us do

lOkagaLa = trividha jIva-s in the trilOka-s (all sthAvara & jaMgama jIva-s)

porevanu = protects their dEha in their life span

eMdu = understanding so

pavanana = dEhAMtaRgata shvAsapati pavamAna nAmaka jIvOttama vAyu dEvaru

pogaLutiru = praise him so

eMdeMdu mariyade = never forgetting his facilitation to us

I mahime = this mahime (greatness)

saMkraMdanAdyarige = iMdra and other dEvata-s

uMTe = do they have? Meaning - they do not have this mahime.

saRvakAladali = at all times

nODalu = when we think about this

In a day comprising of 24 hours, i.e. 12 hours of day time and 12 hours of night time, there are 8 yAma-s.

Thus, vAyu dEvaru does and makes us do 8x2700 = 21600 shvAsa japa-s per day.

Summarizing the calculations:-

15(per minute) x 60 x 24 = 21600 shvAsa japa-s per day.

As per the orders of ParamAtma vAyu dEvaru exists in the sthUla dEha of all the jIva-s and does and makes them do 21600 shvAsa japa-s per day during their life span and protects them.

In this way, we must praise the mahA mahime of pavamAna rAya with j~nAnanusaMdhAna by understanding the same by gurOpadEsha.

The other dEvata-s like garuDa, iMdra, shESha, R^idra etc. do not have this mahime. vAyu dEvaru remains a life time companion for the jIva.

mUrulaxada mEle viMshati

IreraDusAviravu paxake

Arulaxada mEle nAlvatteMTusAviravu

mArutanu mAsake japisi saM

sAra sAgaradiMda sujanara

pArugANisi salaguvanu bahubhOgagaLannittu.....HKAS_15-05

paxake = in 15 days

mUrulaxada mEle = over 300000

viMshati = 20 (thousand)

IreraDu sAviravu = 2x2 = 4 (thousand), thus 324000 shvAsa japa-s

mAsake = in 30 days (in one month)

Arulaxada mEle nAlvatteMTusAviravu = 648000 shvAsa japa-s

mArutanu = mukhya prANa dEvaru

japisi = does 648000 shvAsa japa-s per month

sujanara = those who are bhagavad bhakta-s

saMsAra sAgaradiMda = from the sea of saMsAra (cycle of birth & death)

pArugANisi = crosses them

bahubhOgagaLannittu = ParamAtma provides them daivI saMpattu like j~nAna, bhakti, vairAgya and after liMga bhaMga bestows mukti sukha on the,

salahuvanu = always protects them

In 15 days (one paxa), vAyu dEvaru performs 324000 shvAsa japa-s @ 21600 japa-s per day.

Thus, in a month (30 days), vAyu dEvaru performs 648000 shvAsa japa-s and makes us perform the same and offers the same at the Lotus Feet of haMsa nAmaka ParamAtma.

vAyu dEvaru regulates our life and to those who are bhagavad bhakta-s, he bestows happiness on earth and mukti sukha after liMga bhaMga.

eraDu tiMgaLigahavu R^itu bhU

suraru tiLivadu shvAsajapa ha

nneraDulaxadamEle toMbhattAru sAhasra

karesuvadu ayanAvhayadalare

varuSha muvatteMTu laxO

pari tiLivudeMbhatteMTusahasra kovidaru....HKAS_15-06

R^itu = one R^itu

eraDu tiMgaLigahavu = has two months

shvAsajapa = shvAsa japa-s

hanneraDulaxadamEle toMbhattAru sAhasra = 1296000 shVAsa japa-s

ayanAvhayadali = one ayana

karesuvadu are varuSha = has half a year (6 months)

muvatteMTu laxOpari = over 38, 00, 000 (30 lakhs)

eMbhattu eMTu sahasra = 88000, thus 3888000 japa-s in 6 months

kovidaru = j~nAni-s

tiLivudu = would understand

bhUsuraru = viprOttma-s

tiLivadu = understand so

1 R^itu = 2 months.

3 R^itu-s = 1 ayana

There are 6 R^itu-s in a year.

Thus, vAyu dEvaru performs 1296000 shvAsa japa-s per R^itu.

Therefore, in half a year (six months), vAyu dEvaru performs 3888000 japa-s (3x1296000 = 3888000 japa-s).

In this way, shvAsapati vAyu dEvaru exists in the sthUla dEha of all the jIva-s and performs 3888000 shvAs japa-s in 6 months (ayana). The j~nAni-s understand so and praise vAyu dEvaru.

varuShakidharimmaDi japaMgaLa

guruvaRya tA mADimADisi

duritagaLa pariharisuvanu chiMtisuva sajjanara

suravirOdhigaLoLage nelesi

ddaravidUra tamOdhikAriga

Liravaritu sOhamupAsane mALpanavaraMte...HKAS_15-07

varuShakidharimmaDi = twice as much as in one ayana i.e. 2x3888000 = 7776000 shvAsa japa-s

japaMgaLa = japa-s

guruvaRya = srEShTa guru vAyu dEvaru

tA mADi = he does

mADisi = makes us do

chiMtisuva = those who think so and meditate upon him

sajjanara = sAtvika mukti yOgya jIva-s

duritagaLa = pApa-s

pariharisuvanu = would eliminate

suravirOdhigaLoLage = daitya-s, who are the enemies of dEvata-s

nelesiddu = existing in the sthUla dEha

aravidUra = dOSha dUra vAyu dEvaru (vAyu dEvaru has no dOSha-s)

tamOdhikArigaLa = tamO yOgya tAmas jIva-s, who are entitled for aMdhatamassu

iravaritu = understanding their svarUpa yOgata

avaraMte = according to their yOgyata

sOhamupAsane mALpanu = does 'sOhaM' upAsana - meaning that - 'I am ParamAtma, there is no jIva-Isha bhEda"

vAyu dEvaru is jIvOttama among the crores of xara jIva-s. He is therefore referred as guruvaRya. He performs the shvAsa japa-s and makes the jIva do the same via the shvAsAbhimAni dEvata-s.

