-Translated by SGP Char

Chapter 22: sakala durita nivAraNa saMdhi (35 Padyas)

This saMdhi is also frequently referred as - bhaktaparAdhasahiShNu saMdhi

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

shrIlakumivallabhage sama karu

NALugaLa nA kANenelli ku

chElanavalige mechchi koTTanu sakala saMpadava

kELidAxaNa vastragaLa pAM

chAligittanu daityanudarava

sILi saMtaisidanu prahlAdana kR^ipAsAMdra...............HKAS_22-01

shrIlakumivallabhage = laxmIpati shrIman nArAyaNa

samakaruNALugaLa = a Person (like ParamAtma) who shows immense kindness to all jIva-s

elli = among ramA dEvi, brahma dEvaru and others dEvata-s

nA kANe = I have not seen

kuchElana = sudAma nAmaka bhakta

avalige = avalakki (pressed rice)

mechchi = happy by his bhakti

sakala saMpadava = all wealth (saMpattu)

koTTanu = gave

kELidAxaNa = as soon as she asked Him to protect her self-respect

pAMchAlige = droupadi dEvi

vastragaLa = cloth of infinite length

ittanu = blessed her with that

daityana = tamO jIvi hiraNya kashipu

udarava sILi = tore his belly

kR^ipAsAMdra = kind ParamAtma

prahlAdana = bhakta prahlAda

saMtaisidanu = protected him from the torture of his father

ParamAtma is kAmadhEnu & kalpavR^ixa to His bhakta-s. Even if they commit major aparAdha (mistake) in their lives, ParamAtma endures those sins & He pardons them. Therefore, this saMdhi is called sakaladuritanivAraNa saMdhi or bhaktAparAdhasahiShNu saMdhi. The kind ParamAtma tolerates their sins and removes the obstacles coming in their way and protects them.

Among ramA dEvi, brahma dEvaru and other dEvata-s, there is none equal to kind ParamAtma. He has unlimited kindness in Him. This is the relationship between Isha & dAsa. The bhakti shown by the bhakta towards ParamAtma and the kindness shown by ParamAtma towards His bhakta is mutual.

JagannAtha dAsa enumerates this with 3 well known examples as under:-

1) sudAma was a great devotee of ParamAtma. Even when he had extreme poverty he had immense bhakti towards ParamAtma. He went to see shrI kR^iShNa at dvAraka with 3 fistfuls of 'avalakki, which was borrowed from others, since he was so poor that he could not afford anything. He tied them in a cloth and took them along with him to offer them to shrI kR^iShNa. The ever satisfied shrI kR^iShNa welcomed sudAma with respect, accepted one fistful of 'avalakki' and bestowed him with all wealth on earth and mOxAnaMda too.

2) duRyodhana ordered the disrobing of droupadi in presence of everyone in the hall of king dhR^itarAShTra. dushyAsana dragged her to the hall and attempted to disrobe her. droupadi was forced to surrendered & then she prayed to shrI kR^iShNa asking for His help. kR^iShNa bestowed her with unending length of cloth and protected her self-respect.

3) As stated in the verse from bhAgavatam - "satyaM vidhatuM nijabhR^ityabhAShitaM", in order to establish that what His bhakta prahlAda says is true - i.e. ParamAtma exists everywhere, - narasiMha nAmaka ParamAtma rushed out of the pillar and tore the belly of hiraNyakShipu and killed him in order to protect His bhakta prahlAda.

In the above examples, ParamAtma protected His devotees from the trouble (duritApahAra) they were in because they sought His shelter and He then bestowed His anugraha to them.

dEva shaRmAhvaya kuTuMbake

jIvanOpAyavanu kANade

dEva dEva sharaNya raxisu raxisene kELi

tAnolidu pAlisida soukhya kR^i

pAvalOkanadiMda Itana

sEvisade soukhyagaLa bayasuvaralpa mAnavaru...............HKAS_22-02

dEvashaRmAhvaya = a brahmin called dEvashaRma

kuTuMbake = to his family

jIvanOpAyavanu kANade = not finding any means of making a living

dEva dEva = Oh SvAmi of all the dEvata-s

sharaNya = Oh Protector of those who take your shelter

raxisu raxisene = protect me

kELi = asking Him so

tAnolidu = He came and bestowed His anugraha

kR^ipAvalOkanadiMda = with His kind gaze

soukhya = wealth on earth and mOxAnaMda after death

pAlisida = gave and protected

alpa mAnavaru = humans who are aj~nAni-s

Itana sEvisade = without serving Him with bhakti

soukhyagaLa bayasuvaru = expect temporary happiness from other dEvata-s

JagannAtha dAsa gives the example of a poor brahmin called dEvashaRma, who had no way of supporting himself and his family by way of any income. He earnestly prayed to veMkaTEsha dEvaru of tirupati, "Oh kind shrInivAsa, dEva dEva, please protect me. I am unable to find a way to feed my wife and children. Please eliminate my poverty and protect me." ParamAtma protected this bhakta, who prayed so intensely.

