-Translated by SGP Char

Chapter 18: saRva svAtaMtrya saMdhi (40 Padyas)

This saMdhi is also called krIDAvilAsa saMdhi

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

saMdhi sUchane

shrInivAsana charitegaLa para

mAnurAgadi besagoLalu muni

shounakAdyarigarupidanu sUtARya dayadiMda

shounakAdi R^Shi-s at naimiShAraNya requested sUta purANika to explain the story of the Independence of ParamAtma and the various viShaya-s going on in the jIva by His mercy. sUta purANika was kind enough to explain the contents of viShNu rahasya -Chapter 21.

JagannAtha dAsa has explained the same in this saMdhi.

pachana bhaxaNa gamana bhOjana

vachana maithuna shayana vIxaNa

achalana chalana prayatnavu sAdhyavE janake

shuchisadana dayadiMda jIvara

nichayadoLu tA niMtu mADuva

uchitanOchita kaRmagaLaneMdaridu koMDADu....HKAS_18-01

pachana = ability to digest what we eat

bhaxaNa = ability to eat

gamana = ability to walk about

bhOjana = ability to absorb all the viShaya-s through our iMdriya-s

vachana = ability to speak

maithuna = ability to enjoy sensual pleasure

shayana = ability to sleep

vIxaNa = ability to see

achalana = ability to remain static

chalana = the ramble of the iMdriya-s

prayatnavu = ability to try

janake = all persons

sAdhyavE = is it possible for anyone? except ParamAtma

shuchisadana = ParamAtma who is aMtaRyAmi of shuchi nAmaka ramAdEvi and vAyu dEvaru

dayadiMda = by His kindness

jIvara nichayadoLu = in the group of living beings

tA niMtu mADuva = He exists as biMba in the svarUpa of the jIva-s, does and makes them do the same

uchita = prescribed puNya kaRma-s

anuchita = proscribed pApa & mishra kaRma-s

kaRmagaLanu = all the dvaMdva kaRma-s

eMdaritu = understand with j~nAnAnusaMdhAna that ParamAtma Himself does and makes us do the same through the tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s

koMDADu = praise His mahime

The ability to digest the well cooked food that we eat, the ability to eat the food i.e. masticate the food in our mouth, roll about the same in our and swallow it, our ability to move from place to place, the ability of the blood in our body to move from corner to corner in our body, the ability of our eyes to see something, the ability of our tongue to taste, the ability to smell, the ability to feel, all these fall under the category of 'bhOjana'.

Oratory of sachChAstra-s and other forms of speech called 'vachana', sensual enjoyment, ability to lie down and sleep, ability to see and recognize shapes, sizes, colors etc., ability to remain motionless like keeping the eyelids open continuously, moving the various parts of our body, the ability to make an effort to do some work - all the above cannot be done by the jIva independently.

Reference:-

"tEna vinA tR^iNamapi na chalati" ----shR^iti vachana

"svataMtrO bhagavAn viShNu" ----- shrIman madhvOkti

The jIva does not have any freedom. The kaRtR^itva shakti of the jIva is in control of ParamAtma. The prEraNa of ParamAtma is required to activate the kaRtR^itva shakti of the jIva and get the actions going. Nothing can happen without His prEraNa. This is His biMba kriya. biMba kriya is essential to enable the jIva to display his actions.

laxmIdEvi is not bound by the prakR^ti guNa-s and hence she is called shuchi. vAyu dEvaru is enmeshed everywhere in the world and he is very pure, he is also referred as shuchi. Therefore, laxmyaMtaRgata, shrI bhAratIramaNa mukhya prANAMtaRgata ParamAtma is called 'shuchisadana'.

shuchisadana exists in His biMba rUpa in the trividha jIva-s as their aMtaRyAmi and is known and identified by the their respective names, shape & size.

All the prescribed puNya kaRma-s or the proscribed pApa & mishra kaRma-s are done by Him as biMba kriya. The pratibiMba does what the biMba does. biMba rUpi ParamAtma is the mukhya prEraka (initiator) and does all the kriya-s and makes the jIva do the same through the tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s and He remains unaffected by those kaRma-s.

We must understand with j~nAnAnusaMdhAna that ParamAtma Himself does and makes us do the dvaMdva kaRma-s through the tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s and praise His mahime.

viShTarashrava dEhadoLage pra

viShTanAgi niraMtaradi bahu

chEShTegaLa mADutire kaMDu sajIvi enutiharu

hR^iShTarAguvaravana nODi ka

niShTarellaru sEvemALparu

biTTa xaNadali kupaNaveMdaridadanupExiparu.....HKAS_18-02

viShTarashrava = ParamAtma who has recognition and good name

dEhadoLage = in the sthUla dEha of the jIva

praviShTanAgi = by entering the sthUla dEha

niraMtaradi = every moment

bahu chEShTegaLa = various vyApAra

mADutire = does and makes us do them by His biMba kriya

kaMDu = seeing the sthUla dEha of the person

sajIvi = the jIva exists

enutiharu = the other persons would say so

avana = the person (in whom the jIva exists)

nODi = seeing him

hR^iShTarAguvaru = would be happy

kaniShTarellaru = those who are at a lower level either by age or vaRNa or caste

sEvemALparu = would serve him

biTTa xaNadali = the moment ParamAtma leaves the sthUla dEha along with the jIva

kupaNaveMdaritu = understand that it is a dead body

adanu = that dead body

upExiparu = they would reject it

According to the reference - 'viShTaraM vyApanashIlaM shrava kIRtiyasyasaH viShTarashravaH', ParamAtma who pervades everywhere and has fame and name is called viShTarashrava.

This famous ParamAtma enters the sthUla dEha does and makes us do all the vyApAra-s through our iMdriya-s via His biMba kriya by pervading in the sthUla dEha along with liMgAniruddha dEha. Only then would someone say that the person is alive (sajIvi) and people who at a lower level than him would serve him.

The moment ParamAtma leaves the dEha along with the jIva, the relatives and friends of this sthUla dEha would reject him as 'dead person' and burn him off.

krIDegOsuga avaravara gati

nIdalOsuga dEhagaLa ko

TTADuvanu svEchCheyali brahmEshAdyaroLu pokku

mADuvanu vyApAra bahuvidha

mUDhadaityaroLiddu pratidina

kEDulAbhagaLillavidanari AvakAladali.......HKAS_18-03

krIDegOsuga = for performing jagadvyApAra as a play

avaravara = trividha jIva-s

gati = fate as per the svarUpa yOgyata

nIdalOsuga = in order to give it to them

dEhagaLa = liMga dEha, aniruddha dEha & sAdhana sthUla dEha

koTTu = gives it to all the trividha jIva-s

brahma = chatuRmukha brahma

IshAdyaroLu = dEha of R^idra & other dEvata-s

pokku = enters

svEchCheyali = according to His wishes

ADuvanu = does and makes them do the kaRmarUpa vyApAra-s through the iMdriya-s

bahuvidha = in various ways

vyApAra = kriya-s according to the svarUpa yOgyata and anAdi kaRma of the jIva

mADuvanu = does by way of His biMba kriya

mUDhadaityaroLu = aj~nAni daitya-s and nitya saMsAri-s

iddu = existing in their sthUla dEha

pratidina = everyday

kEDu = the sadness that comes to tamO yOgya-s

lAbhagaLu = the happiness that comes to mukti yOgya-s

illa = He is not affected by them

AvakAladali = at all times or at any time

idanu ari = understand this tatva

ParamAtma is AnaMdapURNa. All the jIva-s are under His control. The jIva-s can obtain their respective destinations only by His mercy. The jagadvyApAra are the lIla-s of ParamAtma.

liMga sharIra is the kaRma sharIra. The liMga sharIra is covered by aniruddha sharIra. This is the kAraNa sharIra. The various births for the jIva originates from this aniruddha dEha. The aniruddha dEha is covered by the sAdhana dEha which we can all see for ourselves. This is sR^iShTi indeed.

Reference:-

"sa Eva krIDanARthAya jIvAnAM gati hEtavE

dEhayOgEna saMsR^ijya tEShu chApyAvishat svayam

soyaM vihAra iha mE tanubhR^itsvabhAva

saMbhUtayE bhavti bhUtikR^idEva bhUtyA" -----niRNaya

ParamAtma brings the jIva into sR^iShTi and leaves him into this wide world. He exists as biMba as aMtaRyAmi in all the jIva-s and makes them do the vyApAra-s through brahma, R^idra and other tatvAbhimAni dEvata-s by provoking them to do so. The jIva pervades in the liMga-aniruddha-sthUla dEha. ParamAtma does and makes the jIva do all the kaRma-s and bestows the appropriate phala to the experience of the jIva. This is His krIDa. The jIva thus obtains salvation.

Just as in brahmAdi mukti yOgya-s, He also exists in kali and other tatvAbhimAni daitya-s and via the dEvata-s does and makes them do the bad deeds and bestows the deserving pApa phala to the jIva-s. He does not experience the pApa phala-s. This is the inner meaning of kaRma.

Although He exists in the mukti yOgya-s from brahma till the blade of grass, He is not affected by the puNya phala that they experience.

The daitya-s are aj~nAni-s, therefore JagannAtha dAsa describes as - 'mUDhadaityaroLiddu..' Through them He makes us do the pApa kaRma-s but He remains unaffected by the pApa phala-s arising out of those kaRma-s at all/any time, thus described as - 'kEDulAbhagaLillavidanari AvakAladali'.

axarEDhyanu brahma vAyu

tyraxasurapasurAroLa

dhyaxanAgiddellaroLu vyApAra mADutiha

axayanu satyAtmaka parA

pExeyillade saRvaroLage vi

laxaNu tAnAgi lOkava raxisutalippa......HKAS_18-04

axara = axara nAmaka laxmI dEvi

IDhyanu = ParamAtma, who is praised by her

brahma = chatuRmukha brahma

vAyu = vAyu dEvaru

tyraxa = R^idra, who has three eyes

sura = all these and other dEvata-s

asurAroLu = daitya-s from kali till the blade of grass

adhyaxanAgi = as their niyAmaka

iddu = existing as biMba

ellaroLu = all the trividha jIva-s

vyApAra mADutiha = does and makes them do all the vyApAra-s

axayanu = indestructible

satyAtmaka = satya saMkalpa

parApExe illade = without expecting any help from brahma and all other dEvata-s, being saRvataMtra svataMtra

saRvaroLage = all the jIva-s

vilaxaNu tAnAgi = being very different from jIva-s and jaDa-s

lOkava raxisutalippa = protects the jIva-s in all the lOka-s

'axara' is another name for laxmI dEvi who possesses indestructible dEha. She does not have the mUla prakR^ittyAtmaka triguNAtmaka sthUla dEha. The sthUla dEha is destructible. 'xara' - means destructible, thus 'axara' is indestructible. axara nAmaka laxmI dEvi is ever young, nitya muktaLu, niRvikAraLu from anAdi kAla. ParamAtma is always praised by her. Thus ParamAtma is called 'axarEDhyanu'. 'IDhya' - means who deserves to be praised

ParamAtma exists as biMba from chatuRmukha brahma dEvaru, vAyu dEvaru, R^idra dEvaru, iMdra dEvaru and other dEvata-s till the blade of grass in all the mukti yOgya jIva-s

In the same way, ParamAtma exists in kali till the blade of grass in all the tamO yOgya jIva-s and from puraMjana till the blade of grass in the nitya saMsAri jIva-s.

Thus ParamAtma exists as aMtaRyAmi in dEvata-s, dAnava-s and mAnava-s and does and makes them do all the vyApAra-s through the iMdriya-s via bhAratI ramaNa mukhya prANa - described as 'ellaroLu vyApAra mADutiha'. ParamAtma is the mukhya niyAmaka for all the jIva-s thus called - 'adhyaxanu'.

He is 'axaya' - indestructible. He exists forever, permanently from anAdi kAla. The jagat that He has created is real or true i.e. satya. He is satyasaMkalpa. His svarUpa dhaRma is satya.

He does not need anything from laxmI dEvi. Since He is nityAnaMda, He does not expect anything from anyone. He has infinite valor by which He can do all the kARya-s all by Himself. He is saRvataMtra svataMtra.

Although He exists as aMtaRyami in all the trividha jIva-s, He is distinctly different from them. He pervades in all the atoms of jaDa vastu but is entirely different from them. He is thus 'jagadvilaxaNa'. He is not affected by the phala-s of the kARma-s performed by the jIva.

saRvataMtra ParamAtma creates the entire jagat, and protects the same.

shrI saraswati bhAratI giri

jA shachI rati rOhiNi saM

j~nA shatarUropAdyakhiLastrIyaroLu strIrUpa

vAsavAgiddellarige vi

shvAsa tannali koTTu avarabhi

lAShegaLa pUraisutippanu yOgyategaLaritu....HKAS_18-05

shrI = shrI nAmaka laxmI dEvi

saraswati = saraswati dEvi - wife of brahma dEvaru

bhAratI = bhAratI dEvi - wife of vAyu dEvaru

girijA = pARvatI dEvi - wife of R^idra dEvaru

shachI = shachI dEvi - wife of iMdra dEvaru

rati = ratI dEvi - wife of kAma dEvaru

rOhiNi = rOhiNI dEvi - wife of chaMdra

saMj~nA = saMj~nA dEvi - wife of sURya

shatarUropa = shatarUpa dEvi - wife of svayaMbhu manu

Adi = and others

akhiLastrIyaroLu = all the mUkti yOgya females

strIrUpa = biMba rUpi ParamAtma exists in His strI rUpa

vAsavAgiddu = existing as aMtaRyAmi

ellarige = those females who are mukti yOgya-s in their svarUpa

vishvAsa tannali koTTu = initiates & enhances their bhakti in Him

avarabhilAShegaLa = the ichChA of those respective manas

yOgyategaLaritu = according to the svarUpa yOgyata of those jIva-s

pUraisutippanu = satisfies them

maMgaLa svarUpi laxmI dEvi is called shrI. This includes her other forms like bhU, duRga, aMbhraNI, sItA, rukmimiNi, shAMti and others.