Those sAtvika mukti yOgya jIva-s who believe - hari saRvOttama, vAyu jIvOttama, paMcha bhEda, tAratamya, this world is real are called sajjana-s.

vAyu dEvaru eliminates the pApa-s of the sajjana-s who knows his (vAyu) process of haMsOpAsana.

vAyu dEvaru exists in the sharIra of the tamO yOgya daitya-s, who are enemies of viShNu bhakta-s, does and makes them do the shvAsa japa-s in them too. Although vAyu dEvaru exists in the sthUla dEha of the daitya-s, vAyu dEvaru is not affected by their pApa-s. vAyu exists in the sharIra of the daitya-s and performs sOhaM upAsana according to their yOgyata.

In a life span of 100 years, a person would therefore perform 100x7776000 = 777600000 shvAsa kriya-s.

shrI vyAsadAsa siddhAMta koumudi comments as under:-

Some questions arise when we say, "shatAyuRvA puruShaH", i.e. a person has a life span of 100 years, and then everyone must live for a 100 years. However, we find that, shrI viShNu tIRtha, jitAmitra and other mahA mahaRshi-s lived for 1000 of years. Are pApa-s the reason for the death of a person before 100 years? Are puNya-s the cause for a life of 100 years? Do they complete their account of shvAsa japa-s? How do they do it?

For mahA mahaRShi-s like viShNu tIRtha, they survive i.e. their life span ranges from the day they commence their shvAsOchChvAsa until the day they complete their account of shvAsOchChvAsa and not on the basis of Solar year as we understand. Their life does not end on the basis of 100 Solar years. They need to complete the account (777600000) of the shvAsa japa-s designed by vAyu dEvaru and their life extends as long as their account is not complete. Therefore, even if thousand of Solar years pass by they would still live until their account of shvAsa japa is completed.

If one lives for less than a 100 years it means that he has completed his account of 777600000 shvAsa japa-s already before reaching his 100 years of age indicating that their rate of shvAsa japa-s per day is more than 21600.

initupAsanane saRvajIvaro

LaniladEvanu mADutire chiM

taneya mADade kaMDa nIroLu muLugi nityadali

maneyoLage kR^iShNAjinAdyA

sanadi kuLitu vishiShta bahu sa

jjananenisi japamaNigaLeNisidarEnu besarade....HKAS_15-08

initu = in above way (as mentioned in the previous stanzas)

upAsanane = haMsa nAmaka ParamAtma dhyAnOpAsana

saRvajIvaroLu = in the trividha jIva-s from R^idra till the blade of grass

aniladEvanu = jIvOttama vAyu dEvaru

mADutire = performing the shvAsa japa-s

chiMtaneya mADade = without remembering bhAratI ramaNa mukhya prANa with j~nAnAnusaMdhAna

kaMDa nIroLu muLugi = taking bath in any tIRtha that one comes across

nityadali = everyday

maneyoLage = in one's house

kR^iShNAjinAdyAsanadi = on kR^iShNAjinA and other seats

kuLitu = sitting in a padmAsana position

bahu sajjananenisi = appearing to be a sajjana

besarade = without feeling bored

vishiShta = just for show

japamaNigaLannu eNisidarEnu = what's the use of performing japa-s by counting beads? Meaning - it's of no use or phala

JagannAtha dAsa explains in this stanza that vAyu dEvaru exists in the sthUla dEha of the jIva-s does and makes them do 21600 shvAsa japa-s and ultimately gives them what they deserve according to their yOgyata as per the orders of ParamAtma.

Without realizing the above and remembering the mahA mahime of vAyu dEvaru, if people are seized with ahaMkAra and mamakAra and they proudly feel that they are doing everything by themselves and if they undertake pilgrimage and mechanically bathe in many tIrtha-s, it does not fetch them any phala-s.

If one exhibits that he is a sajjana, by sitting on kR^iShNajina and other seats and count beads by way of performing japa-s, he is not a true bhagavad bhakta but only puts on display that he is great bhakta.

shvAsapati vAyu dEvaru himself does and makes us do all the dEhEMdriyagata shubha-mishra-ashubha kaRma-s by the prEraNa of ParamAtma. The jIva is only a puppet of the shrIhari-vAyu. The person who understands that the jIva is not independent is the true bhagavad bhakta. Such persons become completely entitled for the anugraha of shrIhari-vAyu.

The satkaRma-s, bath, japa-s, dhyAna, chiMtana of persons who do not have the above anusaMdhAna is a waste.

OdanOdaka eraDu tEjado

Laiduvuvu laya tadabhimAniga

LAda shivapavanaru ramAdhInatva aiduvaru

I divijarodagUDi shrI madhu

sUdanana aiduvaLu eMdari

dAdaradalannOdakava koDutuNuta sukhisutiru.....HKAS_15-09

Odana = anna (food)

udaka = water

eraDu = the food we eat and the water we drink

tEjadoLu = tEjO rUpa agni - meaning jaTharAgni i.e. hunger / digestion

laya aiduvuvu = digests the food and forms blood

tadabhimAnigaLAda = the abhimAni-s for food & water

shiva = mahaR^idra is the abhimAni dEvata for hunger

pavanaru = vAyu dEvaru as abhimAni for water

ramAdhInatva aiduvaru = would join ramAdEvi - meaning that they are annarUpa for ramAdEvi

I divijarodagUDi = by way eating food and drinking water along with R^idra & vAyu

shrI = laxmI dEvi

madhusUdanana aiduvaLu = joins madhusUdana nAmaka ParamAtma - meaning - ParamAtma accepts laxmIdEvi as His bhOjana

eMdaritu = understanding with this j~nAnusaMdhAna

Adaradali = with bhakti

annOdakava = food and water

koDuta = giving away brAhamaNa-s

uNuta = accepting the same with this anusaMdhAna

sukhisutiru = be happy with this thought

The food we eat and the water we drink gets digested in our stomach and it homogenizes into blood. tEjO rUpi vaishvAnara nAmaka ParamAtma exists in the jaTharAgni and digests the food and water to form blood.

anna being related to pR^ithivi, it contains apa, tEja, vAyu & AkAsha in their sUxma rUpa. Thus anna is paMchabhUtAtmaka vastu.

anna is paMchabhUtAtmaka and R^idra is the mukhya abhimAni for the same. Water is more important for the sthUla dEha, therefore vAyu who is superior to R^idra is the mukhya abhimAni for 'udaka'. We must also know that chaMdra and varUNa are the amukhya abhimAni-s of anna & udaka respectively. Understanding that R^idra & vAyu are the mukhya abhimAni is the secret of shAstra. jaTharAgni is the abhimAni of ramAdEvi. Thus, R^idra dEvaru and vAyu dEvaru join up with laxmI dEvi. ramAdEvi joins up with madhusUdana nAmaka ParamAtma - meaning - ParamAtma accepts laxmIdEvi as His bhOjana

The homogenized anna & udaka has become the anna for ParamAtma.