Instead taking shelter of such kind ParamAtma, the aj~nAni-s desire to obtain temporary worldly pleasures or happiness by praying to lesser gods and ultimately obtain only sadness. Only by His kind anugraha, we can obtain nityAnaMda mukti sukha.

shrInivAsana pOlva karuNiga

LInaLinajAMdadoLu kANe pra

vINarAdavararasi nOLpudu shruti purANadoLu

drONabhiShmakR^ipAdigaLu kuru

sEneyoLagiralavaravaguNaga

LEnu nODade pAlisida paramAtma paragatiya.................HKAS_22-03

shrInivAsana pOlva = just like shrInivAsa ParamAtma

karuNigaLa = kind persons just like Him

I naLinajAMdadoLu = in this brahmAMDa

kANe = I have not seen

pravINarAdavaru = happy brahma j~nAni-s

shruti purANadoLu = in the vEda-s, purANa-s and itihAsa-s

arasi nOLpudu = must search to find out

drONa = drONAchARya

bhiShma = bhIShmAchARya

kR^ipAdigaLu = kR^ipAchARya & others

kurusEneyoLage iralu = although they were in the kuru clan of duRyOdhana and others at the time of mahAbhArata war

avara avaguNagaLanu = their bad qualities (guNa-s)

Enu nODade = did not count

paramAtma = shrIman nArAyaNa

paragatiya = uttama mukti

pAlisida = bestowed on them

In this stanza, JagannAtha dAsa narrates more examples to illustrate the kindness of ParamAtma.

shrI - maMgala svarUpiNi laxmI dEvi, nivAsa - residence. laxmI & nArAyaNa are inseperable. laxmI dEvi resides in the Heart of ParamAtma. laxmI nilaya ParamAtma is called 'shrInivAsa'.

There is none as kind as shrInivAsa nAmaka ParamAtma in this brahmAMDa (naLinajAMDa). We cannot find anyone like Him anywhere.

The j~nAni-s do not find anyone as kind as Him even if they search all the vEda-s, purANa-s & itihAsa.

Even at the time of mahabhArata war at the battle field of kuruxEtra, in spite of the fact that drONAchARya, bhIShmAchARya & kR^ipAchaRya were on the side of the kuru clan (by way of their prArabdha kaRma) which was under the kali svarUpi duRyOdhana and fighting against the pAMDava-s who were bhagavad bhakta-s, they even showered arrows on aRjuna & kR^iShNa, still kR^iShNa ParamAtma was so kind that He excused them and bestowed them sadgati.

chaMDa vikrama chakra shaMkhava

tOMDamAna nR^ipAlagittanu

bhAMDakAraka bhImana mR^idAbharaNagaLigolida

maMDe oDadAkAsharAjana

heMDatiya nuDi kELi magaLige

gaMDanenisida gahana mahima gadAbjadhara pANi.....HKAS_22-04

chaMDa vikrama = very brave shrInivAsa dEvaru

chakra shaMkhava = with His chakra & shaMkha

tOMDamAna nR^ipAlage = to tOMDamAna rAja who was the brother of AkAsha rAja

ittanu = gave them during war

bhAMDakAra = a potter

bhImana = called bhIma (was a great bhakta)

mR^idAbharaNagaLige = jewelry mad out out mud

olida = accepted happily

maMDe oDada = gOpAlaka who struck the head of shrInivAsa dEvaru and broke His Head

AkAsharAjana = AkAsha rAja

heMDatiya nuDi kELi = listened to his (AkAsha rAja's) wife dharaNI dEvi

magaLige = padmAvatI dEvi (daughter of AkAsha rAja)

gaMDanenisida = Husband (ParamAtma Himself)

gahana mahima = shrInivAsa dEvaru who has infinite mahime

gadA = gadA

abja = padma

dhara = chakra

pANi = holding them in His Hands

chaMDa - unusual, vikrama - brave or very strong. Since ParamAtma has unusual strength, He is described as 'chaMDavikrama'.

tOMDamAna was the younger brother of AkAsha rAja. Once there was a battle between vasudhAna (son of AkAsha rAja) and tOMDamAna. At that time shrInivAsa ParamAtma gave His chakra and shaMkha to tOMDamAna rAja and He Himself volunteered to be in the side of vasudhAna. Thus, He protected both of them. This is what, JagannAtha dAsa describes as 'chaMDa vikrama chakra shaMkhava tOMDamAna nR^ipAlagittanu'.

bhIma was an ordinary potter. He used to sell mud pots to make a living. He was a great bhakta of shrInivAsa dEvaru. He used to make a garland of tulsi beads like designs made from mud and offer them to shrInivAsa ParamAtma. ParamAtma was pleased by his bhakti and bestowed His anugraha on Him. The reference for this lies in the following:-

"tEShAM madhyE kulAlOsti nAmnA bhIma iti smR^itaH vichARyamANE tachChudrE garuDastaMbhavAhanaH tadgR^ihaMtu samAsAdya gachCha bhadra paraM padaM" ----- bhaviShyOttara purANa

In another instance, shrInivAsa dEvaru was sitting in a mud hole on earth, and brahma dEvaru in form of cow, used to feed Him with milk. The cowherd boy who was supervising the grazing of all cows noticed that this particular cow was draining all the milk at that hole and thus giving less milk at the palace of the king. The cowherd boy tried to hit this cow with his axe. ParamAtma, who was in the mud hole could not bear to see His bhakta (brahma dEvaru) about to be hit with an axe. ParamAtma instantly lent His Head and thus He was struck on His Head, which hurt Him and resulted in the oozing of blood to height of more than 7 palms trees. How can there be blood in the unusual Body of ParamAtma. Only by His ichCha, He created blood, just for demonstration. This is what JagannAtha dAsa describes as 'maMDe vaDeda...' It would be wrong to say that ParamAtma, who has no suffering or any cause for distress was suffering from pain and that He was bleeding etc. All this is His lIla.