Reference:-

laxmI saraswatIMdrANi gAyatrityAdi nAmabhiH

nAnA liMgOOnEkarUpO vEdEShu stuyatE hariH

puruSharUpO hariH sAxAt strIrUpE biMbarUpanAn ----viShNu rahasya

ParamAtma exists as biMba in His strI rUpa in laxmI dEvi. In the same way He exists in His biMba rUpa in saraswati dEvi (wife of brahma dEvaru), bhAratI dEvi (wife of vAyu dEvaru), pARvatI dEvi (wife of R^idra dEvaru),shachI dEvi (wife of iMdra dEvaru), ratI dEvi (wife of kAma dEvaru), rOhiNI dEvi (wife of chaMdra), saMj~nA dEvi (wife of sURya), shatarUpa dEvi (wife of svayaMbhu manu), all the mUkti yOgya females.

ParamAtma increases the level of bhakti in those who understanding paMchabhEda tAratamya and understand that He is Supreme. He does and makes them perform satkARya-s according to their svarUpa yOgyata and satisfies the ichChA if their respective manas.

kOlu kudureya mADi ADuva

bAlakara teranaMte lakumI

lOla svAtaMtryaguNava brahmAdyaroLagiTTu

lIlegaivanu tannavariganu

kUlanAgiddella kAladi

khullarige pratikUlanAgiha prakaTanAgadale.....HKAS_18-06

kOlu kudureya mADi = imagining a stick to be a horse

ADuva = playing games

bAlakara teranaMte = just like children

lakumIlOla = plays about to make laxmI dEvi happy

svAtaMtryaguNava = His svarUpa svAtaMtrya

brahmAdyaroLagiTTu = giving it jIva-s from brahma dEvaru till the blade of grass

ella kAladi = at all times (states of sR^iShTi, sthiti & mukti)

tannavarige = His aMtaraMga bhakta-s

anukUlanAgiddu = helping them

lIlegaivanu = makes them kaRma-s leading to sat-sAdhana

khullarige = tamO yOgya-s i.e. the enemies of ParamAtma

prakaTanAgadale = without letting them know that He exists and makes them feel that they are themselves the kaRtR^i-s

pratikUlanAgiha = hinders their progress and gives them duHkha phala

Many times, we observe children holding and sitting on a stick and imagining it to be a horse and run around the place. In this stanza, saRvataMtra svataMtra ParamAtma is compared to the child and the asvataMtra jIva is like the stick. Just as the stick goes about everywhere under the control of the child, in the same way, the jIva-s go about under the control of ParamAtma.

The jIva has svarUpa j~nAna, ichChA & kriya shakti-s. These are in control of ParamAtma. From anAdi kAla the jIva has svarUpa kaRtR^itva shakti, but it is - parAdhIna - in control of ParamAtma. biMba rUpi ParamAtma enters the jIva and by His prEraNa makes the kaRtR^itva shakti actionable. This is His krIDa by way of biMba kriya. The pratibiMba does what the biMba does. 'kOlu kudure..' is a fine example for understanding this process.

The triguNa kARya-s go on during the sthiti state, while ParamAtma enters as svataMtra vAchya ParamAtma in the svarUpa kaRtR^itva shakti and by His biMba kriya the kaRtR^itva shakti of the jIva is made actionable.

Existing as biMba in laxmI dEvi, does and makes the jIva do the biMba triguNa kriya-s through the respective rUpa-s of shrI, bhU & duRga. This is how the sR^iShti and other kARya-s go on (based on mUla prakR^iti). triguNa kARya-s are demonstrated in the piMDAMDa rUpa sthUla dEha via ramA dEvi.Since He does this via ramA dEvi, He is referred as 'lakumI lOla'.

ParamAtma does all this lIla to please laxmI dEvi. However, svaramaNa ParamAtma does not expect anything from her in return.

saRvataMtra svataMtra ParamAtma exists as biMba from brahma till the blade of grass and makes their kaRtR^itva shakti actionable and thus they are able to display their actions.

Those who remember His Lotus Feet constantly are His aMtaraMga bhakta-s. Such persons have the feeling / relationship of Lord-servant with Him from anAdi kAla. He facilitates their efforts in sthiti as well as mOxa state.

The tamO yOgya-s, who are enemies of bhagavAn by their svarUpa itself are called 'khulla'. He hinders their progress and gives them nitya duHkha i.e. aMdha tamas. There is no doubt in this. Such people do upAsana as per their svarUpa and obtain the phala they deserve.

souparaNivaravahana nAnA

rUpanAmadi karesutavara sa

mIpadalliddakhiLa vyApAragaLa mADuvanu

pApa puNyagaLeraDu avara sva

rUpagaLananusarisi uNipa pa

rOpakAri parEsha pURNAnaMda j~nAnaghana.....HKAS_18-07

souparaNivaravahana = ParamAtma who has garuDa (husband of soupaRNI dEvi) asHis vehicle

nAnA rUpa nAmadi = in His various rUpa-s of the respective jIva-s, known by their names and identified by their shapes

karesuta = called by those names

avara = those jIva-s

samIpadalliddu = remains as inseparable biMba

akhiLa vyApAragaLa = all the iMdriyagata vyApAra-s

mADuvanu = does by His biMba kriya and makes the jIva do the same

pApa puNyagaLeraDu = dvaMdva kaRma-s i.e. pApa kaRma-s and puNya kaRma-s

avara svarUpagaLananusarisi = according to their svarUpa yOgyata

parOpakAri = helps the jIva-s reach their destination by way of liMga bhaMga

parEsha = ParamAtma, who is superior to para nAmaka laxmI dEvi

pURNAnaMda = complete AnaMda

j~nAnaghana = unusual j~nAna & AnaMda svarUpi ParamAtma

uNipa = makes us experience those respective phala-s

soupaRNIvara - means garuDa i.e. the husband of souparNI dEvi. Since ParamAtma travels on the sitting on the shoulder of garuDa, ParamAtma is called 'soupaRNIvaravahana'.

The trividha jIva-s exist in various rUpa-s. Their svarUpa also varies. soupaRNIvaravahana ParamAtma exists as biMba according to their shape and size which is the biMba-pratibiMba relationship. He is thus called by the names of those jIva-s in the real world.

Reference:-

sa viShNuH sa shaivaH hariH, brahmA cha savitA shakraH sURya chaMdrAdi nAmabhiH

biMba rUpi viShNu exists as brahma in brahma dEvaru, as shiva in shiva dEvaru and is called by those names.

The biMba-pratibiMba relationship is inseparable, nitya and anAdi. All the jIva-s are His pratibiMba. biMba never leaves away the pratibiMba. That's how JagannAtha dAsa describes is as "..saMipadalliddu."

Existing as biMba, ParamAtma pervades in the dEhEMdriya-s, does all the vyApAra-s and makes the jIva do the same through tatvAbhimAni dEvata-s and tatvAbhimAni daitya-s.

He does and makes them do the dvaMdva kaRma-s (pApa kaRma-s & puNya kaRma-s) according to the anAdi svarUpa guNa and bestows the respective phala-s they deserve.

mithyA j~nAna is pApa, bhEda j~nAna is puNya. mithyA j~nAna is indicative of svarUpa tamO yOgya-s. bhEda j~nAna is indicative of svarUpa mukti yOgya. The jIva-s do upAsana and anusaMdhAna according to their svarUpa and obtain the phala they deserve. The niRdOShi biMba does not have disparity between jIva-s.

All jIva-s are under the control of ParamAtma. Their kaRtR^itva capability is under His control. kaRtR^itva shakti is svarUpagata laxaNa. ParamAtma is saRvataMtra svataMtra. He does not need any thing nor does He expect anything from ramA dEvi, brahma dEvaru and others. Since He does 'upakAra' i.e. help of liMga bhaMga for the jIva, He is called 'parOpkAri'. He is infinite times superior to para nAmaka laxmI dEvi in guNa-s, He is niyAmaka of laxmI dEvi and hence called 'paraEsha'.

ParamAtma possesses infinite j~nAna, AnaMda which is unusual and He is complete in all respects in all His guNa-s. That is why He is pURNa j~nAnAnaMda svarUpi and hence described as 'pURNaj~nAnAnaMda ghana'

aharanidrAmaithunagaLaha

rahara bayasi baLaluvava laxmI

mahitana mahAmahimegaLaneMtariva nityadali

ahika soukhyava maredu manadali

grahisi shAstrARthagaLa paramO

tsahadi koMDADutali maimaredavarigalladale.....HKAS_18-08

ahara = during day time

nidrA = sleep during day time as well apart from sleeping at night

aharahara = day and night

maithunagaLa = sensual pleasure

bayasi = expecting

baLaluvava = continues to exist with this expectation of sensual pleasure

laxmImahitana = ParamAtma, who is the upAsya mURti of laxmI dEvi

mahAmahimegaLanu = infinite mahime

eMtu ariva = how can such a person understand or realize

nityadali = at all times

ahika soukhyava maredu = leaving aside the expectation of food, sleep, sensual pleasure etc.

shAstrARthagaLa = meanings explained in the sachChAstra-s

manadali grahisi = understand in one's manas

paramOtsahadi = enthusiastically

maimaredu = forgetting oneself

koMDADutali = praising the mahAmahime of ParamAtma

avarigalladale = 'would it not be only for such person?', questions JagannAtha dAsa.

Persons, who are always engrossed with the desire for tasty food, sleeping during day & night, desire for sensual pleasure, - 'would they know the mahAmahime of ParamAtma?' asks JagannAtha dAsa. Such persons forget ParamAtma and are absorbed in the worldly pleasures.

A person who understands that the worldly pleasures are temporary and distances himself from the worldly gratifications and concentrates on the Lotus Feet of the Lord, would realize the mahAmahime of ParamAtma.

A person is a true bhakta if he discards ahaMkAra & mamakAra and studies the sachChAstra-s from a guru and remembers the same always and brings it practice in his life and praises the mahAmahime of ParamAtma.

baMdha mOxapradana j~nAnavu

maMdamatigaLigeMdu dorevudu

biMdu mAtra sukhAnubhava paRvatake samaduHkha

eMdu tiLiyadalanyadaivaga

LiMda sukhavapExisuvaru mu

kuMdanArAdhaneya biTTavaguMTe muktisukha......HKAS_18-09

baMdha = the binding of liMga dEha with jIva from anAdi kAla

mOxapradana = ParamAtma who bestows mOxa to the jIva after liMga bhaMga and kaRma vimOchana and exhibits their svarUpagata AnaMda

j~nAnavu = j~nAna about ParamAtma

maMda matigaLige = ignorant people who are engrossed in viShya-s

eMdu dorevudu = when would they obtain?

sukhAnubhava = the happiness they obtain from the experience of viShaya-s

biMdumAtra = is very little

duHkha = the duHkha they obtain after they experience the fraction of sukha

paRvatake sama = mountainous proportions

eMdu tiLiyade = without understanding this secret

anyadaivagaLiMda = from other dEvata-s like brahma dEvaru and other demi-gods

sukhava apExisuvaru = expect sukha from them and pray to them

mukuMdana = mOxa giver ParamAtma

ArAdhaneya biTTavage = leaving away the aEchana, smaraNa, bhajana etc.

muktisukha uMTe = would he get nityAnaMda mukti sukha? Meaning - never.

saRvataMtra svataMtra ParamAtma provides the liMga dEha to the svarUpa dEha just by His wish in order to bestow the fortune or fate to the jIva. The jIva thus gets into the bondage of saMsAra i.e. the cycle of birth and death. Release from the bondage of saMsAra is 'mOchana'. kaRma is experienced by way of the triguNAtmaka vyApAra. By His benevolence, the jIva experiences the related kaRma in births after births and obtains release from bondage.

Thus ParamAtma is the One who binds us to this saMsAra and He is the One who releases us from this saMsAra. He is thus 'baMdha mOxa pradanu'.

Release from bondage leads to the experience of svarUpagata AnaMda, which in turn leads to nityAnaMda sukha i.e. mOxAnaMda.

j~nAna (knowledge) of paMchabhEda, tAratamya, the Lord-servant relationship with ParamAtma and that ParamAtma saRvOttama is true j~nAna in all respects.

JagannAtha dAsa asks, "How can aj~nAni-s who are constantly involved in the experience of worldly viShaya-s understand this secret?" They can never, because their j~nAna is zero and they possesses immense ahaM-mamakAra and are engrossed in viShaya-s. They certainly experience sukha for a very short time - just as much as drop of water - 'biMdu mAtra sukhAnubhava.' and very soon they experience duHkha of mountainous proportions. They continuously chase the temporary sukha forgetting that a lot of trouble waits for them ahead by being engrossed in worldly matters. In the process they forget saRvOttama ParamAtma and pray to lesser gods expecting temporary sukha from them.