In this way, all the tatvAbhimAni dEvata-s accept their respective rasa-s and they in turn become the anna-udaka for their svOttama-s. This is the real naivEdya samaRpaNa and the anusaMdhAna one should have during eating their food.

jAlitoppalajAvigaLu me

ddAlayadi svEchChAnusAradi

pAla garevaMdadali laxmIramaNa tannavara

kILukaRmava svIkarisi ta

nnAlayadoLiTTavara poreva kR^i

pALu kAmada kairavadaLashyAma shrIrAma.....HKAS_15-10

aja = sheep

avigaLu =goat

jAlitoppala = normal leaves any wayside plant

svEchChAnusAradi = as per their wish

meddu = (they) eat

Alayadi = at the place where they stay

pAlagarevaMdadali = (they) give milk

laxmIramaNa = laxmIpati ParamAtma

tannavara = His bhakta-s who j~nAna, bhakti & vairAgya and away from ahaM-mamakAra

kILukaRmava = pApa kaRma-s (which are just like those leaves of the wayside plants)

svIkarisi = accepts the pApa kaRma-s offered to Him and destroys them by His gaze

tannAlayadoLiTTu = keeps them in the places of mukti like vaikuMTha etc.

avara = His true bhakta-s

poreva = protects them by giving them nityAnaMda

kR^ipALu = the kind Lord, who does not count the pApa-s of His bhakta-s

kAmada = grants them His aparOxa daRshana

kairavadaLashyAma = His color like the Blue Lotus

shrIrAma = sItApati rAma

The sheep & goats eat the leaves of wayside plants as per their wish and when they return to their shed they give milk to the owner of the shed, who protects them. In the same way, jaganniyAmaka laxmIpati ParamAtma happily accepts all our pApa kaRma-s (which are just like those leaves of thewayside plants). All the kaRma-s performed by the aMtaRaMga bhakta-s of ParamAtma with the anusaMdhana that ParamAtma does and makes us do all the kriya-s by way of His biMba kriya - such kaRma-s even though they may be pApa kaRma-s (done ignorantly) - are destroyed just by His gaze and He purifies them. He then protects them by providing them nityAnaMda by keeping them in places of mukti like vaikuMTha etc.

Innumerable examples of dasharatha putra shrI rAmachaMdra can be quoted. The most striking one is that of shrI rAma in course of obeying His father's promise (the one King dasharatha made to his Queen kaikeyi) accepting 14 years of exile in forest. During that time rAvaNa - King of laMka kidnapped His wife sItAdEvi. While He was in search of sItAdEvi in the forest, He landed along with His brother laxmaNa on the Western side of paMpa sarOvara at the hut of an old lady devotee called 'shabari', a fowlers caste who was waiting with a devoted heart for the arrival of shrI rAma for many years. She used to collect 'bOre haNNu' (Indian Plum) and taste them to check whether they were good or not with the intention of offering only the good fruits to shrI rAma if and when He arrived. When shrI rAma landed at her place she was extremely happy and she offered those already tasted fruits to shrI rAma. ParamAtma who is easily fettered by His devotees, gladly accepted those fruits which were indeed left over food (rather already tasted), in appreciation of her devotion and blessed her with sadgati.

shrI rAma accepted vibhIShaNa (brother of rAvaNa) into His group although hewas from a daitya family, and made him the king of laMka.

shashi divAkara pAvakaroLiha

asita sita lOhitagaLali shiva

shvasana bhARgavi mUvaroLu shrIkR^iSNa hayavadana

vasudhipARdana trivR^itu enisi

vasumatiyoLannOdakAnaLa

pesariniMdali saRvajIvara salahuvanu karuNi.HKAS_15-11

karuNi = kind ParamAtma

vasumatiyoLu = created for the protection of all living beings on earth

anna = grains, grass & fruits

asita = black at the center

shashi = chaMdra

shrIkR^iSNa = his aMtaRgata being shrIkR^iShNa

udaka = water

sita = pure white

divAkara = sURya

shvasana = vAyu dEvaru

hayavadana = tadaMtaRgata hayagrIva ParamAtma

anaLa = resources of tEja like ghee & oil

lOhita pAvakaroLiha = in red colored agni

vasudhipARdana = parashurAma dEvaru, who killed the bad kings (vasu - on earth, vasudhipa - kings of the earth, aRdana - killer)

trivR^itu enisi = as aMtaRyAmi (kR^iShNa - hayavadana - parashurAma) in the above 3 foods (grains - grass - fruits)

pesariniMdali = by those names of anna - udaka - anaLa

saRvajIvara = all the beings on earth

mUvaroLu = in these three

salahuvanu = protects them by providing nutrition

JagannAtha dAsa informs about the aMtaRgata abhimAni dEvata-s in anna-udaka-tEjassu that provide the nutrition to our dEha in the 3 rUpa-s of trivR^ita nAmaka ParamAtma.