About AkAsha rAja

In kali yuga, a brahmin called mAdhava fell in love with chaMDAli woman called kuMtaLa and he was doing many pApa kaRma-s. After kuMtaLe died he became an ascetic and repented over the pApa kaRma-s done by him, bathed in kapila tIRtha and offered piMDa made from mud to his pitR^i-s and climbed the steps of tirupati hills. Just by his touch to that hill, all his sins were destroyed and this brahmin called mAdhava took birth as AkAsha rAja (son of sudhaRma rAja). AkAsha rAja was getting the earth dug in order to prepare to perform a yaj~na to obtain pregenies (putrakAmESThi ya~jna). In the process, he found padmAvatI dEvi in a golden lotus flower in the earth. vEdavatI dEvi who was as sItA dEvi in trEtA yuga had now taken avatAra as padmAvatI dEvi. During the same period of time, on one the days, shrinivAsa ParamAtma had His avatAra on earth and He had gone to the forest for hunting and He accidentally arrived near the garden where padmAvatI dEvi was playing along with her friends. ParamAtma makes a drama that He is now obsessed with padmAvatI dEvi and sends bakuLa dEvi to the palace of AkAsha rAja and He Himself goes there ahead of her (bakuLA dEvi) to the queen dharaNI dEvi in the form of a 'koravaMjI' and predicts the future i.e. of the marriage of padmAvatI dEvi to shrInivAsa. Ultimately, He marries padmAvatI dEvi with all pomp and show, in the presence of all dEvata-s. This is what JagannAtha dAsa describes as, "maMDe oDadAkAsharAjana heMDatiya nuDi kELi magaLige gaMDanenisida."

shrInivAsa dEvaru i.e. the Son-in-law of AkAsha rAja has infinite mahime. He holds the koumOdakI gadA, padma, sudaRshana chakra & paMchajanya shaMkha.

goutamara nijapatniyanu puru

hUtanaidire kAydu vR^itrana

ghAtisida pApavanu nAlku vibhAga mADidanu

shAtakuMbhAtmaka kirITava

kaitavadi kaddoyda iMdrA

rAti bAgila kAyda bhaktatvEna svIkarisi...........HKAS_22-05

goutamara = goutama R^iShi

nijapatniyanu = his wife ahalya

puruhUtanu = iMdra. He is called puruhUta since he had performed 100 ashvamEdha yAga-s

aidire = elope her

kAydu = bestowed His (rAmachaMdra dEvaru) anugraha to ahalya who was bound within a stone, just by the touch of His Feet

vR^itrana = vR^itrAsura

ghAtisida = killed him with His vajrAyudha

pApavanu = brahma hatyA pApa

nAlku vibhAga mADidanu = made them into 4 parts

shAtakuMbhAtmaka = made from gold

kirITava = ParamAtma's Crown

kaitavadi = stealthily

kaddoyda = stole

iMdrArAti = balichakravaRti, who was the enemy of iMdra

bhaktatvEna svIkarisi = is considered as a bhakta since he has that svarUpa yOgyata

bAgila kAyda = even now He is the gate keeper of the palace of balichakravaRti in rasAtaLa in His vAmana rUpa

goutama is one of the saptaR^iShi-s. He was the son of dIRghatama. For many years there was famine in and around the Ashrama of goutama R^iShi. Thus most of the brahmins stayed at his Ashrama. shatAnaMda was the son of goutama and was the kula purOhita of janaka rAja.

ahalya was the wife of goutama R^iShi. She was the daughter of mudgala R^iShi.

iMdra visited the house goutama R^iShi, in the guise of goutama R^iShi with the intention of fooling ahalya dEvi (wife of gaoutama) and eloping her. This action was busted by goutama R^iShi and he cursed her to be bound within a stone, to be released only by the touch of the Feet of shrI rAmachaMdra and that iMdra would be born in many yOni-s and suffer. Then, goutama went away to himAlaya paRvata for tapas.