They forget the mukti Giver ParamAtma, forget to perform His pUja, nAma smaraNa, etc. and become 'not entitled' for mukti.

rAja tannAmAtya karuNadi

naija janarige koTTu kARya ni

yOjisuta mAnApamAnava mALpa teranaMte

shrIjanARdana sakalaroLagapa

rAjitanu tAnAgi saRva pra

yOjanava mADisuta mADuva phalake gurimADi.....HKAS_18-10

rAja = the king

tannAmAtya = to his ministers

naija janarige = to the authorities who are under his control

karuNadi = kind consideration

koTTu = gives them powers (his svAtaMtrya)

kARya niyOjisuta = and rules the kingdom through them in accordance with the powers bestowed on them

mAnApamAnava = promotes those who work according to his wishes rewards them whereas he demotes those who do not work according to his wishes and punishes them

mALpa teranaMte = just as he does or gives

shrIjanARdana = ParamAtma, who eliminates bad people

sakalaroLage = among the trividha jIva-s

aparAjitanu tAnAgi = One who is does get defeated by anyone

saRva prayOjanava mADisuta = according to the svarUpa yOgyata and anAdi kaRma, makes them do their kaRma through their dEhEMdriya-s to obtain the appropriate phala

phalake guri mADi = makes the jIva as the target to experience the phala so obtained

mADuva = makes the jIva experience the same

The king of the land has all the powers for his territory. The king gives powers to his ministers, town chiefs & other officers according to their level and governs the land. These ministers and other people perform their functions in line with their powers and they are made responsible for their respective functions. Those who perform their duties in accordance with the orders of the king are rewarded appropriately, whereas those who perform duties according to their own will are suitably punished.

ParamAtma is saRvEsha, all powerful. ramA, brahma.until the blade of grass are under His control. ParamAtma is like the King in the above example, all the jIva-s are like the subjects. ParamAtma is dhaRma saMsthApAka, He punishes the impious and rewards the pious. shrI janARdana nAmaka ParamAtma remains ever inseparable with the jIva. He exists in brahma and other dEvata-s, puraMjana and all other nitya saMsAri-s, kali and all other daitya-s, does and makes them do all the dEhEMdriya kriya-s according to their svarUpa yOgyata & anAdi kaRma. The svAtaMtrya guNa displayed by the jIva is indeed the vyApAra done by ParamAtma by way of His entry into the jIva.

Just as the ministers and officers of a kingdom are responsible for the work they do, in the same way since ParamAtma does & makes the jIva do all the kArya-s according to their svarUpa yOgyata & anAdi kaRma the jIva is responsible resultant phala. Thus, the jIva experiences the phala. biMba rUpi is not at all affected by this.

vAsudEva svataMtrava sarO

jAsanAdyamarAsurArigIya

lOsugaRdhava tegedadaroLagaRdhava chatuRbhAga

gaisi oMdanu shatavidha dvipaM

chAshatAbja jagaShTachatvA

riMshadanilanigittu vANi bhAratigaRdha.........HKAS_18-11

vAsudEva = mukti Provider - vAsudEva nAmaka ParamAtma

svataMtrava = His svarUpagata svataMtra

sarOjAsanAdi = brahma dEvaru and others

amara = mukti yOgya jIva-s till the blade of grass

asurArige = tamO yOgya daitya-s and nitya saMsAri-s

IyalOsuga = in order to give it to them

aRdhava tegedu = takes one half of a guNa

adaroLagaRdhava = half of that again - i.e. one fourth

chatuRbhAgagaisi = one fourth of this again i.e. one sixteenth

oMdanu = one sixteenth part (as above)

shatavidha = divides that (one sixteenth part) by a hundred

dvipaMchAshat = 52 parts

abjajage = to brahma dEvaru

aShTachatavAriMshata = 48 parts (aShTa = 8. chatvAriMshati = 40)

anilanigitta =gave it to vAyu dEvaru

vANige aRdha = gave half of it (26 parts) to vAgAbhimAni saraswati dEvi

bhAratige aRdha = gave half of it (24 parts) to bhAratI dEvi

JagannAtha dAsa explains as to how mukti Provider vAsudEva nAmaka ParamAtma distributes His svarUpagata svAtaMtrya among the mukti yOgya jIva-s from brahma dEvaru till the blade of grass, kali and other tamO yOgya-s and the nitya saMsAri jIva-s.

ParamAtma takes out only one part from the infinite parts of svAtaMtrya guNa that He has and makes it half. One half portion is divided by two leading to one fourth of a portion, which is divided by four again leading to one sixteenth portion.

This one sixteenth portion is divided to a hundred equal parts and these are distributed as under:-

brahma dEvaru = 52

vAyu dEvaru = 48

The above includes allocation as under to:-

vAgAbhimAni saraswati = 26

bhaktyAbhimAni bhAratI = 24

kAruNika svAtaMtriyatvava

mUru vidha gaiseraDu tannoLu

nArigoMdanu koTTa svAtaMtriyava saRvarige

dhAruNipa tannanugarige vyA

pAra koTTu guNAguNagaLa vi

chAra mADuva teradi triguNava vyaktiyane mALpa.......HKAS_18-13

kAruNika = kind ParamAtma who causes sR^iShTi etc.

svAtaMtriyatvava = the remaining portion of His svAtaMtrya guNa after distributing as described above (in stanza 11 & 12)

mUru vidhagaisi = divides them (the remaining portion) into three parts

eraDu tannoLu = keeps two parts for himself

oMdanu = one part

nArige = to His wife laxmI dEvi

koTTa = gave it to her

svAtaMtriyava saRvarige = He has distributed His svAtaMtrya in the above manner

dhAruNipa = king of a land

tanna anugarige = to his subjects

vyApAra koTTu = as he arranges the various vyApAra-s

guNAguNagaLa = good and the bad things(right & wrong actions)

vichAra mADuva teradi = as he gives his decision

triguNava vyaktiyane mALpa = ParamAtma does and makes the jIva do the satva, rajO and tamO kaRma-s accordingly and bestows the appropriate phala to them

saRvataMtra svataMtra ParamAtma resides in the jIva-s that He has Himself created and He does all the vyApAra-s on behalf of the jIva by way of His biMba kriya and makes the jIva do the same through the tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s, provides the experience of the kaRma phala to the jIva - thus the jIva gets kaRma vimOchana, then liMga bhaMga, then the jIva gets his deserved destination. ParamAtma, who does all this for the jIva is 'kAruNika'.

Stanza 11 & 12 described the division and distribution of 2 portions of 1/16 each to various jIva-s.

The remaining 2 portions of 1/16 is divided into three parts. ParamAtma keeps two parts for Himself and He gives one part to His wife laxmI dEvi..

The king of a land gives powers to his ministers and other officials according to their capabilities and they would thus use their executive freedom to perform various functions. This power is given to them by the king and it is not their own. The king in turn gives his judgement about the right and the wrongs of the society.

In the same, ParamAtma, who is the King of the world, does and makes the jIva-s do the various kaRma-s and gives them His judgement about their deserved phala.

To the mukti yOgya jIva-s, He gives paMchabhEda & tAratamya j~nAna does and makes them do sat-sAdhana and provides nityAnaMda mOxa.

To the nitya saMsAri-s, He gives mixed knowledge (mishra j~nAna) does and makes them do mishra sAdhana and gives them mishra phala.

To the tamO yOgya jIva-s, He gives them nava vidha dvESha (nine types of enmities) refer HKAS_17-02,

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-November/002220.html

does and makes them do pApa kaRma-s and leads them to nitya duHkha aMdha tamassu.

Summarizing the division of guNa-s as described in stanza 11, 12 and this stanza

No. of guNa-s that He takes for distributing = 1

Divides this by two = ½ + ½

He divides one of ½ portions into two parts = ¼ + ¼

He divides one of ¼ portions into four parts = 1/16 + 1/16 + 1/16 + 1/16

The first 1/16 portion divided into 100 parts and distributed as under:-

brahma dEvaru (with saraswati) = 52

vAyu dEvaru (with bhAratI) = 48

The second 1/16 portion divided into 100 parts and distributed as under:-

R^idra = 20

iMdra & manmatha = 15

Other dEvata-s = 10

Other jIva-s = 10

kali & daitya-s = 45

The remaining two portions (1/16 + 1/16) divided into three parts and

distributed as under:-

Keeps for Himself = 2 parts

Gives to laxmI dEvi = 1 part

puNyakaRmake sahAyavAguva

dhanyarige kalyAdi daityara

puNya phalagaLanIva divijara pApakaRmaphala

anyakaRmava mALparige anu

guNya janarige koDuva bahu kA

ruNyasAgara nI teradi bhaktarana saMtaipa.......HKAS_18-14

puNyakaRmake = in order to perform puNya kaRma

sahAyavAguva = those who are helpful to this cause

dhanyarige = to such fortunate persons

kalyAdi daityara = kali and other daitya-s who are enemies of ParamAtma

puNya phalagaLa nIva = would give their puNya phala

divijara = to dEvata-s and all the mukti yOgya chEtana-s

pApakaRma phala = pApa phala arising out of pApa kaRma-s

anyakaRmava mALparige = to the daitya-s who do kaRma-s which does not please ParamAtma

anuguNya janarige = to those persons who help kali and other daitya-s to perform pApa kaRma-s

koDuva = would give

bahu kAruNyasAgaranu = ParamAtma who is very kind

I teradi = in this way He dispenses puNya and pApa phala-s

bhaktarana = His devotees

saMtaipa = eliminates their pApa-s and protects them

This stanza elaborates the meaning contained in the following reference:-

Reference:-

puNya kaRma sahayAyE puNyAtmanastu yE narAH

daitya bhAga gatAt puNyAt tEbhyOOMshaM dadatE

pApa kaRma sahAyAyE pApAtmanastu yE narAH

dEvabhAgagatAtvApAt tEbhyOOMshaM dadatE hariH

The svarUpa of kali and other tamO yOgya-s is pApa svarUpa indeed. However, the anAdi liMga dEha attached to the svarUpa also contains satvaguNAtmaka kaRma bIja. ParamAtma exists in His aMtaRgata rUpa in those kaRma-s and thus the puNya kaRma-s of these jIva-s is exhibited and they obtain the deserved puNya phala. However, the puNya obtained by the tamO yOgya kali and other daitya-s is destructive to the world and they are therefore not entitled for this puNya. ParamAtma snatches away their puNya and gives it to those who aid the sat-kaRma-s. However, ParamAtma cannot be said to be having disparity because of this reason. The kaRma-s are performed according to the anAdi svarUpa and the jIva obtains the phala it deserves. This is the normal kARya of ParamAtma. Thus He does not have any disparity.

The dEvata-s and the other mukti yOgya jIva-s may do pApa kaRma-s either due to ignorance or kalyAvEsha or due to the effect of a curse although their svarUpa is puNya svarUpa. Even here, they perform pApa kaRma-s & mishra kaRma-s via the biMba kriya of ParamAtma. They do not obtain the pApa kaRma phala-s. The pApa kaRma phala-s of the sachchEtana-s are given to those chEtana-s who proliferate the nine types of enmities. Thus the puNya kaRma phala of the daitya-s are passed on to the dEvata-s and the pApa kaRma phala of the daitya-s are passed on to the dEvata-s. This is the action of justice of the kind Lord. This is His mahatkARya. He thus always protects His true devotees.

nirupamage sariyuMTu eMdu

chcharisuvava tadbhaktaroLu ma

tsarisuvava guNiguNagaLige bhEdagaLa pELuvavu

dara sudaRashana uRdhvapuMDrava

dharisidavaroLu dvEShisuva hari

charitegaLa kELadalE lOgAravaRte kELuvavu.HKAS_18-15

nirupamage = ParamAtma, who has none equal to Him

sariyuMTu = there are some dEvata-s like brahma, R^idra dEvaru and some other dEvata-s like Him or equal to Him

eMdu uchcharisuvava = one who says so

tadbhaktaroLu = in His bhakta-s

matsarisuvava = those who are jealous

guNi = ParamAtma who is complete with all guNa-s

guNagaLige = His infinite virtuous qualities

bhEdagaLa pELuvavu = there are differences among His various qualities (guNa-s)

dara = shaMkha

sudaRashana = chakra (also gadA, padma & nArAyaNa mudra - meaning - paMcha mudra-s)

uRdhvapuMDrava = the gOpichaMdana nAma one applies on the forehead (meaning - the dvAdasha nAma-s)

dharisidavaroLu = the one who has appllied the dvAdasha nAma & paMcha mudra

dvEShisuva = he who displays enmity externally and internally

hari charitegaLa = purANa-s, itihAsa, sachChAstra

kELadalE = does not listen to these but abuses them

lOgAravaRte = news related to viShaya-s only

kELuvavu = would listen, such person is a tamO yOgya (their characteristics are explained in the next stanza)

JagannAtha dAsa explains the habits and traits of tamO yOgya chEtana-s.

Reference:-

sa EvAhaMta duShkaRmajj~nApakaM tatvapramANakaM

tasya niMdA tadIyasya bhaktasyApi niniMdanaM

shaMkha chakrAdi talliMgadhAriNAm dvEShiNaM tathA

EvamAdi harERdvEShastatkArI daitya uchchtE ------------ viShNu rahasya

ParamAtma has infinite mahima. He is 'nirupama' - there is none like Him - neither superior nor equal. However, the tamO yOgya-s propagate that brahma, viShNu and R^idra are the same and they are all equal.

The tamO yOgya-s are jealous of the bhakta-s of ParamAtma and they thus have enmity towards the bhakta-s of ParamAtma.

ParamAtma, who has infinite virtuous qualities, is called 'guNi'. The tamO yOgya spreads that there lies a difference between ParamAtma and the infinite virtuos qualities that He has and there are differences between His infinite guNa-s, kriya-s, avatAra-s, various parts of His Body, and various rUpa-s.