'anna' - is related to pR^ithivI. The grains are our food. chaMdra is annAbhimAni. The nectarous rays of chaMdra (Moon) provide the required nutrition in the grains that grow. This is why chaMdra is the abhimAni for grains. There is a black mark in the centre of chaMdra. This is referred as 'asita' in this stanza. chaMdra is also called shashi. chaMdrashEkara (shiva) is the abhimAni for this 'asita'. shrI kR^iShNa is the aMtaRgata bhagavad rUpa of shiva. shrI kR^ishNa is the mukhya abhimAni for pR^ithivi tatva. kR^ishNa being darkish color (indicating tamO guNa). We must therefore do the upAsana of annAbhimAni chaMdrAMtaRgata in asita vaRNa R^idrAMtaRgata shrI kR^iShNa.

'udaka' - relates to sURya. The powerful sunrays evaporate the sea water, converting them to vapors and into clouds, which fall, back as rain to the earth. Thus sURya is udakAbhimAni. The powerful light of the Sun is white in color. vAyu dEvaru is the avAMtarAbhimAni. shvAsAMtaRgata hayavadana rUpi ParamAtma is the pravaRtaka. hayagrIva dEvaru is white in color, indicatingsatva guNa.

Strength to our sharIra is provided by the flow of blood. This is energy indeed. Energy comes from the digestion of ghee, oil etc. that we consume. tEjObhimAni agni is the avAMtarAbhimAni for this energy. agni is red in color and laxmI dEvi is the abhimAni for this. Since laxmI originates from bhR^igu vaMsha, she is also called bhARgavi. bhArgava is the aMtaRgata rUpa of laxmI dEvi. hariNi nAmaka laxmI is the wife of parashurAma dEvaru (son ofjamadagni). hariNi is bhARgavI indeed.

parashurAma dEvaru killed the bad xatriya-s by going around the earth 21 times. Therefore, He is called vasudhipARda.

In this way, in the 3 rUpa-s of kR^iShNa - hayavadana - bhARgava, ParamAtma exists in anna - udaka - pAvaka and provides nutrition to our sharIra. He is therefore called trivR^ita.

trivR^ita nAmaka ParamAtma exists in His aMtaRgata rUpa in shiva-shvasana-bhARgavi, who are the niyAmaka-s of anna-udaka-tEjassu and provides nutrition to our sharIra and protects our sharIra.

The above explanation is summarized in the table below:-

dIpa karadali piDidu kANade

kUpadoLu biddaMte vEda ma

hOpaniShadaRthagaLa nityadi pELuvavarella

shrIpavanamukhavinutanamalasu

rUpagaLa vyApAra tiLiyade

pApapuNyake jIvakaRtR^ikaRtR^i hariyeMba...HKAS_15-12

dIpa = torch light or any other source of light

karadali = in one's hand

piDidu = holding in one's hand

kANade = without seeing

kUpadoLu = in the well

biddaMte = just as one falls down (in the well)

vEda = the four vEda-s

mahOpaniShadaRthagaLa = meanings of aitarEyA and other vEda-s

nityadi = everyday

pELuvavarella = those who conduct lessons on these subjects

shrIpavanamukha = laxmI dEvi, vAyu dEvaru and other dEvata-s

vinutana = ParamAtma, who is praised by them

amala = having no dOSha-s

surUpagaLa = various bhagavadrUpa-s

vyApAra = biMba kriya vyApAra-s ParamAtma

tiLiyade = without understaning this with j~nAnAnusaMdhAna

pApapuNyake = pApa kaRma-s and the puNya kaRma-s going in our dEha

jIvakaRtR^i = is all done by jIva

hari = ParamAtma, who destroys all pApa-s

akaRtR^i = not kaRtR^i

eMba = those who say so, although they may be highly knowledgeable in the shAstra-s but forgetting that ParamAtma is saRva kaRta would fall into the category of aj~nAni-s

JagannAtha dAsa explains that even pandits (experts) who have read vEda-s and other shAtra-s would fall into aj~nAna inspite of having j~nAna with them.

A person usually a carries a torch light when he goes out in darkness, in order to help him to find his way and the persons who go along with him. But, if he does not see the well which is just ahead of him, he would fall into the well along with others.

In the same, even a well read person who has studied the vEda-s, upanishads, purANa-s, smR^iti, brahmasUtra and other sachChAstra-s and understood the deeper meanings in them, sometimes feels that he is himself the kaRta (doer) of everything and he thus falls into the well of ignorance.

biMba rUpi ParamAtma, who is superior to shrI laxmI dEvi is praised jIvOttama vAyu dEvaru as follows, "Oh, mahA prabhu, you are saRva kaRta, saRva prEraka, saRva niyAmaka and the biMba of all jIva-s. We are all Your pratibiMba and we perform actions as directed by You."

Sometimes even the learned people believe that:- "All the pApa-puNya kaRma-s are all done by the jIva himself and that ParamAtma is not the kaRta, because all the vidhi-niShEdha-s are for the jIva but not for ParamAtma and the jIva performs all actions according to his anAdi kaRma and guided by his own buddhi. The human being does all the efforts and only the phala is given by ParamAtma. The jIva is the pravaRtaka for all kriya-s and that ParamAtma has given this freedom to them. This svataMtra enables them to decide and all the kriya-s are done by them alone. They are thus engaged in their kARya-s and ParamAtma only provides phala according to their kaRma-s."

They say as above and demean the kaRtR^itva shakti of ParamAtma, which is like falling in a well inspite of having the torch light in one's hand.

In the example above, the vEda-s are like the torch light, the road on which one is moving is the road to sAdhana, the darkness is the aj~nAna and falling in the well is like not having the uttama anusaMdhAna that ParamAtma is Supreme.