While shrI rAmachaMdra dEvaru was going to mithilApura along with vishvAmitra R^iShi for the svayaMvara of sItA dEvi, rAma released ahilya from this bondage by touching that particular stone by His feet and also protected iMdra from obtaining any pApa obtained by the curse from gaoutama R^iShi for his (iMdra's) misconduct. iMdra is at a much higher level in tAratamya than ahilya. It was his prArabdha kaRma that he did such a mean act and he was saved by the kind ParamAtma.

iMdra had killed a daitya called vR^itrAsura (born in brahmin vaRNa) and thus obtained brahmahatya pApa. But ParamAtma bestowed His anugraha on iMdra, released him from that pApa and divided that pApa into 4 parts by distributing them in the following rUpa-s

1) in barren land as savaLu rUpa

2) in water as ghEna rUpa (as froth)

3) in trees as gOMdu rUpa

4) in women as rajO rUpa

References for the above are available in bhAgavata 6th skaMda as under:-

"kAraNaM brahamahatyayu rUpaM bhUvatA pradR^ishyatE" - in barren land as svaLu rUpa

"tAsu budbhuda ghEnAbhyAM dR^iShTaM tadhirikalbiShaM" - in water as ghEnu rUpa

"tEShAM niRyAsaropENa brahmahatyA pradR^ishyatE" - in trees as gOMdu (fire)

"rajOrUpENa tAsvamhO mAsi mAsi pradR^ishyatE" - in women as rajO rUpa every month

bali chakravaRtI, who is the enemy of iMdra stole the crown of ParamAtma. When? - This is narrated in great detail in bhAgavatam 10th skaMda.

It is also referred in short - in MBTN 16th adhyAya as under:-

tadA dugdAbdhou samsR^itisthaiH surAdyaiH pUjAM prAptuM shtAnamEShAM cha yOgyam

muktasthAnAdApa nArAyaNOjO balishchAAgAt tatra sandraShTumIsham-----------------16.4

tatrAsuravEshamamuShya viShNuH sandaRyashan suptihInOOpi nityam

saMsuptavichChashya udArakaRmA sa~nj~nAyai dEvAnAM sukhamIxyApramEyaH---------16.5

devAshcha tadbhAvavidOOkhilAshcha nimIlitaxAH shayanEShu shishyarE

tadA balistasya viShNOH kirITa mAdAyAgAjjahasuH saRvadsEvAH-----------------------16.6

nArAyaNe saRvadEvaiH samEte brahmAdibhiRhAsamAnE supaRNaH

gatvA pAtALaM yudhi jitvA baliM cha kirITamAdAyAbhyayAd yatra kR^iShNaH----------16.7

Once, shrIman nArAyaNa ParamAtma had come to shvEta dvIpa (in xIra samudra) to accept the sEva of amukta jIva-s like brahma dEvaru & other dEvata-s, as they were still in the amukta state and only after serving ParamAtma would they enter to a state of mukti. The dEvata-s ahd come there to see ParamAtma. Even bali chakravaRtI had come there to serve ParamAtma. ParamAtma wanted to demonstrate that bali chakravaRtI had asurAvEsha. Therefore, he signaled the dEvata-s to close their eyes and go to sleep. ParamAtma, who never sleeps, also pretended that He was fast asleep. When bali chakravaRti arrived there, he saw that ParamAtma and all the dEvata-s were sleeping and by way of his asuravEsha, he was prompted to steal the crown of ParamAtma. The dEvata-s and ParamAtma were laughing at this act of balichakravaRti. garuDa followed bali chakravaRtI to sutaLa lOka, fought with him and brought back the Crown and placed it in the Head of shrI kR^iShNa who was standing on the gOmaMtaka paRvata. Although bali chakravaRti did such a huge mistake of stealing the Crown of ParamAtma, he was excused by the kind ParamAtma and He came in His vAmana rUpa and guarded his house.

This is what JagannAtha dAsa describes as, "shAtakuMbhAtmaka kirITava kaitavadi kaddoyda iMdrArAti bAgila kAyda bhaktatvEna svIkarisi"

nAra naMdavrajada strIyara

jArakaRmake olida aja suku

mAranenisida naMdagOpage naLinabhavajanaka

vairavaRjita daityaranu saM

hAra mADida vipagamana pega

lEridanu gOpAlakara vR^iMdAvanadoLiMdu...........HKAS_22-06

nAra = dOSha dUri

naLinabhavajanaka = Father of brahma dEvaru

aja = He who has no birth i.e. ParamAtma

naMdagOpage = to naMdagOpa

sukumAranenisida = as son shrI kR^iShNa

naMdavrajada = naMdagOkula

strIyara = gOpika-s

jArakaRmake = desiring to have His companionship

olidu = without taking that thought of theirs as something wrong

vairavaRjita = dOShadUra ParamAtma

daityaranu = tamO yOgya daitya-s

saMhAra mADida = killed them

vipagamana = having garuDa as His vehicle

vR^iMdAvanadoLiMdu = at a place called vR^iMdAvan

gOpAlakara = gOpalaka-s

pegalEridanu = sat on their shoulders and performed many krIDa-s

'ara' means dOSha or defects, thus 'nAra' means He who has no dOSha-s i.e. ParamAtma alone.

"navidyatE arAH dOShAH EShAMtE nArA muktAH tAn naMdayatIti nAraMdaH"

Those mukta-s who have no dOSha-s are called 'nArAH". Since ParamAtma keeps them happy, He is called 'nAra'.

The naMda gOpika-s were earlier the R^iShi-s, who aspired to be wives of shrI kR^iShNa. Although these gOpika-s had their husbands in vraj bhUmi, they still aspired to marry kR^iShNa. One may then question their fidelity. However, shrI kR^ishNa is svaramaNa. He plays about in His own bhagavad rUpa-s and is very happy always. He played about in His own aMtaRyAmi rUpa-s in the gOpika-s and they were happy with His biMba kriya. Thus, while a woman is enjoying with her husband, she must meditate on the patnyaMtaRgatabhagavadrUpa. In this way, even the naMda gOpika-s did not obtain any dOSha. How will ParamAtma have any dOSha as He is Himself the prEraka for all the jIva-s. He bestowed His anugraha on the gOpika-s.