The tamO yOgya flaunts his enmity towards devotees of ParamAtma, i.e. he who has applied the dvAdaSha nAma at the designated places described in HKAS_06-28 referred in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001016.html

and he who has applied shaMkha, chakra, gadA, padma, nArAyaNa mudra along with bhagavaddhyAna & rUpa chiMtana as described in HKAS_08-28 referred in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-December/001267.html

The tamO yOgya-s always abuse the purANa-s, itihAsa, ParamAtma charitre, and such other sachChAstra-s.

The tamO yOgya-s are always engrossed in worldly viShaya-s and spends their maximum time in that activity. These are bad people indeed.

EvamAdi dvEShavuLLa ku

jIvarellaru daityareMbaru

kOvidara vij~nAnakaRmava nODi niMdiparu

dEva dEvana biTTu yAva

jjIvapariyaMtaradi tuchChara

sEveyiMdupajIvisuvaraj~nAnakoLagAgi....HKAS_18-16

EvamAdi = the habits and traits explained in stanza 15

dvEShavuLLa = having habitual enmity towards viShNu and His devotees

kujIvarellaru = asura svabhAva kujIvaru

daityareMbaru = are called daitya-s

kOvidara = the j~nAni-s, who recognize paMcha bhEda, tAratamya etc.

vij~nAna = especially the work done by them that pleases viShNu ParamAtma

kaRmava = satkaRma-s

nODi niMdiparu = the tamO yOgya-s see this and abuse the same as they cannot digest the same

dEva dEvana biTTu = they leave viShNu who is the supreme dEvata

yAvajjIva pariyaMtaradi = from birth till death

tuchChara sEveyiMda = serving the lowest category of persons

aj~nAnakoLagAgi = trapped in aj~nAna

upajIvisuvaru = they just survive (eat and drink.)

As was exlained in the previous stanza, those who have enmity towards viShNu and/or His devotees are called 'kujIva' - such persons are tamO yOgya daitya-s.

The tamO yOgya daitya-s cannot tolerate the satkaRma-s i.e. work that pleases viShNu ParamAtma, which is done by j~nAni-s, who recognize paMcha bhEda, tAratamya etc. the tamO yOgya-s see this and abuse the same as they cannot digest the same.

These kujIva-s leave away ParamAtma and they are engrossed in worldly viShaya-s from their birth to death and they serve the lower levels of jIva-s in order to obtain their just for their survival.

kAma lObha krOdha mada hiM

sAmayAnR^ita daMbha kapaTa tri

dhAmanavatAragaLa bhEda apURNasukhabaddha

amiSha nivEditava bhOjyati

tAmAsAnnavanuMba tAmasa

shrImadAMdhara saMgadiMdali tamave vaRdhipudu.....HKAS_18-17

kAma = yearning for pleasure

lObha = not utilizing ones money for satkaRma-s nor giving to any one

krOdha = anger towards devotees of ParamAtma

mada = aShTa mada (annamada, aRthamada, prAyamada, vidyAmada, rAjyamada, kulamada, satkaRmamada, shIlamada)

hiMse = troubling sajjana-s

amaya = always sick

anR^ita = being a mithyAvAdi

daMbha = pride that one knows everything

kapaTa = deny the rightful due of others

tridhAmana = three places of Residence of ParamAtma i.e. vaikuMTha, anaMtAshayana & shvEta dvIpa

avatAragaLa bhEda = thinking that there is difference between His mUla rUpa and His other avatAra rUpa-s

apURNasukha = that His AnaMda is incomplete

baddha = saying that ParamAtma too is bound by sukha & duHkha just like all other jIva-s

amiSha = non-vegetarian food / flesh food

nivEditava bhOjya = food offered to lower Gods

ati tAmAsAnnavanuMba = consumes niShiddha tAmasika food

shrImadAMdhara = only believe that wealth is permanent and shows ahaMkAra to all and is attracted towards sensual pleasures with other women

saMgadiMdali = by association with them

tAmasa = tamO yOgya jIva-s

tamave vaRdhipudu = gradually their tamas sAdhana increases and leads them to nitya duHkha aMdha tamas

This stanza relies on the following reference:-

"daMbhO mAnO madO hiMsA pouruShyaM kapaTAnR^itE

jAyaMtE tamasO vR^iddhE kalistatrAdi dEvatA

tAmasEna svabhAvEna tAmasAnAM cha saMgataH

tAmasEna svabhAvEna tamOvR^iddhiH prajAyatE"

The characteristics of the tamO yOgya-s are indicted in this stanza:-

tamO yOgya jIva-s are always engrossed enjoying the worldly viShaya-s. This is their weakness, which is kAma indeed.

They do not use their wealth for doing satkaRma-s, neither do they enjoy the wealth. They just want to amass wealth. This is the indication of their lObha.

They have aggressive enmity towards viShNu & viShNu bhakta-s. They hate those who do not subscribe to their view.

The tamO yOgya-s are full of aShTa mada (annamada, aRthamada, prAyamada, vidyAmada, rAjyamada, kulamada, satkaRmamada, shIlamada). They always feel that they are superior to all.

The trouble they give to sajjana-s is hiMsa.

They are usually always sickly.

They tell lies & they propagate that this jagat is mithya

They proudly want to display their hollow knowledge & mahime.

They deny the rights and dues of others.

They think that there is difference between ParamAtma's mUla rUpa (who resides in vaikuMTha, anaMtAshayana & shvEta dvIpa and His other avatAra rUpa-s.

They believe that the sukha of AnaMda pURNa ParamAtma is not complete sukha.

They say that He is also some other ordinary jIva and that He is also bound by sukha-duHkha and liMga dEha like ordinary mortals.

They consume food offered to lower gods and and they also consume non-vegetarian foods.

They believe that worldly sukha is permanent, they yearn to possess other women, they are engrossed in kARya-s that does not please ParamAtma. Gradually, their tamas sAdhana increases and leads them to nitya duHkha aMdha tamas

j~nAna bhakti virakti vinaya pu

rANa shAstra shravaNa chiMtana

dAna shama dama yaj~na satyAhiMsa bhUtadayA

dhyAna bhagavannAma kIRtane

mouna japa tapa vrata sutIRtha

snAna maMtra stOtra vaMdana sajjanara guNavu...HKAS_18-18

j~nAna = knowledge of paMcha bhEda tAratamya, saRvOttamatva of ParamAtma, jIvOttamatva of vAyu dEvaru, jagat satyatva

bhakti = flowing bhakti at the Lotus Feet of ParamAtma

virakti = absence from worldly desires

vinaya = soft respect towards one's elders and uttama-s

purANa = purANa-s by vEdavyAsa and vAlmIki R^iShi

shAstra = shrIman madhva shAstra and the TIka-s thereon

shravaNa = listening to these above

chiMtana = always thinking in the manas about what was heard above

dAna = gifting knowledge, wealth, land, food, daughter to the right persons(satpAtra)

shama = always being calm

dama = control of senses

yaj~na = various fire oblations - e.g. vaishvadEva, baliharaNa etc.

satya = speaking the truth

ahiMsa = not troubling sajjana-s

bhUtadaya = showing kindness towards all living beings

dhyAna = thinking about ParamAtma in one's manas

bhagavannAma kIRtane = sing the praises of ParamAtma (bhajane)

mouna = not speaking about useless things (keeping quiet)

japa = gAyatrI and other japa-s

tapa = thinking about bhagavad vyApAra always

vrata = EkAdashi and other fasting vrata-s

sutIRtha snAna = visiting xEtra-s and bathing there

maMtra = repeating various maMtra-s as taught by the guru

stOtra = praising the guNa-s of bhagavad bhakta-s

vaMdana = obeisance to ParamAtma, various dEvata-s, guru & elders

sajjanara guNavu = are the traits of mukti yOgya sajjana-s

JagannAtha dAsa now explains the traits of mukti yOgya sajjana-s.

mukti yOgya-s obtain the knowledge about paMcha bhEda tAratamya, that ParamAtma is Supreme, vAyu is jIvOttama, the world is real and they alsoobtain the mahimAj~nAna of ParamAtma.

They possess bhakti and love towards the Lotus Feet of the Lord much more than they would have towards their family and friends.

They realize that the worldly pleasures are not permanent and desist from the same.

They always respect their elders and uttama-s.

They are engrossed in reading / listening to the purANa-s of vEdavyAsa or vAlmIki

They have faith in vEda-s, upanishad-s, brahma sUtra, itihAsa and other sachChAstra-s, saRva mUla graMtha-s of shrImadAnaMda tIRtha, TIka-TippaNi graMtha-s and they study all these.

They obtain the pleasure of listening the above from j~nAni-s.

They remember and always meditate upon whatever they learn.

In order to please ParamAtma, they gift knowledge, wealth, land, food, daughter to the right persons (satpAtra dAna) with the attitude of kR^iShNARpaNa.

Whatever may be the difficulties they face, they would accept that it has been ordained by ParamAtma -> 'hari chitta', and they remain calm.

They have control on their iMdriya-s.

They perform jyOtiShTOma, oupAsana, vaishvadEva, baliharaNa, adhyAtma yaj~na etc.

They believe in 'jagat satya' and they speak the truth always.

They do not trouble sAdhu-sajjana-s and practice ahiMsa.

They meditate upon ParamAtma, who pervades in all beings and they show kindness towards them.

They always meditate upon the mahAmahime of ParamAtma.

They sing the praises of the names, guNa-s of ParamAtma (bhajane).

They do not talk about useless things. They do not talk to duRjana-s. They do not discuss worldly issues. But they discuss with sajjana-s about ParamAtma and His guNa-s, kriya etc. This is 'mouna'.

They perform japa-s like gAyatrI, gurumaMtra, stOtra etc.

They meditate upon the infinite mahime (excellence) of ParamAtma - upAsana of the same (tapa).

They perform EkAdashI, viShNu paMchaka, chAtuRmAsya, chAMdrAyaNa and other vrata-s as viShnU prEraNaya, for viShNu prIti - i.e. to please viShNu ParamAtma, without expecting any phala for the same (niShkAma kaRma).

They visit puNya xEtra-s as mentioned in the purANa-s and bathe in the tiRtha-s there with proper anusaMdhAna.

They recite & understand the maMtra-s and stOtra-s taught by their guru.

They offer their humble obeisance to their guru, elders, svOttama-s & ParamAtma.

All the aboves are the characteristic traits of sajjana-s.

leSha svAtraMtriya guNavanu pra

vEshagaisida kAraNadi guNa

dOShagaLu tOruvavu satvAsatva jIvaroLu

shvAsa bhOjana pAna shayana

vilAsa maithuna gamana haRSha

klESha svapna suShupti jAgratiyihavu chEtanake....HKAS_18-19

satva = mukti yOgya chEtana-s having higher proportion of satva guNa-s

asatva = tamO yOgya chEtana-s having higher proportion of tamO guNa-s (in the same way for nitya saMsAri chEtana having mishra guNa-s)

leSha = very little

svAtraMtriya guNavanu = His svAtaMtrya guNa

pravEshagaisida kAraNadi = existing in the trividha jIva-s due to His entryinto them

guNa = good guNa-s, puNya, satkaRma, duRguNa, pApa, and other duShkaRma-s

tOruvavu = would be exhibited

shvAsa = process of breathing

bhOjana = process of eating

pAna = drinking water

shayana = sleeping

vilAsa = worldly experience

maithuna = sensual experience with other women

gamana = moving about

haRSha = experience of happiness

klESha = experience of sadness

svapna = state of dream

suShupti = deep sleep

jAgrate = awaken state

chEtanake = all the trividha jIva-s

ahavu = would have the above or experience the above

The following reference contains the meaning of the above stanza:-

svAtaMtryAvEsha dAnEna jIvashvashati bhuMjatE

bhuMjtE gilati pAnAdi karOtyapi cha gachChate

hi nasti pAti cha brUtE tiShTatyupavishatyapi

ahamkAra samAniShTaH saRva kaRtEti manayatE

aj~nAnEna vimUDhAtma na jAnAti paramAtmatAM

vidhInAM cha niShEshAnAM pAtrO tasyAdayaM smR^itaH

The svarUpa of sAtvika mukti yOgya chEtana-s has a higher proportion of satva guNa-s

The svarUpa of nitya saMsAri chEtana-s has a higher proportion of rajO guNa-s.

The svarUpa of tAmasika tamO yOgya chEtana-s has a higher proportion on tamO guNa-s.

saRvataMtra svataMtra ParamAtma enters into the infinitesimally small trividha jIva-s and provides them the svAtaMtrya guNa and activates their kaRtR^itva shakti to make make them actionable, according to their yOgyata.

However, ParamAtma also exists as biMba in the svarUpabhUta kaRtR^itva shakti of the asR^ijya trividha jIva-s.

ParamAtma does and makes us do the anAdi liMga dEhagata anAdi jaDa kaRma through the sthUla dEhagata iMdriya-s. His guNa of entering the jIva in order to diminish kaRma-s of the jIva is the datta svAtaMtrya guNa.

ParamAtma keeps datta svAtaMtrya, svagata svAtaMtrya and saRva svAtaMtyra in the in anAdi svarUpa jIva during sR^iShTi itself.