aniladEvanu vAngmanOmaya

nenisi pAvaka varuNa saMkraM

danamukhAdyaroLiddu bhagavadrUpaguNagaLanu

nenenenedu uchcharisutali na

mmanu sadA saMtayisuvanu sa

nmunigaNArAdhitapadAMbuja gOja surarAja......HKAS_15-13

gO = vEda-s

ja = mahA mahime of ParamAtma who has infinite virtuous guNa-s

aniladEvanu = jIvOttama vAyu dEvaru

vAk = the words that we speak (via vAgIMdriya)

manaH = in the manas

mayanenisi = called as vAngmanOmaya

pAvaka = vAgAbhimAni agni dEvaru

varuNa = jivhAbhimAni & rasAbhimAni varuNa dEvaru

saMkraMdana = iMdra dEvaru, who is the abhimAni for the aNunAlige i.e. the epiglottis or uvula (hanging flesh at the back of the tongue)

mukhAdyaroLiddu = dEvata-s like garuDa, shESha, R^idra and others

bhagavadrUpagaLa = the various rUpa-s in the respective iMdriya-s

guNagaLanu = infinite virtuous qualities

nenenenedu = remembering with dhyAna

uchcharisutali = articulating the guNa-s of ParamAtma via the epiglottis, tongue, mouth

sanmunigaNa = R^idra and brahma j~nAni-s

ArAdhita = praised by them

padAMbuja = Lotus Feet

surarAja = dEvOttama vAyu dEvaru

nammanu = sajjana bhakta-s

sadA = always

saMtayisuvanu = protects us from dOSha-s and provides us j~nAna, bhakti & vairAgya

bhAratI ramaNa vAyu dEvaru exists in the sentences that we utter as 'vAngmaya' and in the manas as 'manOmaya'.

agni resides as vAgAbhimAni on the tongue and he makes us pronounce the words. vAyu dEvaru exists as vAngmaya and makes us pronounce words through agni.

In the same way, varuNa resides as jivhAbhimAni in the apa tatva tanmAtra guNa rasa and enables speech in us.

iMdra dEvaru, who is the abhimAni for the aNunAlige i.e. the epiglottis or uvula (hanging flesh at the back of the tongue) is the manObhimAni. vAyu dEvaru does and makes us do the manO vyApAra through iMdra and therefore vAyu is referred as manOmaya. vAyu dEvaru continuously does the upAsana of tatva dEvAMtaRgata bhagavadrUpa-s existing the 24 tatva-s and articulates the same according to the prEraNa of biMba rUpi ParamAtma.

The j~nAni-s are called 'muni'. The brahmaj~nAni-s who have understood the bhagavan mahime are called 'sanmuni'. 'pAdapaMkEja' is the Lotus Feet of ParamAtma. The sanmuni-s pray at the feet of bhagavad kARya sAdhaka vAyu dEvaru. 'gou' means vEda-s. vAyu dEvaru who knows the vEda-s very well is called 'gOja'. In his 3rd avatAra (as madhva muni), vAyu dEvaru wrote vEdAMta graMtha-s. vEda pratipAdya praNava svarUpi ParamAtma is gOja nAmaka ParamAtma.

vAyu dEvaru is called surarAja because he is the niyAmaka for garuDa, shESha, R^idra and other dEvata-s. ParamAtma being Supreme He is referred as'sanmunigaNArAdhitapadAMbuja gOja' and 'surarAja' in this stanza.

pAdavenipuvu vAngmanOmaya

pAdarUpadvayagadoLu pra

hlAda pOShaka saMkaruShaNAvhayadi nelesiddu

vEdashAstra purANagaLa saM

vAdarUpadi mananagaivuta

mOdamaya sukhavittu saluhuva saRvasajjanara..HKAS_15-14

vAk = speech - tongue (vAgIMdriya)

mana = manas

pAdavenipuvu = ubhaya feet

pAdarUpadvayagadoLu = vAyu dEvaru in the two iMdriya-s i.e. tongue & manas

prahlAda pOShaka = in vAngmaya vAyu dEvaru who remembers narasiMha ParamAtma (protector of prahalAda)

saMkaruShaNAvhayadi = saMkaRShaNa nAmaka ParamAtma in vAyu dEvaru

nelesiddu = residing as vAyvyAMtaRgata

vEda = R^ig vEda and other vEda-s

shAstra = bhAgavata, itihAsa and other sachChAstra

purANagaLa = purANa-s

saMvAdarUpadi = performing the dialogue between the speech and manas

mananagaivuta = ParamAtma makes us do the same by His biMba kriya

mOdamaya = AnaMda svarUpi biMba

saRvasajjanara =all bhagavad bhakta-s

sukhavittu = gives aparOxa sukha

saluhuva = would protects

JagannAtha dAsa explains the upAsana process of shrI narasiMha ParamAtma and shrI saMkaRShaNa ParamAtma residing in vAyu dEvaru.

It is important for a sAdhaka aiming at mOxa, to concentrate of the feet of vAyu dEvaru with our vAk and manas. The vAgIMdriya helps us to express the thoughts of our manas at his feet.

One must meditate upon narasiMha rUpi while concentrating on the vAngmaya rUpa left feet of vAyu dEvaru and upon saMkaRShaNa rUpi while concentrating upon the manOmaya rUpa right feet of vAyu dEvaru.

Thus vAyu dEvaru resides at the feet of narasiMha & saMkaRShaNa and says and makes us say the vEda-s, paMcharAtrAgama-s & other shAstra-s, purANa-s through our vAgIMdriya-s and ParamAtma would ultimately give us happiness.

gaMdhavaha dashadishagaLoLagara

viMda sourabha pasarisuta ghrA

NEMdriyagaLige sukhavanIvuta saMcharisuvaMte

iMdirEshana suguNagaLa dai

naMdinadi tutisutanumOdisu

taMdha badhira sumUkanaMtiru maMdajanaroDane....HKAS_15-15

gaMdhavaha = the breeze which carries the smell of scent

araviMda = lotus flower

sourabha = parimaLa (scent)

dashadishagaLoLage = in ten directions

pasarisuta = spreading

ghrANEMdriyagaLige =to the nAsikEMdriya

sukhavanIvuta = providing happiness without letting know that he (vAyu dEvaru) exists

saMcharisuvaMte = moving about in all directions

iMdirEshana = laxmI pati ParamAtma

suguNagaLa = infinite virtuous qualities

dainaMdinadi = everyday

tutisuta = praising those guNa-s

anumOdisuta = experiencing them and enjoying the same

maMdajanaroDane = among aj~nAni-s

aMdha = like a blind with respect to worldly issues

badhira = like a deaf person - unable to hear the worldly talk

sumUkanaMtiru = like a dumb person (do not involve yourself in dry talk)

JagannAtha dAsa advises that when one moves about among the suj~nAni-s one should be in all praise for ParamAtma and among the aj~nAni-s one should remain like a blind, deaf & dumb person.

vAyu dEvaru is called gaMdha vahana as he carries the fragrance of flowers to all places.

vAyu dEvaru accepts the fragrance of the lotus flower, and when the breeze flows in all the 10 directions that fragrance spreads everywhere. When the fragrance reaches the nAsikEMdriya, the nose accepts the same. Apart from the nose sensing the fragrance, the skin feels the breeze.