'ja' means janana or birth. 'aja' nAmaka ParamAtma has no birth. ParamAtma, who is uttama puruSha and has no birth or death, was the good son naMdagOpa.

ParamAtma is the Father of brahma dEvaru and He is described as 'naLinasaMbhava janaka'.

ParamAtma does not have any discrimination or enmity towards anyone. Neither does He have friendship with the sAtvika dEvata-s, nor somberness towards rajO svabhAva nitya saMsari-s nor enmity towards tamO yOgya daitya-s. He does biMba kriya according to their svarUpa and bestows their deserved phala. He is called 'dhaRma saMsthApaka' as He punishes the bad and protects the good people. This is His normal behaviour. That is why He is satya saMkalpa.

ParamAtma is called 'vipagamana' because He has garuDa as His vehicle.

vR^iMdAvana is a beautiful place on the banks of yamuna river. shrI kR^iShNa used play with the gOpalaka-s by sitting on their shoulders and make them happy. ParamAtma, who rides on garuDa, rode on the shoulders of gOpAlaka-s.

shrIkarARchita pAdapallava

gOkulada gollatiyarolisida

pAkashAsanapUjya gOgOvatsagaLa kAyda

Okarisi kurupatiya bhOjana

svIkarisidanu viduranoutaNa

bhAkulikanaMdadali tOrida bhaktavatsalanu............HKAS_22-07

shrIkarARchita = ParamAtma, who is served by the hands of laxmI dEvi

pAdapallava = having 2 tiny Feet like tender leaves

gOkulada = in gOkula

gollatiyara = women who care for cows

olisida = bestowed AnaMda to them

pAkashAsana pUjya = served by iMdra

gOgOvatsagaLa kAyda = saved the cows and calves from the torrential rains

kurupatiya bhOjana = food offered by kuru prince duRyOdhana

Okarisi = refused

vidurana = vidura - who was His devotee

outaNa = milk offered by vidura

svIkarisidanu = accepted

bhaktavatsalanu = ParamAtma, who loves His devotees

bhAkulikanaMdadali = displayed Himself as a Charioteer for aRjuna in the mahAbharata war

tOrida = just showed Himself like that

laxmI dEvi is constantly involved in the service of ParamAtma. She has the fortune of serving His tender Lotus Feet always. Thus described as, 'shrI karARchita pAdapallava'.

In their previous birth, all the gollati-s of naMda gOkula had desired the companionship of shrI kR^iShNa. The kind shrI kR^iShNa fulfilled their desires during his kR^iShNAvatAra and made them happy. ParamAtma does not expect anything from anyone and He is svaramaNa. He plays about in His bhagavad rUpa-s and is happy. He offered His companionship tot them to bestow His anugraha on them. Thus the ever satisfied, nityAnaMda ParamAtma does not expect anything from the gollati-s.

Once, naMdagOpa and other gOpalaka-s were getting ready for the worship of gOvaRdhana dEvatAbhimAni. shrI kR^iShNa indicated to them that the worship be offered to Him. iMdra was annoyed at kRiShNa as He was expecting this pUja which was supposed to be offered to iMdra. iMdra ordered paRjanya dEvata-s to pour torrential rains on naMda gOkula. The resulting torrential rains almost drowned naMda gOkula and it was about to be washed away. At that time shrI kR^iShNa lifted the gOvaRdhana mountain by His little Finger and protected all the people and cattle from rain and being washed away. iMdra repented for his mistake and paid obeisance to kR^iShNa and asked to be pardoned. Therefore, JagannAtha dAsa describes ParamAtma in this incidence as, 'pAkashAsana pUjya'.

Such 'pAkashAsana pUjya' who is surOttama, protected the people of naMda gOkula, the cows and calves. Is this not His great kindness?

While kR^iShNa came to hastinApura for negotiating on behalf of the pAMDava-s, suyodhana (i.e. duRyOdhana) had prepared to serve a fine delicious meal to be offered to kR^iShNa and thus buy the opinion of kR^iShNa in his favor. But kR^iShNa refused his meal and accepted the milk offered with bhakti by vidura at his house and bestowed anugraha on vidura.

putranenisida gOpidEvige

bhaRtR^ivenisida vrajada nAriya

rukti lAlisi paRvatava negahida kR^ipAsAMdrA

shatru tApanayaj~na puruShana

putriyara taMdALda trijagad

dhAtra maMgaLagAtra paramapavitra suramitra..................HKAS_22-08

gOpidEvige = to yashOdA dEvi (wife of naMda gOpa)

putranenisida = good son

vrajada nAriyara = gOpika-s of gOkula

ukti lAlisi = hearing their prayer that, 'ParamAtma must be their Husband'

bhaRtR^ivenisida = became their Husband

kR^ipAsAMdrA = kind shrI kR^iShNa

paRvatava negahida = lifted the gOvaRdhana temple

shatru tApana = burnt the enemies

yaj~na puruShana = agni dEvaru

putriyara = the R^iShi-s during rAmAvatAra who were blessed to become the daughters agni in kR^iShNAvatAra and become His wives

taMdu = killed narakAsura and released them from his bondages

ALda = and He married them

trijagaddhAtra = He who holds the trilOka-s (entire brahmAMDa)

maMgaLagAtra = having shubha laxaNa dEha

paramapavitra = very pure

suramitra = ParamAtma, who is friend of dEvata-s

shrI kR^iShNa ParamAtma is known to be the son of yashOda or the husband of gOpika-s or husband of nIlA (one of the gOpika-s).