This miniscule amount of svAtaMtrya is like the dynamo, which causes the dEhagata iMdriya-s to perform all kriya-s.

aRdha tannoLagirisi uLidoM

daRdhava vibhAgavagaisi vR^iji

nARdananu pURvadali svAtaMtriyava koTTaMte

svaRdhunIpita koDuvavara sukha

vR^idhhigOsuga brahmavAyu ka

paRdi modalAdavaroLiddavara yOgyateyanaritu.....HKAS_18-20

aRdha = half the number of guNa-s out of datta svAtaMtrya

tannoLagirisi = He keeps for Himself

uLida oMdaRdhava = the remaining half

vibhAgavagaisi = divides again

vR^ijinARdananu = pApa parihAraka ParamAtma

pURvadali = as told previously

svAtaMtriyava koTTaMte = just as He gave the datta svAtaMtrya

svaRdhunIpita = Father of gaMga River

brahma = brahma dEvaru

vAyu = vAyu dEvaru

kapaRdi = R^idra dEvaru

modalAdavaroLiddu = existing as biMba in them and in other dEvata-s too

avaravara = according to those dEvata-s

sukhavR^idhhigOsuga = to increase their AnaMda (and to increase the duHkha of daitya-s)

avaravara yOgyateyanaritu = according to the svarUpa yOgyata of those jIva-s

koDuva = enters them in His svAtaMtrya rUpa

As explained in the previous stanzas, out of the infinite number of svAtaMtrya guNa-s that ParamAtma has, He takes away 400 parts and He keeps half of them (200 parts) with Himself, which He allocates as under:-

ramA dEvi = 67 ¼ parts

Himself = 132 ¾ parts

He divided the remaining 200 parts as under:-

brahma dEvaru = 52 parts

vAyu dEvaru = 48 parts

R^idra = 20 parts

iMdra & kAma = 15 parts

tatvadEvata-s = 10 parts

All other jIva-s = 10 parts

kali & other daitya-s = 45 parts

By doing so, He increases the AnaMda of the dEvata-s and duHkha of the daitya-s according to their yOgyata.

haladharAnuja mALpa kR^ityava

tiLiyadAhaMkAradiMde

nnuLidu vidhiyu niShEdhapAtraru illaveMbuvage

phalagaLadvaya koDuva daityara

kaluSha kaRmava biTTu puNyava

seLedu tannoLagiTTu kramadiM koDuva bhaktarige....HKAS_18-21

haladharAnuja = shrI kR^iShNa ParamAtma (younger brother of balarAma, who has the plough as his weopon)

mALpa = doing all (the kriya-s) as biMba in our dEhEMdriya-s

kR^ityava = kaRma-s

tiLiyade = without knowing

ahaMkAradiMda = with ahaMkaRtR^itva

ennuLidu = besides him

pAtraru = sat-pAtra (well deserved)

illa eMbuvage = tamO yOgya jIva who feels so

vidhiyu = puNya kaRma-s prescribed in the shAstra-s

niShEdha = pApa kaRma-s proscribed in the shAstra-s

daityara = tamO yOgya chEtana-s

kaluSha kaRmava = duShkaRma-s

biTTu = He leaves it in the daitya-s

puNyava seLedu = takes away the puNya kaRma-s performed by them

tannoLagiTTu = keeps them with Him

bhaktarige = to His real devotees

kramadiM koDuva = gives it to them according to their yOgyata in order to diminish their pApa phala

phalagaLadvaya koDuva = in this way He dispenses the puNya and pApa phala-s

balarAma who has the plough as his weopon is also known as 'haladhara'. shrI kR^iShNa is his younger brother. Thus shrI kR^iShNa is referred as 'haladharAnuja'. haladharAnuja pervades as biMba in all the iMdriya-s of the sthUla dEha of all jIva-s & does and makes them do all the shubha, mishra & ashubha kARya-s according to the svarUpa yOgyata and anAdi kaRma through the iMdriyAbhimAni dEvata-s.

Without appreciating this actuality, the kaRma-s done with the feeling of ahaMkAra kaRtR^itva and phala-s obtained thereby are distributed by ParamAtma in two ways, which is referred as 'phalagaLadvaya koDuva'

If one thinks that, 'the dvaMdva kaRma-s i.e. puNya kaRma-s prescribed in the shAstra-s & pApa kaRma-s proscribed in the shAstra-s are all done by me alone independently' - with the feeling of ahaMkAra, the pApa kaRma phala-s are left with them by ParamAtma, whereas He takes away their puNya kaRma-s.

If the mukti yOgya-s do some pApa kaRma-s by chance because of aj~nAna or the effect of kali ParamAtma takes away their pApa kaRma phala and gives it to daitya-s and He gives the puNya which He took away from tamO yOgya daitya-s to His true mukti yOgya devotees.

The svarUpa of the satva jIva is not destined to experience pApa kaRma phala and the tamO yOgya jIva is not destined to experience puNya kaRma phala. Since the characteristics & traits of svarUpa are anAdi & nitya, ParamAtma bestows phala according to its fate. Thus He does not have any feeling of disparity towards anyone.

tOyajAptana kiraNa vR^ixa

chChAya vaRtisuvaMte kamalada

LAyatAxanu saRvaroLu vyApisida kAraNadi

hEya sadguNa kaRma tORpavu

nyAya kOvidarige niraMtara

srIyarasa saRvOttamOttamaneMdu pELuvaru.......HKAS_18-22

tOyajAptana kiraNa = the rays of the Sun, who is a friend of the lotus flower

vR^ixachChAya = shadow of a tree

vaRtisuvaMte = as it changes according to sunlight

kamaladaLAyatAxanu = ParamAtma, who has Lotus Eyes

saRvaroLu = in the trividha jIva-s from brahma dEvaru till the blade of grass

vyApisida kAraNadi = because He fully pervades (in them)

hEya = bad guNa-s

sadguNa = good guNa-s

kaRma tORpavu = all the kriya-s are displayed

nyAya = biMba kriya j~nAnanusaMdhAna that - all the kriya-s are in control of biMba and that pratibiMba only displays the kriya by His mercy

kOvidarige = brahma j~nAni-s

niraMtara = always

srIyarasa = laxmI pati ParamAtma,

saRvOttama = brahma is utttama among jIva-s and laxmI dEvi is superior to brahma

uttamaneMdu = ParamAtma is infinite times superior to laxmI dEvi

pELuvaru = the brahma j~nAni-s say so and praise ParamAtma

A tree provides shadow when the sunrays fall on the tree. The shadow is thus controlled by the sunrays. The direction of the shadow changes as per the direction of the sunrays.

All the jIva-s are like the tree in the above example and the kaRtR^itva shakti of the jIva is like the shadow. saRva prEraka biMba rUpi ParamAtma is like the Sun. All the svarUpagata laxaNa-s (traits) are under His control and therefore all the kriya-s are under His control.

biMba rUpi Lotus Eyed PuruShOttma ParamAtma pervades in all the jIva-s. Therefore all the satkaRma-s, mishra kaRma-s & duShkaRma-s being done by the dEhEMdriya-s of the jIva are initiated by His biMba kriya.

brahma j~nAni-s praise ParamAtma with biMba kriya j~nAnanusaMdhAna that - all the kriya-s are in control of biMba and that pratibiMba only displays the kriya by His mercy and also that only ParamAtma is saRvataMtra svataMtra & all the jIva-s are under His control and ParamAtma is saRvOttamOttama. They also advocate ParamAtma is the niyAmaka for everything.

They firmly believe that brahma is utttama among jIva-s and laxmI dEvi is superior to brahma and that ParamAtma is infinite times superior to laxmI dEvi & He is the niyAmaka for everything and they constantly praise ParamAtma.

mUlakAraNa prakR^itiyenipa ma

hAlakumi ellaroLagiddu su

lIlegaiyuta puNya pApagaLaRpisalu patige

pAlagaDaloLu bidda jala kI

lAlavenipude jIvakR^ita ka

RmALi tadvatu shubhavu enipuvu ella kAladali......HKAS_18-23

mUlakAraNa = cause of sR^iShTi

prakR^itiyenipa = abhimAni for mUla prakR^iti - chitprakR^iti nAmaka (laxmI dEvi)

mahAlakumi = laxmI dEvi

ellaroLagiddu = exisitning the svarUpa dEha of the trividha jIva-s from brahma till the blade of grass

sulIlegaiyuta = pervading in the sthUla dEhEMdriya-s of the jIva-s doing

various vyApAra-s along with ParamAtma

patige = to svabiMba ParamAtma

puNya pApagaLaRpisalu = offering the dvaMdva kaRma-s (to ParamAtma)

pAlagaDaloLu = in the xIra samudra

bidda jala = the water that falls

kIlAlavenipude = would it be called water?

jIvakR^ita = (the kaRma-s) done by the jIva by the prEraNa of ParamAtma

kaRmALi = kaRma-s

tadvatu = just like the water that gets mixed with milk

ella kAladali = at all times

shubhavu enipuvu = would bestow shubha phala

laxmI dEvi pervades along with ParamAtma in the svarUpa dEha of all the jIva-s.

ParamAtma, who is the biMba for laxmI dEvi, does the and makes us do the triguNa vyApAra-s like the puNya-mishra-pApa through laxmI dEvi and bestows the appropriate phala to the jIva-s. This is His 'lIla vilAsa' & this is His krIDa.

laxmI dEvi offers all the kaRma-s done by the jIva to ParamAtma. In fact,vAyu dEvaru offers all the kaRma-s done by the jIva to laxmI dEvi, who in turn offers it ot ParamAtma. This is the flow of dvaMdva kaRma.

JagannAtha dAsa explains this by way of an example. xIra samudra is very huge and infinite. The water which falls on the xIra samudra would get mixed with milk and loses it's identity. In other words, the water which falls on xIra samudra also turns into milk.

ParamAtma is like the xIra samudra. Just as the water in the above example gets recognized as milk, in the same way the pApa kaRma-s of sajjana-s offered by laxmI dEvi to ParamAtma are also recognized as puNya kaRma-s only.

Reference:-

xIrAbdhou patitaM tOyam yatha xIratvamashnutE

jIvakaRme sukhaM tadvaddharAvAnaMdatAM bhajEta

sukha mURirayaM viShNurIti shrutiShu gItayE

j~nAna sukha balapURNa viShNu vi

gEna mALpavu triguNakARya kR^i

shAnuvina krimikavidu bhaxiduMTe lOkadoLu

I naLinajAMDavanu brahmE

shAna mukhya surAsurara kA

lAnaLavOl nuMguvavagI pApagaLa bhayave......HKAS_18-24

j~nAna sukha balapURNa = (ParamAtma) having unusually full of j~nAna, AnaMda, strength, bravery.

viShNuvige = to Parabrahma viShNu

triguNakARya = triguNa kARya-s done by the jIva-s

Ena mALpavu = what harm would they do? Meaning - they have no capability to harm ParamAtma

lOkadoLu = in the world

kR^ishAnuvina = agni

krimikavidu = if infested by white ants (gejjalu)

bhaxiduMTe = would it be possible by the white ants to swallow agni

I naLinajAMDavanu = the current brahmAMDa

brahma dEvaru = brahma dEvaru

Ishana mukhya = R^idra dEvaru and other

sura =dEvata-s

asurara = daitya-s

kAlAnaLanavOl = agni during praLaya kAla (kAla - praLaya, anaLa - agni)

nuMguvage = laya kAraka ParamAtma who swallows this

I pApagaLa bhayave = would He fear the pApa-s done by the jIva-s

viShNu nAmaka ParamAtma is full of unusual j~nAna, AnaMda, strength, bravery.He pervades everywhere in the world.

ParamAtma remains unaffected by the triguNa kaRma-s i.e. the satva, rajas & tAmasika kaRma-s done by the jIva. ParamAtma remains saRvataMtra svataMtra inspite of the fact that He pervades in the triguNa kaRma-s and He remains unaffected by them.

Just at the white ants in the wood cannot destroy the agni (if the wood is placed in fire) but wood and the white ants are destroyed by agni completely, in the same way, ParamAtma is like agni (kR^ishAnu). When we say that just by remembering His Holy Name one gets purified, how can the pApa kaRma-s affect ParamAtma?

mOda shira daxiNasupaxa pra

mOda uttara paxaveMdu R^i

gAdi shR^itigaLu pELuvuvu AnaMdamaya harige

mOda vaishika sukha vishESha pra

mOda pAratrika sukhaprada

nAda kAraNadiMda mOda pramOda enisuvanu......HKAS_18-25

AnaMdamaya = (ParamAtma) having a dEha filled with AnAMda

Harige = biMba rUpi ParamAtma

mOda = unusual flawless AnaMda (infinitely satisfied)

shira = Head

daxiNasupaxa = right side

pramOda = mirth or amusement

uttara paxaveMdu = left side

R^igAdi shR^itigaLu = R^ig vEda and other vEda-s (in taittatEyOpanishat)

pELuvuvu = would describe

mOda = satisfaction

vaishika sukha vishESha = happiness derived from viShaya-s

pramOda = amusement

pAratrika sukha = are the sukha experienced in shvEta dvIpa & other mukti dhAma-s

pradanAda kAraNadiMda = in this way, He being the provider of sukha in this life on earth & and sukha in mukti dhAma

mOda pramOda enisuvanu = He is called as mOda nAmaka ParamAtma & pramOda nAmaka ParamAtma

Reference:-

sukhamURtirayaM viShNuH iti shrutiShu gItayE

ayamasya shirO mOdO daxiNaH paxa uchyatE

pramOda uttara paxaH AtmA AnaMda IritaH

vastuvij~nAnajaM soukhyamAnaMda iti kIRtitaH

mOdO vishEShajaM soukhyaM pramOdaH saMprakIRtataH

mOdO vishEShajaM soukhyaM tatravastu vishEShataH

yasyAdvishEShataH soukhyaM upakArakR^itE yastyAtsukhaM tatpriyamuchchatE

--------------viShnU rahasya

Satisfaction drawn from the upakAra (help) done to others is called priya. Since ParamAtma gives sukha to all the jIva-s without expecting anything from anyone He is called 'priya'.