A sAdhaka must meditate upon the infinite virtuous qualities, rUpa-s & kriya-s of laxmIpati ParamAtma, just as vAyu dEvaru does so and draw happiness from this meditation.

The suguNa-s of ParamAtma are like the fragrance in the lotus. The sAdhaka is like vAyu dEvaru. Just as vAyu accepts the fragrance of the flowers, in the same way the secretive sAdhaka accepts the suguNa-s of ParamAtma in his manas.

One must always praise the guNa-s of ParamAtma in one's heart without displaying the same to the non-devotees (aj~nani-s) and be blind to all things that does not please ParamAtma, be deaf to useless talks and be dumb towards bad persons.

In one of his songs, JagannAtha dAsa says, "raMga ninna koMDADuva maMgaLAtmara .....mukabadhiraMtiparO nOLpajanake".

shrIramaNanaramaneya pURva

dvAradalliha saMj~nyasURyaga

bhAratIpati prANanoLagiha lakuminArayaNana

sEri manujOttamaru saRvasha

rIragata nArAyaNana ava

tAraguNagaLa tutisutali mOdiparu muktiyali....HKAS_15-16

shrIramaNana = laxmIpati ParamAtma

aramaneya = mukti dhAma - vaikuMTha

pURvadvAradalliha = in the East

saMj~nyasURyaga = saMj~nyA dEvi and her husband sURya

bhAratIpati prANanoLagiha = as bhAratI ramaNa mukhyaprANAMtaRgata

lakuminArayaNana = laxmIpati shrIman nArAyaNa

sEri = together

manujOttamaru = mAnuSha gaMdhaRva jIva-s

saRvasharIragata = pervading in those dEha-s

nArAyaNana = shrIman nArAyaNa (existing in the East)

avatAra = many avatAra-s

guNagaLa = infinite virtuous qualities

tutisutali = praising them

muktiyali = in the state of mukti

mOdiparu = experience happiness

vAsudEva rUpa of ParamAtma is the mukti providing rUpa. shwEta dvIpa is one among the mukti dhAma-s of ParamAtma. shvEta dvIpagata vAsudEva resides in that Palace.

There are 3 doors in the East direction of this Palace and the following are gaurds of the doors as one enters inside:-

1st Door - saj~nA dEvi and her husband sURya. By saying 'muktiyali' in the

stanza, JagannAtha dAsa means that saj~nA dEvi and sURya have already

obtained mukti.

2nd Door - brahma dEvaru along with saraswatI dEvi. This is indicated by the line 'bharatIpatiprANa'. bhAratI ramaNa mukhya prAna is the future brahma dEvaru. He obtains mukti by obtaining the title of brahma and bharatI dEvi obtains the title of saraswati and obtains mOxa.

3rd Door - laxmI ramaNa shrIman nArAyana as vAsudEva nAmaka ParamAtma. The mukta mAnuShOttama jIva-s enter through this door on the East. This includes the all the jIva-s from manuShya gaMdhaRva-s until the blade of grass. They enter from here and obtain the daRshana of shrI laxmIramaNa shrIman nArAyaNa. They exist in their svarUpa dEha and they enjoy the mOxAnaMda by meditating & praising the infinite virtuous qualities of ParamAtma, His infinite avatAra-s, His rUpa-s & His kriya-s.

praNavapratipAdyana purada da

xiNakavATadalippa shashi rO

hiNigata vyAnastha kR^itipradyumna rUpavanu

guNagaLanu saMtutisutali pitR^i

gaNa gadAdharanativimala pa

TTaNadoLage svEchChAnusAradi saMcharisutiharu..HKAS_15-17

praNavapratipAdyana = OMkAra vAchya ParamAtma

purada = mukti dhAma (shvEta dvIpagata vAsudEva)

daxiNa = in the South

kavATadalippa = at the door

shashi = chaMdra

rOhiNigata = rOhiNi (wife of chaMdra)

vyAnastha = as aMtaRyAmi in vyAna vAyu and his wife

kR^iti =kR^itI nAmaka laxmI dEvi

pradyumna = kR^iti ramaNa pradyumna

pitR^igaNa = pitR^i dEvata-s enter this door with the permission of chaMdra-rOhiNI

rUpavanu = these rUpa-s

guNagaLanu = guNa-s

saMtutisutali = praising with bhakti

gadAdharana = gadAdhara nAmaka ParamAtma, who is the upAsya mURti of pitR^i dEvata-s

ativimala = very peaceful

paTTaNadoLage = at the entrance of the mukti dhAma

svEchChAnusAradi = according to their wish

saMcharisutiharu = would be roaming around

ParamAtma is praNava pratipAdya. The praNava maMtra (OMkAra) consists of 'a', 'u' & 'ma'. Therefore ParamAtma is a-kAra vAchya, u-kAra vAchya and ma-kAra vAchya.

JagannAtha dAsa explains the about the 3 doors in the South direction of the mukti dhAma (Palace of ParamAtma) and the gaurds of the doors as one enters inside as follows:-

chaMdra and his wife rOhiNI dEvi are the gaurds here. They are the tatvAbhimAni dEvata-s for shravaNEMdriya-s. chaMdra is the adhipati for vyAna nAmaka vAyu. The right ear is the southern door. rOhiNI along with chaMdra are the tatvAbhimAni dEvata-s here. One rOhiNIgata vyAna nAmaka vAyu at the southern door.

shashirOhiNIgata vyAnastha kR^iti ramaNa pradyumna nAmaka ParamAtma resides at the Southern Door of VaikuMTha.