In this stanza, 'bhaRtR^ivenisida vrajada nAriya rukti lAlisi' could be construed as - He heard the prayers of gOpika-s and became their Husband. However, the gOpika-s were already married and they had their own husbands around. Then, kR^iShNa could be accused for His infidelity.

No. we cannot classify Him as disloyal or the Husband with so many wives, because "bhaNoudbhaRtA pAlanatpatiH" - one is a husband to a women only if he keeps her in his house, gives her food and shelter - in short one is a husband to that woman whom he has married. The gOpika-s did not really marry kR^iShNa. Referring to the line in this stanza saying, 'bhaRtR^ivenisida vrajada nAriyarukta lAlisi'- we can borrow the thought from bhAgavatam -"tapOkarATaM" - there is no difference between ra - la - La. Thus in the word 'nAriyarukta' can be read as 'nAriyaLukta', then it can be derived that He married only one of them and one of the gOpika-s was indeed nIlA. This is confirmed by MBTN reference given below:-

saptOxaNOOtibalavIRyayutAnadamyAn saRvaiRgirIshavaratO ditijapradhAnAn

hatvA sutAmalabhadAshu vibhuRshOdAbhrAtuH sa kumbhakasamAhUyinOOpi nIlAm----------------------13.48

yA pURvajanmani tapaH prathamaiva bhARyA bhUyAsamityacharadasya hi sa~ngamO me

sthAt kR^iShNajanmani samastavarA~nganAbhyaH pURva tviti sma tadimAM sa Apa--------------------------13.49

agrE dvijatvata upAvadESha nIlAM gOpA~nganA api pura varamApirE yat

saMskArataH prathamamEva susa~ngamO nO bhUyAt tavEti paramApsarasaH purA yAH--------------13.50

nIlA was the daughter of kuMbhaka (elder brother of yashOdA dEvi). He was looking for a suitable husband for her. kuMbhaka went to the forest and caught hold of 7 wild bulls and declared that he would marry of his daughter nIlA to that person who could control these bulls. These bulls were not ordinary bulls but they were daitya-s who had the boon from R^idra. Therefore none were able to arrest these bulls. However, kR^iShNa caught them at the age of 6 years and thus married nIlA.

In her previous janma, nIlA had performed penance and requested ParamAtma that He should marry her during kR^iShNAvatAra before performing his upanayana, before touching anyone else. ParamAtma lived by that promise given to her and married her at the age of 6 years. The same nIlA was born as the daughter of nagnajitrA rAja and married kR^iShNa during her svayaMvara.

Thus, nIlA is one among the aShTamahiShi-s of kR^iShNa.

The gOpAlaka-s were offering oblations to iMdra to satisfy him. kR^iShNa objected to the same. iMdra was angry and poured torrential rains on naMda gOkula. However, kR^iShNa protected the entire gOkula by lifting the gOvaRdhana mountain by His little finger and offering the same as an umbrella for the cows, calves and the people of gOkula.

The R^iShi-s during rAmAvatAra who were blessed to become the daughters of agni in kR^iShNAvatAra were held in bondage by narakAsura. kR^iShNa killed narakAsura and released them from his bondages and He protected (married) them. For ParamAtma, who can protect the whole world, it is not surprising to see Him protect 16100 women. Right? In order to absolve the doubts on ParamAtma about His infidelity etc., JagannAtha dAsa describes Him as 'trijagaddhAtra maMgaLagAtra paramapavitra.'

ParamAtma is 'suramitra' because He loves to protect the dEvata-s and their wives. Since the gOpika-s are apsara-s, He was happy with their tapas and in order to live up to the promise made to them, He married them (nIlA) at a young age - but not for satisfying His iMdriya-s.

rUpanAmavihIna gaRgA

rOpita sunAmadali karesida

vyApaka parichChenna rUpadi tORda lOgarige

dvAparAMtyadi daityaranu saM

tApagoLisuveneMdu shvEta

dvIpamaMdiranavatarisi salahidanu tannavara....................HKAS_22-09

rUpa = He has infinite rUpa-s, but cannot be identified by a particular rUpa

nAmavihIna = He has infinite names, but he not called by any particular name alone

gaRgArOpita = the name given by yadukula purohita gaRgAchARya

sunAmadali = called by the good name shrI kR^iShNa

karesida = called so

vyApaka = pervading everywhere

lOgarige = to humans in the real world

parichChenna rUpadi = in khaMDa rUpa

tORda = showed

dvAparAMtyadi = at the end of dvApara yuga

daityaranu = daitya-s

saMtApagoLisuveneMdu = made saMkalpa that He would give them duHkha

shvEtadvIpamaMdiranu = shrIman nArAyaNa who lives in shvEta dvIpa

avatarisi = avatAra as kR^iShNa

tannavara = His bhakta-s

salahidanu = protected them

shrI vyAsadAsa siddhAMta koumudI explains as under:

'rUpanAmavihIna' explains the meaning of 'anAmarUpaM' - mentioned in shruti. Since He is aprasissadha, He is called 'anAma' and since He does not have any rUpa that we can naturally or easily See, he is called 'arUpa'. However, gaRgAchARya (yAdava purOhita) indicated that He be named as shrI kR^iShNa. gaRgAchARya was the son of prataRdEna and grandson of divOdAsa. vatsa muni was the brother of gaRgAchaRya. ParamAtma is not having a name just like the normal puruSha having guNa-kaRma-janma, thus we understand that He is 'rUpanAmavihIna'.

ParamAtma pervades everywhere.

However, for the benefit of the humans of this world, He appeared as a normal Human Being in His khaMDa rUpa by the names of rAma, kR^iShNa & vEdavyAsa. There is however no difference between His mUla rUpa and these khaMDa rUpa-s.

At the end of dvApara yuga, He left His abode i.e. shvEta dvIpa and took avatAra in bhU lOka to end the sufferings of sajjana-s and protect them by killing the daitya-s.

shrI viriMchAdyamaranuta nA

nAvatArava mADi salahida

dEvategaLanu R^iShigaLanu xitiparanu mAnavara

sEvegaLa kaikoMDu phalagaLa

nIva nityAnaMdamaya su

grIva dhruva modalAda bhaktarigitta purushARtha..............HKAS_22-10

shrI = laxmI dEvi

viriMchi = chatuRmukha brahma dEvaru

Adi amaranuta = praised by them and all other dEvata-s

nAnA avatArava mADi = took various avatAra-s

dEvategaLanu = dEvata-s

R^iShigaLanu = R^iShi-s

xitiparanu = parIxita and other kings

mAnavara = other normal humans (bhakta-s)

salahida = protected them from dangers

sEvegaLa =the services offered by them

kaikoMDu = accepted

phalagaLanu Iva = gave them phala according to their yOgyata

nityAnaMdamaya = ever happy ParamAtma

sugrIva = sugrIva

dhruva = dhruva rAja

modalAda = to these and others

bhaktarige = true devotees

purushARtha = material happiness on earth and nityAnaMda after death

itta = gave them

The ever radiant, young, nityamuktaLu, niRvikAraLu laxmI dEvi bestows parama maMgaLa as described by puraMdara dAsa in His song, 'chittadali AnaMda sukhava nIvaLu ramA...', i.e. she bestows nityAnaMda as per the orders of ParamAtma.

viriMchi - was born during sUxma sR^ShTi as the son of mAyA dEvi & vAsudEva nAmaka ParamAtma.

ParamAtma, who is praised by laxmI dEvi, viriMchi and other dEvata-s, has taken avatAra-s in different yuga-s to re-establish dhaRma and destroy adhaRma. In His various avatAra-s like vEdavyAsa, datta, kapila, mahidAsa, ParamAtma has protected dEvata-s, R^iShi-s, kings, and manushOttama-s in the process of re-establishing dhaRma, He has punished the wrong doers. This is the specialty of the kind ParamAtma.

ParamAtma is nityAnaMdamaya. His AnaMda is permanent and complete. He is svaramaNa. He does not expect any thing from any one. However, He accepts the services offered by His bhakta-s in order to bestow His anugraha on them, according to their yOgyata. This is His kindness indeed.

He made friendship with sugrIva (son of sURya) by way of agni sAxI in the presence of hanumAn, killed vAli and helped sugrIva to obtain his kiShkiMda kingdom. ParamAtma gave His daRshana to dhruva (son of uttAnapAda rAja) and bestowed His anugraha. In this way ParamAtma has protected many of His true bhakta-s like, sugrIva, dhruva etc.and gave mOxa which is the parama puruShARtha.

duShTadAnavaharaNa saRvOt

kR^iShTasadguNabharita bhaktA

bhIShTadAyaka bhayavinAshaka vigatabhayashOka

naShTatuShTigaLilla sR^iShTyA

dyaShTakaRtanigAva kAladi

hR^iShTanAguva smaraNemAtradi hR^idguhAvAsi................HKAS_22-11

duShTadAnavaharaNa = Destroyer of tamO yOgya daitya-s

saRvOtkR^iShTa = superior fo all the jIva-s

sadguNabharita = full of maMgala guNa-s

bhaktAbhIShTadAyaka = provides whatever His bhakta-s desire - according to their yOgyata

bhayavinAshaka = He enables them to over come the fear of the saMsAra

vigatabhayashOka = He is fearless

sR^iShTyAdyaShTakaRtanige = He who does the aShTa kARya-s i.e. sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa

naShTatuShTigaLilla = neither does He suffer loss or experience contentment

Ava kAladi = at any time

hR^idguhAvAsi = lives in the hearts of His bhakta-s in His biMba rUpa

smaraNemAtradi = just by remembering Him

hR^iShTanAguva = becomes happy and presents Himself in front of His bhakta

The daitya-s are tamO yOgya-s. They are enemies of ParamAtma and His devotees. They also trouble the sajjana-s. Thus they are generally referred as 'duShTa dAnava-s'. ParamAtma destroys the duShTa dAnava-s and protects the good people, thus He is described as 'duShTadAnavaharaNa'.