'priya' is the Head of ParamAtma. The right side of His Head is the south & is called 'mOda' and the left side of His Head is the north & is called 'pramOda'.

ParamAtma is called mOda & pramOda according to the description in R^ig vEda and other vEda-s (in taittatEyOpanishat).

The happiness derived by the jIva due to the effects of gaMdha, rasa, rUpa, spaRsha, shabda is called 'mOda' - vaiShika sukha

By way of liMga bhaMga after the bath in viraja river & kaRma vimOchana there after and then by the anugraha of vAsudEva nAmaka ParamAtma, the nitya mOxAnaMda that the jIva obtains is 'pramOda' - vishESha sukha (something special).

The pratibiMba aMsha-s emanating from the south side of the Head of mUla rUpi shriman nArAyaNa enters the south side of the jIva - causing vaiShika sukha.

The pratibiMba aMsha-s emanating from the north side of the Head of mUla rUpi shriman nArAyaNa enters the north side of the jIva - causing pAratrika sukha.

Thus biMba Himself provides mOda and pramOda to the jIva.

eMdigAdAru vR^iShTiyiMda va

suMdhareyoLippakhiLa jaladiM

siMdhu vR^iddhdhiyanaiduvude bAradire baridahude

kuMdu korategaLilladiha svA

naMda saMpURNa svabhAvage

baMdu mADuvudEnu kaRmAkaRma janya phala..HKAS_18-26

vR^iShTiyiMda = pouring rain

vasuMdhareyoLippa = the rivers flowing on the surface of the earth

akhiLa jaladiM = by all sources of water

siMdhu = the sea

eMdigAdAru = at any time

vR^iddhdhiyanu aiduvude = would it's volume increase

bAradire = if those waters do not join the sea

baridahude = would it become empty

kuMdu korategaLilladiha = He who does not have shortages or blemishes

svAnaMda saMpURNa svabhAvage = ParamAtma who possesses infinite j~nAna, AnaMda, infinite virtuous qualities from time immemorial

kaRma = the puNya kaRma offered by His devotees

akaRma = pApa kaRma-s

janya phala = the resultant phala-s thereby obtained

baMdu = by joining ParamAtma

mADuvudEnu = what effect would they cause?

The sea is ever full of water. Neither the rain fall nor the rivers joining the sea can ever increases the volume of sea by substantial measure nor would the sea ever become dry if there is no rainfall or if the rivers do not flow to the sea.

In the same way, ParamAtma is full of AnaMda all by Himself. From anAdi kAla, ParamAtma is full of j~nAna, AnaMda, strength, valor, beauty, infinite virtuous qualities. He does not need to acquire all these by any measure.

ParamAtma is like the sea in the above example. The dvaMdva kaRma-s offered by to Him by His devotees are like the rivers joining the sea.

Just as the volume of the sea water does not change either by way of the rivers joining the sea or not joining the sea, in the same way, the dvaMdva kaRma-s offered by the devotees to ParamAtma do not increase or decrease His of j~nAna, AnaMda, strength, valor, beauty, infinite virtuous qualities by any measure.

biMba rUpi ParamAtma pervades in all the jIva-s, stimulates all the kaRma-s, does and makes them do the same. He never experiences the kaRma phala-s, but the jIva experiences the same. The sea water evaporates to form clouds and it falls back to the earth as rain, which in turn flows as rivers into the sea. Thus, the sea causes the rivers and not the reverse. biMba kriya results into the phala bhOga for the jIva.

dEhavR^ixadoLeraDu paxigaL

ihaveMdigu biDade parama

snEhadiMdali kaRmaja phalagaLuMba jIvakhaga

shrIhariyu tA sAra bhOktanu

drOhisuva kalyAdi daitya sa

mUhakIva vishiShTa pApava klEsha(lIsha) vellarige.....HKAS_18-27

dEhavR^ixadoLu = sthUla dEha (is the like the tree)

eraDu paxigaLIhavu = two birds jIva and Isha

eMdigu biDade = they are inseparable from anAdi kAla

parama = saRvOttama IshAkhya paxi - i.e. ParamAtma

snEhadiMdali = like an inseparable friends

jIvakhaga = jIva paxi

kaRmaja phalagaLuMba = experiences the phala obtained by the anAdi triguNa kaRma-s

shrIhariyu = Isha paxi i.e. ParamAtma who is the Eliminator of satisfied with the svAkhya rasa

tA sAra bhOktanu = He exists as kaRmAMtaRgata and accepts only the svAkhya rasa

drOhisuva = those who have enimity towards Him and His devotees etc.

kalyAdi daitya samUhake = to kali and other daitya-s

vishiShTa = all

pApava klEshava = the duHkha due to pApa kaRma-s

ellarige = to the nitya saMsari-s and the daitya-s

Iva = would give them according to their svarUpa yOgyata

Explain---

Reference for the above:-

dEha vR^ixE samAsInou sukhAy daxiNchiraM

tayORmadhyEtu yO j~nAyAt tasya svAdEvapisvalaM

iti prAha shruti sAxAtsArabhOktA haritataH

pApakaRma vibhAgastu tatvadaitEShu bhAgataH

tatvadaittEShu yatpApaM tadbhAgI kalirEva hi

supaRNAvEtou sadR^ishA sakhAyou yadR^ichChayaitou kR^ita pIDA cha vR^ixE

EkastayO khAdati vipvalAnmanmanyO niRmanOpi balEna bhUyAn

-------shrImad bhAgavatam - skaMda-11

Our sthUla dEha is like a tree. The two birds which reside here are jIva paxi and Isha paxi. The jIva paxi is never satisfied whereas the Isha paxi is ever satisfied. These two birds are friends at all times. The Isha paxi is the biMba and the jIva paxi being the paratibiMba is in control of the Isha paxi. IshAkhya paxi is inseparable from jIvAkhya paxi.

bhAvaprakAshikA vyAkhyAna - explains that dEha vR^ixa must be understood as svarUpa dEha.The jIva paxi expreinces the phala obtained from anAdi kaRma-s. After the end of sthUla dEha -> end of liMga bhaMga -> kaRma vimOchana -> in the state of mUkti the jIva remains in control of Isha and experiences mukti sukha. There is no experience of prakR^iti kaRma-s bhOga. Therefore, sthUla dEhagata jIvAkhya paxi experiences kaRma phala-s. Even in the state of mukti the jIvAkhya paxi is in control of IshAkhya paxi and experiences mukti sukha phala.

kaRmaja phala - is the experience of kaRma arising out of triguNa-s. Isha makes the jIva accept the shubha, mishra & ashubha phala-s.

There are three types of jIva paxi, those who those who are pro-Isha, against Isha & the ones who have mishra feelings.

ParamAtma accepts the svAkhya rasa and bestows

To those jIva-s who believe that ParamAtma is not saRvOttama i.e. kali and other daitya-s, He gives all the pApa phala-s & duHkha, to the mukti yOgya bhakta-s who believe that ParamAtma is saRvOttama, He give them AnaMda and to those jIva-s who mishra j~nAna i.e. nitya saMsAri-s, He gives them sukha-duHkha simultaneously. In the jIvanmukti state, ParamAtma's bhakta-s obtain the puNya done by the daitya-s and the daitya-s obtain the pApa-s done by the His bhakta-s. However, their individual prArabdha kaRma is experienced by them alone. After liMga bhaMga the mukta jIva-s obtain svarUpa sukha and the tamO yOgya-s obtain their svarUpa duHkha.

dyumaNi kiraNava kaMDa mAtradi

timiravODuva teradi laxmI

ramaNa nODida mAtradiMdaghanAsha aiduvudu

kamalasaMbhava mukhyarellA

sumanasaroLiha pAparAshiya

amaramukhanaMdadali bhasmava mALpa hari tAnu.....HKAS_18-28

dyumaNi kiraNava = the sun rays

kaMDa mAtradi = as soon as it is seen

timira ODuva teradi = as the darkness vanishes

laxmIramaNa = laxmIpati ParamAtma

nODida mAtradiMda = just as soon as He sees by His kind Eyes

agha = saMchitAgAmi kaRma pApa-s (accrued and those that happen by chance)

nAsha aiduvudu = would be destroyed

kamalasaMbhava = brahma dEvaru, who was born from the Navel of ParamAtma

mukhyaru = jIvOttama vAyu dEvaru

ella sumanasaroLu iha = all the dEvata-s (mukti yOgya chEtana-s)

pApa rAshiya = accrued heap of pApa-s

hari tAnu = hari nAmaka ParamAtma

amaramukhanaMdadali = just like the agni - 'amara mukha' nAma

bhasmava mALpa = would be turned into ashes

Reference:-

tamassURyaM yathA naiva pashyaitatvadhdhdariM nahi

pApakaRma nirIxEtra taadUrAdEva nashyati

brahmAdi dEva bhAgAMstu tUlavadhdahatE hariH-------tAtpaRya

brahma dEvaru born from the Navel of padmAnAbha rUpi ParamAtma is known as kamala saMbhava. mukhya - refers to jIvOttama vAyu dEvaru. brahma dEvaru, vAyu dEvaru and other R^iju-s do not have any pApa-s at all. They are aparOxi by their very birth. They have a very high proportion of satva guNa-s. They are 'atirOhita vimala vij~nAni' i.e. they possess pure knowledge that which does not get destroyed even during praLaya.

The pApa-s of garuDa, R^idra and other dEvata-s who have kalyAvESha are destroyed by the anugraha of ParamAtma. This is explained by way of common examples by JagannAtha dAsa.

The saMchitAgAmi kaRma-s are destroyed by the kind gaze of ParamAtma, just as darkness is destroyed by sunlight. The aprOxa j~nAni-s do not have an iota of AgAmi kaRma-s.

Since agni reaches the havissu (oblations offered) to the dEvata-s, he is called 'amaramukha'. agni has the power to burn everything. The very gaze of kind ParamAtma would burn away all the saMchitAgAmi kaRma-s. Then, only the prArabdha kaRma-s remains to be endured.

chaturashatabhAgadi dashAMsha do

Litara jIvarigIva lEshava

ditija dEvaRkagaLige koDuva vishiShTa duHkhasukha

matihIna prANigaLigA

hutiya sukhamR^iti duHkhavara

yOgyateyanaritu pipIla mashakAdigaLIgIva hari......HKAS_18-29

chaturashatabhAgadi = out of 400 parts of svAtaMtra guNa

dashAMsha = takes away 10 parts

itara jIvarige = other jIva-s

lEshava = very small proportion

Iva =would give

ditijarige = to daitya-s

vishiShTa duHkha = duHkha originating from pApa kaRma-s

dEvaRkagaLige = to the dEvata-s

vishiShTa sukha = AnaMda originating from their puNya kaRma-s

koDuva = would give

matihIna prANigaLige = to aj~nAni-s

Ahutiya = food from time to time

sukha = happiness

mR^iti = death

duHkha = sadness

avara yOgyateyanaritu = according to the svarUpa yOgyata of those jIva-s and according to their strength

pipIla = ants

mashaka = fly

AdigaLIge = other insignificant jIva-s

hari = biMba rUpi ParamAtma

Iva = would give

jIva, dEvata-s & daitya-s reside together in the sthUla dEha (sAdhana sharIra) and by the prEraNa of biMba rUpi ParamAtma, they perform the kaRma-s via the iMdriya-s. puNya kaRma-a go on through the dEvata-s and the pApa kaRma-s go on through the daitya-s. Thus, the jIva does mishra kaRma-s i.e. puNya and pApa kaRma-s simultaneously. Therefore jIva-dEva-daitya re the trivdha dEhAbhimAni-s. All the three are entitled for their their respective portions of their phala-s.

saRvataMtra svataMtra, saRva kaRma prEraka, saRva kARya kaRtR^i ParamAtma takes 10 out of the 400 parts (chatuRshata bhAga svAtaMtrya) and gives to dEvata-s and daitya-s aacording to their svarUpa yOgyata and capabilities, does and makes the jIva do the pApa kaRma-s through the daitya-s and bestows pApa kaRma phala-s, does and makes the jIva do the puNya kaRma-s throught the dEvata-s and bestows puNya kaRma phala-s.