The pitR^i dEvata-s enter vaikuMTha from the Southern Door with the permission of chaMdra and rOhiNI and by the anugraha of vyAna nAmaka vAyu, the pitR^I dEvata-s praise the infinite guNa-s of vyAna nAmaka vAyvyAMtaRgata kR^itipati pradyumna ParamAtma.

The upAsya mURti of pitR^i dEvata-s is pradyumna rUpa, which is thegadAdhara rUpa. gadAdhara rUpa is referred in the VishNu sahasra nAma stOtra as under:-

"shaMkhabhR^innandakI chakrI shARngdhanvA gadAdharaH rathAngapANiraxObhyaH saRvapraharaNAyudhaH"...V. S. nAma -107

'gadA' means pitR^i-s. Since ParamAtma is the upAsya mURti of pitR^i-s, He is called gadAdhara.

The pitR^i dEvata-s who have obtained mukti continuously meditate upon the infinite virtuous qualities of ParamAtma and they would roam around in the mukti dhAma as per their wish.

amitavikramanAlayada pa

shchimakavATadi satisahita saM

bhramadi bhagavadguNagaLane pogaLutali mOdisuva

sumanasAsyanoLippa pAnaga

damana saMkaruShaNana nijahR^i

kamaladoLu dhEnisuva R^iShigaNa aidi sukhisuvaru....HKAS_15-18

amitavikramana = ParamAtma, who has infinite capabilities

Alayada = vaikuMThAlaya (shvEta dvIpagata vAsudEva's abode)

pashchimakavATadi = door on the West

satisahita = along with His wife svAhA dEvi

saMbhramadi = very happily

bhagavadguNagaLane = infinite virtuous qualities of ParamAtma

pogaLutali = praising them

mOdisuva = experiencing happiness

sumanasAsyanoLu = agni dEvaru (sumana - dEvata-s, asya - face)

ippa = existing

apAnaga = apAna nAmaka vAvyAMtaRgata

damana = He who causes 'laya'

saMkaruShaNana = jayApati saMkaRShaNa nAmaka ParamAtma

nijahR^ikamaladoLu = svarUpagata 8 petalled lotus heart

dhEnisuva R^iShigaNa = the meditating R^iShi-s

aidi = from the door in the West with saMkaRShaNa nAmaka ParamAtma

sukhisuvaru = would be experiencing AnaMda

JagannAtha dAsa now explains about the Door on the West, from where the R^iShi-s enter the mukti dhAma.

ParamAtma has infinite strength and capabilities. Two shlOka-s of VishNu sahasra nAma specify the name 'amitavikrama'

"jIvO vinayitAsAxI mukundOOmitavikramaH ambhOnidhiranantAtmA mahOdadhishayOOntakaH".....V. S. nAma 55

"aRchiShmAnaRchitaH kumbhO vishuddhAtma vishOdhanaH aniruddhOOpratirathaH pradyumnOOmitavikramaH".....V. S. nAma 68

where, amitavikrama - is the One who has boundless valor or prowess, courage, heroism, strength, power, might, commonly known as shouRya. ParamAtma has inestimable capacity to bear. Also refers to He whose three strides, or steps, were immeasurable. The reference here is to the trivikrama incarnation. The Lord's steps were so vast, they were indeed immeasurable.

Another reference below:-

"................anantavIRyAmitavikramastvaM saRvaM samApnOShi tatOOsi saRvaH"....................BG_11-40

where, aRjuna accepts that ParamAtma is the Master of all potencies and all prowess and far superior to all the great warriors assembled on the battlefield.

vaikuMTha is the Palace of ParamAtma. At the Door on the West of vaikuMTha, agni and his wife svAhA dEvi are the gaurds. agni is the adhipati for apAna nAmaka vAyu. agni is also the abhimAni dEvata for vAgIMdriya. agni reaches the havissu (oblations) that we offer to the dEvata-s during yaj~na.

agnyAMtaRgata apAna nAmaka vAyu exists at the Door on the West. agni continuously praises the infinite virtuous of vAyvyAMtaRgata jayApati saMkaRShaNa. Since saMkaRShaNa nAmaka ParamAtma is the Eliminator, He is referred as 'damana' in the stanza.

The name 'dama' is also referred inViShNu sahasra nAma (shlOka-92). He bestows good to His devotees. Thus saMkaRShaNa is also called 'dama'. This is also explained in bR^ihatI maMtra.

The R^iShigaNa jIva-s enter vaikuMTha through the Door on the West and while they reside there, they praise the guNa-s of agnyAMtaRgata apAna nAmaka vAyvyAMtaRgata, damana nAmaka jayApati saMkaRShaNa and they roam about there by their freewill.

svaramaNana guNarUpa sapta

svaragaLiMdali pADutiha tuM

burare modalAdakhiLa gaMdhaRvaru ramApatiya

purada uttarabAgilAdhipa

surapa shachiga samAnavAyuga

harinmaNibha shAMtipatiyaniruddhanaiduvaru.....HKAS_15-19

svaramaNana = ParamAtma, who does krIda in His own bhagavad rUpa-s withoutexpecting anything from others

guNa = infinite virtuous qualites

rUpa = many rUpa-s

saptasvaragaLiMdali = by way of sangeeta / music song

pADutiha = one who sings

tuMburane modalAda = tuMbura and others

akhiLa gaMdhaRvaru = all the dEva gamdhaRva-s

ramApatiya = laxmIpati's

purada = vaikuMTha or shvEtadvIpa Palace

uttarabAgilAdhipa = guard on the North Door

surapa = iMdra

shachiga = iMdra patni - shachi dEvi

samAnavAyuga = aMtaRyAmi of samAna vAyu

harinmaNibha = blue colored

shAMtipati aniruddhana = shAMtipati aniruddha ParamAtma

aiduvaru = (the dEva gaMdhaRva-s) would experience svarUpAnaMda

Since ParamAtma does krIDa-s in His own rUpa-s, He is called svaramaNa.

tuMbura is the foremost dEva gaMdhaRva. He is well known for his musical songs. tuMbura and other dEva gaMdhaRva-s enter the vaikuMTha from the Door at North, praising the Lords name by musical songs.