ParamAtma is the prEraka in insects like ants, flies and other insignificant jIva-s who have no j~nAna at all for all their activites and He provides, food, happiness, sadness, death. to them according to their yOgyata.

nityanirayAMdhAkhya kUpadi

bhR^ityariMdodagUDi punarA

vaRtivaRjita lOkAvaiduva kaliyu dvEShadali

satyalOkAdhipa chatuRmukha

tatva dEvaRkaLa sAhita nija

muktiyaiduva haripadAbjava bhajisi bhakutiyali......HKAS_18-30

nitya = that which would be destroyed even during mahApraLaya

aMdhAkhya = aMdhaMtamassu

niraya = naraka (hell)

kUpadi = from where one cannot rise up again

bhR^ityariMdodagUDi = along with the daitya-s who are at lower level

punarAvaRtivaRjita = with no rebirth

lOkAva = aMdhaMtamassu lOka

dvEShadali = due to their enmity towards ParamAtma and His bhakta-s

kaliyu = kali, who is the lowest of the lowly

aiduva = would obtain

satyalOkAdhipa = ruler of satya lOka

chatuRmukha =chatuRmukha brahma

tatva dEvaRkagaLa sAhita = along with the mukti yOgya tatvAbhimAni dEvata-s

haripadAbjava = Lotus Feet of ParamAtma

bhakutiyali = with true bhakti

bhajisi = praising

nija mukti = real svarUpagata AnaMda mukti sukha

aiduva = would obtain

kali has the maximum enmity towards viShNu and His devotees. That is his svarUpa. kali and his followers attain liMga bhaMga by the force of the mace (gadA prahAra) of vAyu dEvaru and obtain nitya duHkha and fall into the well of hell (aMdhatamassu).

chatuRmukha brahma rules the satya lOka. During mahA praLaya brahma dEvaru along with mukta jIva-s like shESha and other tatvAbhimAni dEvata-s & other mukti yOgya jIva-s obtain liMga bhaMga after they bathe in virajA river and obtain nitya AnaMda by finding a place in the vaikuMTha and other places of mukti. This is because the mukti yOgya jIva-s have been constantly meditating on the Lotus feet of ParamAtma with utmost bhakti and they therefore obtain His anugraha. Their bhakti in ParamAtma and His devotees according to tAratamya is the prime cause for this effect.

vidhi niShEdhagaLeraDu mareyade

madhuvirOdhiya pAdakaRpisa

laditi makkaLigIva puNyava pApa daityarige

sudarushanadharagIyadire baM

dOdagi oyvaru puNya daityaru

adhiparillada vR^ixagaLa phaladaMte nityadali.....HKAS_18-31

vidhi niShEdhagaLeraDu = the prescribed and proscribed dvaMdva kaRma-s

mareyade = without forgetting that ParamAtma

madhuvirOdhiya = ParamAtma, who killed madhu daitya

pAdakaRpisalu = offered to the Lotus Feet of ParamAtma (without having ahaMkAra and mamakAra)

aditi makkaLige = to dEvata-s, who are the children of aditi dEvi

puNyava Iva = would give them puNya

daityarige pApa = would give pApa phala to the daitya-s

sudaRshanadharage =ParamAtma, who holds the sudaRshana chakra in His Hand

Iyadire = if we do not offer our dvaMdva kaRma-s to Him

daityaru = daitya-s

baMdu odagi = (daitya-s) would wait to arrive at that time

puNya oyvaru = would take away the puNya-s

adhiparillada = no owner

vR^ixagaLa phaladaMte = just as the fruits of those trees are robbed away

nityadali = the dvamdva kaRma-s are always robbed away

Reference:-

yathA hyanAtha vR^ixAdi pIDyatE sakalairapi

rAj~nAj parigaihItaM yattanna tatvashaiti kashchana

saMkIRNa nAnAvidha pAtakAnAM nivR^ttimiRchCha sharaNaM vR^ichEddharIM

dayALurEtAni nibaRhya shIghraM gurUni papAnilaghU karOti

puNyapApa nivR^itaiRthaM tAvaktuyAddhariM smaran

tasmin anaRpitaM puNyaM tadviluMThaMti rAxasAH..tAtpaRya

Performance of prescribed kaRma-s (vidhi) would fetch puNya phala, whereas the performance of proscribed kaRma-s (niShEdha) would bring in pApa phala

ParamAtma does and makes us do the puNya kaRma-s through the tatvAbhimAni dEvata-s in our sthUla dEha. The same tatvAbhimAni dEvata-s steer the daitya-s to perform pApa kaRma-s, by the prEraNa of biMba rUpi ParamAtma.

Understanding the above, the jIva must recognize that biMba rUpi ParamAtma is the mukhya prEraka and that all the dvaMdva kaRma-s are going on by His prEraNa and thus He is the kaRta and not the jIva - and offer the dvaMdva kaRma-s so performed at the Lotus Feet of ParamAtma.

Then, the saRvakaRtR^i ParamAtma gives puNya to the jIva as much as he deserves, according to his yOgyata and the remaining puNya is distributed to the tatvAbhimAni dEvata-s. The pApa-s are not given to the jIva but distributed among the daitya-s. Thus the jIva becomes free from pApa-s, therefore he is puNyAtma.

dvaMdva kaRma samaRpaNe means - believing ParamAtma does and makes us do all the shubha & ashubha kaRma-s and ParamAtma is not affected by the kaRma-s performed by the jIva-s.

The daitya-s wait like thieves to take away the puNya-s of those jIva-s who believe in 'ahaMkaRt^itva' and the pApa-s remain with the jIva - just as the thieves take away the fruits of an unguarded garden or un-owned tree.

tilaja kashmala tyajisi dIpavu

tiLiya tailava grahisi maMdira

doLage vyApisippa kattale bhaMgisuva teradi

kali modalugoMDakhiLa dAnava

kulajaranudina mALpa puNyaja

phalava brahmAdyarige koTTallalle ramisuvanu....HKAS_18-32

tilaja = til oil (sesame seed oil)

kashmala = residue in the oil

tyajisi = leaves it

dIpavu = the burning lamp

tiLiya tailava = only the pure oil

grahisi = accepts or absorbs

maMdiradoLage = at home

vyApisi ippa kattale = pervading darkness

bhaMgisuva teradi = as it eliminates

kali modalugoMDu = starting from kali

akhiLa dAnava = daitya-s until the blade of grass

kulajaru = dAnava-s in those vaMsha-s

anudina mALpa = performing every moment

puNyajaphalava = puNya-s received by the performance of puNya kaRma-s

brahmAdyarige =brahmAdi dEvata-s present in those daitya dEha-s

koTTu = gives it to them

allalle = in those respective jIva-s

ramisuvanu = plays about by His biMba kriya

The oil extracted from sesame seeds is called 'tilaja'. Usually oil extracted from any seeds contains some residue. If we light a wick lamp using this oil, the wick would absorb only the oil and provide light in the room filled with darkness and the residue is left behind in container of the lamp.

In the same way, tatvAbhimAni dEvata-s and tatvAbhimAni daitya-s reside in the sthUla dEha simultaneously. The dEvata-s make those daitya-s do their respective tatva kARya-s. biMba rUpi ParamAtma according to the anAdi kaRma of the jIva, does and makes us do the pApa kaRma-s by the prEraNa of dEvata-s via daitya-s. Since the daitya-s are not entitled to svarUpa sukha, He leaves the pApa kaRma-s performed by them in them and their puNya kaRma phala-s obtained by the performance of puNya kaRma-s by them are taken away by ParamAtma and He gives it to the tatvAbhimAni dEvata-s who exist there.

biMba rUpi ParamAtma is like the lamp. The pApa-s done by the daitya-s is like the residue in the oil. Just like the wick leaves the residue and absorbs the pure oil, in the same way ParamAtma absorbs the puNya-s done by daitya-s and distributes it to brahmAdi dEvata-s. The light emitting form the lamp dispels the darkness in a room. However, if there is an obstructing wall in between, there would be a shadow behind the wall. In the same way tamO guNa is an obstruction in the svarUpa of the daitya-s, therefore they would not have j~nAna. Thus, though they do not have experience of AnaMda inspite of doing puNya kaRma and they obtain only duHkha. biMba rUpi ParamAtma does all this through tatvAbhimAni dEvata-s.

iddaleyu nityadali mEdhyA

mEdhya vastugaLuMDu lOkadi

shuddha shuchi eMdenisikoMbanu vEda smR^itigaLoLu

buddhipURvakavAgi vibhudharu

shraddheyiMdaRpisida kaRma ni

ShiddhavAdarU sariye kaikoMDuddharisutippa.....HKAS_18-33

iddaleyu = agni - who has two heads

nityadali = always

mEdhya = shuddha vastu

amEdhya = ashuddha vastu

vastugaLanu = the two types of above vastu-s

uMDu = accepts

lOkadi = in this jagat

shuddha shuchi = niRdOShi and very pure

eMdenisikoMbanu = he is called so

vEda smR^itigaLoLu = as described in the apouruShEya vEda-s and pouruShEya purANa-s

buddhipURvakavAgi = with proper understanding

vibhudharu = j~nAni-s

shraddheyiMda aRpisida kaRma = kaRma-s offered with shraddha & bhakti and anusaMdhAna that ParamAtma is the kaRta

niShiddhavAdarU sariye = even though they are the proscribed pApa kaRma-s

kaikoMDu = He would accept them

uddharisutippa = would burn away the pApa-s and bestow His anugraha on them

According to shruti, agni has 4 horns, 7 tongues, 3 legs & 2 heads. agni is called 'iddale' since he has 2 heads -'eraDu tale'.

While we perform yaj~na, we offer oblations (havissu) to agni. agni accepts those oblations and carries them to the dEvata-s. However, agni also accepts to burn the dead bodies too and turns them into ash. In this way, he accepts mEdhya and amEdhya vastu but he is not said to have and dOSha for the same. He remains unaffected. He remains niRdOShi (unblemished) for ever. This has been extensively explained in the apouruShEya vEda-s and the pouruShEya vEda-s.

In the same way, the suj~nAni-s offer their dvaMdva kaRma-s at the Lotus Feet of ParamAtma. The uttama anusaMdhAna that, "I am not svataMtra, only ParamAtma is saRvataMtra svataMtra, saRva kaRma prEraka, kaRma rUpi, kaRma nAmaka and that ParamAtma Himself does and makes us do the shubha-mishra-ashubha kaRma-s." - this is dvaMdva kaRma samaRpaNe.

Such dvaMdva kaRma samaRNe, even if it is niShiddha, ParamAtma would accept them, burn away the pApa-s and He remains unblemished (just like agni) and He would bestow His anugraha on them.

oDeyaridda vanastha phalagaLa

baDidu tiMbuvaruMTe kaMDare

hoDedu bisuTuvareMba bhayadiM nODalaMjuvaru

biDade mADuva kaRmagaLu mane

maDadi makkaLu baMdhugaLa kA

roDanALugaLu eMda mAtradi ODuvudu durita..HKAS_18-34

oDeyaridda = if the owner or his guard are there on the plot of garden

vanastha phalagaLa = fruits of his garden

baDidu tiMbuvaruMTe = is it possible to drop them down and eat them

kaMDare = if the owner sees (the thief)

hoDedu = the thief would be beaten

bisuTuvaru eMba = and driven away

bhayadiM = with that fear

nODalu = even to see the fruits of such a garden

aMjuvaru = the thieves would be afraid

biDade mADuva = performing every

kaRmagaLu = kaRma-s (shubhAshubha kaRma-s)

mane = one's house

maDadi = one's wife

makkaLu = one's children

baMdhugaLa = other relatives

kAroDalana = (kAru - dark color, oDalu - belly or dEha) shrI kR^iShNa's

ALugaLu eMda mAtradi = having anusaMdhAna that they are His servants

durita = the entire heap of pApa-s

ODuvudu = would go away from the bhakta

A person who intends to steal the fruits from a garden would resist his temptation to do so if the owner or his guard is guarding the garden. If the person tries to steal the fruits, he would be beaten up and driven away.

In the same way, if the daitya-s are always trying to take away the puNya phala done by the sajjana-s (with kR^iShNARpaNa bhAva), then ParamAtma would immediately punish the daitya-s and drive them away. He would not allow even a fraction of puNya to go to the daitya-s' account.

ParamAtma protects only those kaRma phala-s which are done by leaving aside ahaMkAra-mamakAra and offered at His Lotus Feet with the anusaMdhAna that He is the mukhya kaRta for all kaRma-s otherwise it goes away to daitya-s.

One should have the uttama anusaMsaMdhAna that one's house i.e. the sAdhana sharIra (House of biMba rUpi ParamAtma), one's wife, one's relatives are all His servants and offer everything at the Lotus Feet of ParamAtma. All the pApa kaRma-s of such persons are extinguished immediately.

In this example, our sAdhana sharIra is like the garden, the phala-s obtained by the satkaRma-s performed by the bhagavad bhakta-s are like the fruits of the trees in the garden, ParamAtma is like the owner or the guard, the daitya-s are like the thieves who try to steal the fruits.

j~nAna kaRmEMdriyagaLiMdE

nEnu mADuva kaRmagaLa la

xmInivAsanigaRpisutaliru kAlakAladali

prANapati kaikoMDu nAnA

yOniyaidisanomme koDadire

dAnavaru seLedoyvarellA puNyarAshigaLa......HKAS_18-35

j~nAnEdriyagaLu = paMcha j~nAnEMdriya-s

kaRmEMdriyagaLiMda =paMcha kaRmEMdriya-s

EnEnu mADuva = all types - shubhAshubha

kaRmagaLa = kaRma-s

laxmInivAsanige = biMba rUpi ParamAtma

kAla kAladali = every moment

aRpisutaliru = offer them to ParamAtma

prANapati = ParamAtma, who is the niyAmaka of jIvottama vAyu dEvaru

kaikoMDu = accepts all the kaRma-s offered to Him

nAnA yOniya = various janma-s

aidisanu = He would not give to the jIva

omme koDadire = if dvaMdva kaRma-s are not offered to Him

puNyarAshigaLa = the puNya-s the entitled to the jIva

dAnavaru = dEhagata daitya-s

seLedoyvarellA = would take them away

All the shubha, mishra & ashubha kaRma-s done by the paMcha j~nAnEMdriya-s (ears, eyes, nose, tongue & skin) & paMcha kaRmEMdriya-s (hands, feet, tongue, genitals & anus) and the manas which controls them - all the kaRma-s must be offered at the Lotus Feet of ParamAtma.

ParamAtma, who is the niyAmaka of jIvOttama vAyu dEvaru is called 'prANapati'.He would accept all the kaRma-s done by the iMdriya-s of His bhakta-s.

Although ParamAtma does and makes the jIva do all the kaRma-s, He is not affected by the kaRma phala so obtained by the jIva. He is entirely different from the jIva-s. He does not expect anything from the jIva-s. Such ParamAtma accepts the dvaMdva kaRma-s offered to Him. He destroys the pApa-s done by His bhakta-s just by His gaze. The pApa-s done by the bhakta-s according to their anAdi kaRma are given away to daitya-s by ParamAtma.

'dvaMdva kaRma samaRpaNe' - means that jIva is not the kaRta. saRvataMtra svataMtra ParamAtma is the mukhya kaRta. One should have the anusaMdhAna that He is the prEraka for all the kaRma-s. By offering Him the puNya kaRma-s, He accepts those and multiplies them infinite times and gives the puNya phala to the jiva in the current janma and the upcoming ones. The pApa kaRma-s offered to Him are burnt away by Him and the resultant pApa phala like several births in different yOni-s are prevented. The remaining pApa-s are distributed to daitya-s. If we do not offer the pApa kaRma-s also to Him, the resultant pApa phala-s leads us to birth in different yOni and consequentially the jIva suffers duHkha.

shrutismR^ityaRthava tiLidahaM

mati vishisShTanu kaRmamADalu

prathigrahisanu pApagaLa koDutippa nitya hari

chathuradasha bhuvanAdhipati kR^iti

kR^ita kR^itaj~na niyAmakanu ene

matiyabhraMsha pramAda saMkaTa dOShavavagilla....HKAS_18-36

shruti = apouruShEya vEda-s

smR^iti = pouruShEya purANa-s & other sachChAstra-s

aRthava = the meanings therein

tiLidu = understanding

ahaM mati vishisShTanu = jIva which is seized by ahaMkAra and mamakAra

kaRmamADalu = doing those kaRma-s and offering them to ParamAtma

pratigrahisanu = ParamAtma would not accept those kaRma-s

nitya = always

hari = ParamAtma

pApagaLa koDutippa = would give pApa-s alone

chaturadashabhuvanAdhipati = Lord of 14 lOka-s

kR^iti = done by His biMba kriya

kR^ita = makes the jIva do them by way of pratibiMba kriya

kR^itaj~na = realizing the existence of aMtaRgata ParamAtma in all the above

niyAmakanu ene = understanding that He is the mukhya niyAmaka for all kaRma-s

matibhraMsha = distortion of buddhi

pramAda = that kARya which should not have been done

saMkaTa = duHkha

dOShava = and other dOSha-s

avagilla = such person would not have

shruti-s are the apourUShEya vEda-s and the smR^iti are pouruShEya purANa-s & other sachChAstra-s.

Although one studies and understands the shruti-s and smR^iti-s by gurOpadEsha, but still the ahaMkAra and mamakAra does not go away.

We say, "nAhaM kaRtA, hariH kaRtA" - this statement must not become a rhetoric just for the sake of it. One should not think that this line of advise is for others and not ousrselves. This does not indicate any superiority in learnings.

ParamAtma never accepts the puNya kaRma-s of a person who is seized by ahaMkAra and mamakAra. He would give them pApa phala instead. Some may argue that ParamAtma shows 'vaiShamya' by this action. However, ahaMkAra-mamakAra are the traits of tamO yOgya. These are dOSha-s in the jIva. The puNya kaRma-s offered by jIva-s siezed with such dOSha-s would result into pApa phala.

The anusaMdhAna of bhakta-s who do not have ahaM-mamakAra goes like this - "all the kaRma-s that ParamAtma does by way of His biMba kriya is termed as kR^iti and all the kriya-s that ParamAtma makes the jIva do is termed as kR^ita. kR^ita indicates the long time relation between biMba-pratibiMba. The pratibiMba does what the biMba does." A bhakta who has this anusaMdhana is 'kR^itaj~na' - meaning that he has understood the biMba kriya vyApAra of ParamAtma.

A person who has the uttamAnusaMdhAna that ParamAtma is saRva niyAmaka, saRva prEraka would never have his buddhi distorted nor would they suffer duHkha resulting from kARya-s that they should not have done.

vArijAsana mukhya rAj~nA

dhArakaru saRvasvataMtra ra

mAramaNaneMdaridu iShtAniShTakaRmaphala

sArabhOktanigaRpisalu svI

kAra mADuva pApaphalava ku

bEranAmaka daityarige koTTavara nOyisuva.....HKAS_18-37

vArijAsana = brahma dEvaru, seated on the lotus flower

mukhyara = jIvottama vAyu dEvaru and others

Aj~nA dhArakaru = servants who carry out the orders of ParamAtma

saRvasvataMtra = fully independent - He who has svasvarUpagata svataMtra

ramAramaNanu = ramApati shrI hari

eMdaritu = understand from shAstra-s by guropadEsha

iShta = prescribed puNya kaRma-s

aniShTa = proscribed pApa kaRma-s

kaRmaphala = the phala obtained by the above dvaMdva kaRma-s

sArabhOktanige = ParamAtma who accepts the svAkhya rasa by existing in His aMtaRgata rUpa in all the kaRma-s

aRpisalu = when the dvaMdva kaRma-s are offered to Him

svIkAra mADuva = accept only the svAkhya rasa

pApaphalava = pApa phala obtained by way of performing pApa kaRma-s

kubEranAmaka = kubEra nAmaka ParamAtma who does prEraNa for daitya-s

daityarige koTTu = gives it to iMdriyAbhimAni daitya-s

avara nOyisuva = increases their pApa and gets them duHkha

brahma dEvaru, jIvOttama vAyu dEvaru and other dEvata-s carry out the orders of ParamAtma and are involved in the jagat kARya-s as directd by ParamAtma. ParamAtma give His prEraNa to laxmI dEvi, who in turn gives preraNa to brahma dEvaru, so on and so forth. Thus the lower demi-gods receive their orders from their superiors (svOttama-s). This is the order of tAratamya and the flow of kriya. This is the secret of true tatva.

Understanding this relationship of biMba-pratibiMba kriya, one must offer the puNya phala obtained by performance of puNya kaRma-s and the pApa phala obtained by performance of pApa kaRma-s to ParamAtma.

Then, ParamAtma accepts the svAkhya rasa of all the kaRma-s - meaning that He Himself does krIDa in the kaRmAMtaRgata bhagavdrUpa-s. He is called sArabhOkta.

Since ParamAtma does prEraNa to the daitya-s (kumatigaLu) existing in them as biMba, He is called 'kubEra' (ku - kumati daitya-s, bEra - prEraka).

ParamAtma gives the pApa phala-s to the dEhagata tatva daitya-s and increases their duHkha.

ParamAtma rewards His loyal servants who take His orders and punishes those (daitya-s) who disobey His orders.

krUradaityaroLiddu tAnE

prErisuva kAraNadi harige ku

bErAneMbaru ellaroLu niRgatagatige niruta

sUrigaMyage sURyaneMbaru

dUrashOkage shukla liMgasha

rIravillada kAraNadali AkAyanenisuvanu....HKAS_18-38

krUra = wicked enemies of ParamAtma

daityaroLiddu = existing in those daitya-s

tAnE = by way of His biMba rUpa

prErisuva kAraNadi = gives prEraNa to those daitya-s according to their svarUpa yOgyata

harige = ParamAtma, who is the biMba rUpi aMtaRgata of daitya-s

kubErAneMbaru = called as kubEra

ellaroLu = in all the daitya-s

niruta = always

niRgatagatige = because He leads them to a place where there is nitya duHkha - He is called kubEra

sUrigaMyage = He becomes the dhyAna viShaya for j~nAni-s and gives them His daRshana

sURyaneMbaru = called sURya

dUrashOkage = He is far away from all duHkha

shukla liMgasharIravillada kAraNadali = because He does not have the sthUla dEha obtained from prakR^iti nor anAdi liMga dEha

AkAyanenisuvanu = He is called akAya. kAya means sharIra. akAya does not mean 'no sharIra', but it means that He is far away from prakR^ityAtmaka triguNa-s - meaning aprAkR^ita i.e. something unusual - full of infinite j~nAna & AnaMda.

Wicked work and viShNu dvESha are the svarUpa laxaNa of the daitya-s. ParamAtma exists as biMba in them too and gives them prEraNa to do their kARya - known by His name kubEra.

ParamAtma is also called 'niruta' as He is inseperable from the jIva.

'niRgatagati' - means a state from which none can return in other words permanent state of something.

'ellaroLu' - means for mukti yOgya jIva-s He provides vaikuMTha and other places of mukti, for the nitya saMsAri-s He provides nitya baddha saMsAra (the cycle of birth & death) and to the tamO yOgya jIva-s (daitya-s) He provides nitya duHkha aMdha tamassu. Thus, they different obtain what they deserve according to their yOgyata.

To the j~nAni-s, He becomes their dhyAna viShaya and gives them His daRshana bhAgya. He is therefore referred as sUrigamya. Since He provides aparOxa He is known as sURya.

niRdOShi ParamAtma does not have any depression or dejection. He does not have the sthUla dEha obtained from prakR^iti nor does He have anAdi liMga dEha like ordinary mortals.

He is called akAya. kAya means sharIra. akAya does not mean 'no sharIra', but it means that He is far away from prakR^ityAtmaka triguNa-s - meaning aprAkR^ita i.e. something unusual - full of infinite j~nAna & AnaMda.

pELaloshavallada mahApA

pALigaLa oMdE xaNadi niR

mUlagaisalibEku eMbuvagoMde harinAma

nAligeyoLuLLavage paramakR^i

pALu kR^iShNanu kaipiDidu ta

nnAlayadoLiTTanudinadalAnaMdapaDisuvanu......HKAS_18-39

pELalu vashavallada = impossible to estimate

mahApApALigaLa = huge pApa-s done by the bhakta-s

oMdE xaNadi = in one second

niRmUlagaisalisabEku = must be uprooted

eMbuvage = one who wishes so

oMde harinAma = only biMba rUpi hari nAma smaraNe is the answer

nAligeyoLu = at the tip of his tongue

uLLavage = in whom it exists

parama kR^ipALu = extremely kind

kR^iShNanu = kR^iShNa ParamAtma

kaipiDidu = would hold his hands and lift him up

tannAlayadoLiTTu = at His places of residence like vaikuMTha

anudinadali = always

AnaMdapaDisuvanu = makes them experience their svarUpa AnaMda

For the sacchEtana-s hari nAma smaraNa is the only answer for all the pApa-s done by them either way of asurAvEsha or aj~nAna or shApa (curse). There is no pApa which cannot be destroyed by hari nAma smaraNa. It is imposible to describe the amount pApa that can be destroyed by this method. That is the mahA mahime of nAma smaraNa.

Those bhagavad bhakta-s who continuously chant His name are purified by Him and He helps them to cross this ocean of saMsAra.

Extremely kind kR^iShNa ParamAtma would burn off the heap of pApa-s of those bhakta-s who chant His name continuously and by way liMga bhaMga they would obtain kaRma vimOchana.

He would provide them a place in vaikuMTha, anaMtAshayana & shvEta dvIpa and grant them their svarUpagata AnaMda.

rOgiyouShadha pathyadiMda ni

rOgi yenisuva teredi shrImad

bhAgavata sushravaNagaidu bhavAkhyarOgavanu

nIgi saRvAdyakhiLa viShaya ni

yOgisu dashEMdriyavanilanoLu

shrIgurujagannAthaviTThala prItanAguvanu.......HKAS_18-40

rOgiyu = a sick person

ouShadha = medicine

pathyadiMda = assisted by the diet advised by the doctor (or dietician)

nirOgi yenisuva teredi = just as he becomes normal again

shrImadbhAgavata = shrImad bhAgavata purANa

sushravaNagaidu = hearing with bhakti from a guru

bhavAkhyarOgavanu = bondage to saMsAra - by way of kaRma

nIgi = gets relieved

saRva = all

Adi akhiLa viShaya = iMdriya viShaya-s

dashEMdriyava = paMcha kaRmEMdriya-s & paMcha j~nAnEMdriya-s (including the manas)

anilanoLu = to bhAratI ramaNa mukhya prANAMtaRgata ParamAtma

niyOgisu = offer them to

shrIguru = guru of shrI (meaning - ramA, brahma, vAyu.)

jagannAthaviTThala = ParamAtma

prItanAguvanu = would be happy and provide His anugraha

Just as a sick person becomes normal again by taking medicines as advised by the doctor, assisted by the diet advised by the doctor (or dietician), in the same way, the cycle of birth and death (saMsAra) is aasociated to the worldy viShaya disease. Listening to the mahA mahime of ParamAtma from uttama guru - as described in shrImad bhAgavata is the remedy for this disease. One must have shraddha & bhakti in listening to this.

Listening to bhAgavata and performing the satkaRma-s mentioned therein according to the prEraNa of viShNu in order to please viShNu (viShNu prItyaRtham) is the recommended diet for bhava rOga.

All the kaRma-s going on by way of iMdriya viShaya-s via paMcha kaRmEMdriya-s & paMcha j~nAnEMdriya-s (including the manas) must be offered to bhAratI ramaNa mukhya prANAMtaRgata ParamAtma

Then, jagannAthaviTThala ParamAtma who is the guru of shrI (meaning - ramA dEvi, brahma, vAyu) - jagannAthaviTThala ParamAtma is ArAdhya dEvaru of JagannAtha dAsa. jagannAthaviTThala ParamAtma would be pleased and bestow His anugraha.

This ends the saRva svAtaMtrya saMdhi.