The sapta svara-s are ShaDja(sa), R^iShabhaga(ri), madhyama(ga), paMchama(pa), dhaivata(dha), niShAda(ni). Praises in the ArOhaNa or avarOHaNa order combining these sapta svara-s is true music.

vaikuMTha which is ramApati's Palace is the mukti dhAma (even vAsudEva's shvEta dvIpa Palace is also a mukti dhAma).

iMdra along with his wife shachi stand at the Door of mukti dhAma. iMdra is the adhipati for samAna nAmaka vAyu. iMdra is the abhimAni for fame and wealth. The true devotees of ParamAtma obtain wealth and fame by the anugraha of iMdra.

samAna vAyu exists in iMdra & shachi. shAMtipati aniruddha is the aMtaRgata of for samAna vAyu. aniruddha has a blue gem colored sharIra.

tuMbura and other dEva gaMdhaRva-s obtain mukti and enter through the North Door and while they reside there, they praise the guNa-s of iMdrAMtaRgata samAna nAmaka vAyvyAMtaRgata, shAMtIpati aniruddha and they roam about there on their freewill.

garuDashEShamarEMdra mukha pu

Shkarane kaDeyAgippakhiLa ni

Rjararu URdhvadvAragata bhArati udAnanoLu

mereva mAyA vAsudEvana

paramamaMgaLavayavagaLa maM

diravanaidi sadA mukuMdana nODi sukhisuvaru....HKAS_15-20

gruDa = garuDa dEvaru

shESha = shESha dEvaru

amarEMdra = iMdra dEvaru

mukha = primarily these and others

puShkarane kaDeyAgippa = upto puShkara

akhiLa niRjararu = all the dEvata-s

URdhvadvAragata = Door on the upper portion of the mukti dhAma

bhArati = bhAratI nAmaka mukta saraswatI

udAnanoLu = as aMtaRyAmi in udAna nAmaka vAyvyAkhya mukhya brahma

mereva = like illuminous white light

mAyA = mAyA nAmaka laxmI dEvi

vAsudEvana = mAyApati vAsudEva nAmaka ParamAtma

parama maMgaLa = shubha svarUpa

avayavagaLa = parts / limbs

maMdiravanu = mukti dhAma

aidi = obtain vAsudEva

mukuMdana = muktiprada vAsudEva

sadA nODi = seeing always

sukhisuvaru = obtain AnaMda by taking His daRshana

mukta garuDa, shESha, iMdra, and other dEvata-s until puShkara enter the vaikuMTha from the Door at the top.

'amara' means - dEvata-s. iMdra is their adhipati. puShkara is the last among the mukta dEvata-s. dEvata-s do not suffer from distortion of their dEha since their sharIra is made from vaikarika tatva. Since they do not suffer from old age, they are called 'niRjara'.

udAAna vAyu exists at the North Door of vaikuMTha. He is mukta brahma indeed. bhAratI nAmaka mukta saraswati is his wife. mAyApati vAsudEva nAmaka ParamAtma exists as mAyApati vAsudEva nAmaka ParamAtma, who is the mOxa Giver.

garuDa, shESha other dEvata-s obtain mukti and enter vaikuMTha through the top Door and while they reside there, they praise the guNa-s of udAna nAmaka vAyvyAMtaRgata, mAyApati vAsudEva and they roam about there on their free will.

One may argue that we know from shrImad bhAgavatam and other purANa-s that jaya-vijaya are the gaurds of vaikuMTha, whereas in the last four stanzas we have been talking about the sURya, chaMdra, agni, iMdra & udAna nAmaka vAyu as the gaurds, which seems to be a contradiction made by JagannAtha dAsa - departing from our understanding of bhAgavatam.

The fact remains that sURya, chaMdra, agni, iMdra & udAna nAmaka vAyu are the gaurds at the inner Doors (of ParamAtma's Palace and hR^idayAkAsha), whereas jaya-vijaya are the gaurds at the outer gates.

udAna nAmaka vAyu is AkAshAbhimAni and he is therefore the guard at the top Door. One must do his upAsana as URjita(Oja) & pURNa (maha), then one could achieve every thing completely according to his yOgyata by the anugraha of pradhAna nAmaka vAyu.

dvArapaMchakapAlakaroLiha

bhAratIprANAMtarAtmaka

mAramaNanairUpa tattadvAradali bappa

mUreraDu vidha muktiyOgyara

tAratamyavanaritavara kaM

sAri saMsArAbdhi dATisi muktaranu mALpa....HKAS_15-21

dvArapaMchaka = the five Doors of shvEta dvIpa, which is ParamAtma's Palace

pAlakaroLiha = the five gaurds i.e. sURya, chaMdra, agni, iMdra & udAna nAmaka vAyu

bhAratI = indicating - mukta saraswatI dEvi

prANa = indicating - mukta brahma dEvaru

aMtarAtmaka = existing as their aMtaRyAmi

mAramaNana = laxmIpati shrIman nArAyaNa

airUpa = His five rUpa-s of nArAyaNa, vAsudEva, saMkaRShaNa, aniruddha & pradyumna

tattadvAradali bappa = those entering through the respective Doors

mUreraDu vidha = 5 types (3+2 = 5)

muktiyOgyara = the 5 types of mukti yOgya chEtana-s i.e. mAnuShyOttama-s, pitR^i-s, R^iShi-s, dEva gaMdhaRva-s

tAratamyavanu = their svarUpa yOgyata tAratamaya

aritavara = those bhakta-s who know (the above tAratamya)

kaMsAri = kR^iShNa - who killed kaMsa

saMsArAbdhi dATisi = crosses this ocean of saMsAra

muktaranu mALpa = after kaRma vimOchana provides them svarUpAnaMda (mukti sukha)

The table below summarizes the five Doors of vaikuMTha and the bhagavad rUpa-s to be meditated there along with the respective laxmI rUpa-s, bhAratI sahita vAyu rUpa, the gaurds and their wives and the mukti yOgya-s who enter through these respective Doors.