'saRvOtkR^iShTa' means - saRva - all things, utkR^iShTa - most important. ParamAtma is full of unusual guNa-s thus called 'sadguNabharita'. ParamAtma is full of sadguNa-s which none of the jIva-s of this world have.

He bestows His anugraha to those devotees who remember Him constantly, by fulfilling their desires on earth and granting them mOxa after death. He is thus referred as 'bhaktAbhIShTadAyaka'.

He enables His bhakta-s to cross this ocean of saMsAra and after liMga bhaMga, releases them from the bondage of kaRma and provides them mukti sukha. He is therefore called 'bhayavinAshaka'.

ParamAtma is never afraid of anyone for any reason. He is a mass of happiness by Himself. He is fearless. None can destroy His akhaMDa happiness. Therefore, He does not have any duHkha at all. In fact, the duHkha of the jIva-s are destroyed just by remembering Him. He is thus 'vigatabhayashOka'

ParamAtma is achyuta. He does not have chatuRvidha nAsha. He is anAdi nitya. He cannot be destroyed. He is nitya svarUpi. ParamAtma is also svAnaMda ramaNa. He does not expect anything from anyone. None need try to satisfy His requirements. He has everything. JagannAtha dAsa therefore says, 'naShTatuShTigaLilla'.

ParamAtma does the aShTa kARya-s i.e. sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha & moxa. He is the niyAmaka for everything. He uses the triguNa-s for sR^iShTi. He controls whatever He creates and also destroys the same at His will. He gives good j~nAna to the bhakta chEtana-s, gives bhrAMti (illusion) to the rajO jIva-s and aj~nAna to the tamO yOgya-s. He binds all chEtana-s with liMga dEha - being the cause for saMsAra. After kaRma vimOchana, He provides svarUpAnaMda to sajjana-s. He is thus - 'sR^iShTyAdyaShTakaRta'.

He permanently resides in the hearts of His bhakta-s in His biMba rUpa. He is thus called 'hR^idguhAvAsi'. This biMba rUpi ParamAtma is extremely kind. He is happy with those who just remember Him and He protects such devotees.

hiMde praLayOdakadi tAvare

kAMdanaMjisi kAydataleyoLu

bAMdoreya pottavagolida pariyaMka padavitta

vaMdisida vR^iMdArakara sa

dvR^iMdakuNisida sudheya karunA

siMdhu kamalAkAMta bahuniShchiMta jayavaMta...........HKAS_22-12

hiMde = before creating the Lotus Flower from His Navel

praLayOdakadi = water of praLaya

tAvarekAMdana = chatuRmukha brahma dEvaru - the eldest son of ParamAtma born in the Lotus Flower emanating from the navel of ParamAtma

aMjisi = created fear in him

kAyda = and protected him (brahma dEvaru)

taleyoLu = on his head

bAMdoreya = gaMgA river

pottavage = R^idra dEvaru who received the gaMgA river on his head

olida = bestowed His anugraha

pariyaMka padavi itta = gave him the opportunity become His bed (shESha dEvaru)

vaMdisida = those who took His shelter

vR^iMdArakara = dEvata-s

sadvR^iMdake = sajjana-s

sudheya = amR^ita (nectar)

uNisida = gave them to drink

karunAsiMdhu = dayA samudra

kamalAkAMta = laxmI pati shrIman nArAyaNa

bahuniShchiMta = has no worries

jayavaMta = victorious in all things

Before the creation of Lotus Flower from His Navel, i.e. during praLaya, only mR^ityu nAmaka ParamAtma (laya kaRta) alone was responsible for all the jaDa-s & jIva-s. Their existence was insignificant as there was no action orientation for them.

First, ParamAtma created water, which is the praLayOdaka. He was resting on a vaTapatra on the praLayOdaka and shrI nAmaka laxmI dEvi was serving Him in praLayOdaka rUpa, bhU dEvi was serving Him as vaTa patra and duRgA dEvi was serving Him by pervading in the darkness that surrounded Him.

While ParamAtma was resting on the praLayOdaka, He created an unusual Lotus Flower from His Navel and brahma dEvaru was born in that Lotus Flower. That is how brahma dEvaru is called tAvare kaMda.

The big brahmAMDa was created. saMvatsara nAmaka brahma was created there. ParamAtma opened His Mouth wide open to swallow him. brahma was scared and he started crying.

brahma has the influence of aj~nAna 4 times and fear 2 times. chatuRmukha brahma dEvaru was born from the Lotus Flower. He did not find anyone around - this was his 1st aj~nAna. Then brahma dEvaru came to the bottom of Lotus Flower through the Stem and did not see anyone around there too. This was his aj~nAna for the 2nd time. He returned to the top from the stem - this was his aj~nAna for the 3rd time. The fact that he did not realize why he was doing all this is his aj~nAna for the 4th time.

chatuRmukha brahma dEvaru is atirOhita vimala vij~nAni. He is never captured by aj~nAna, but by the ichCha of ParamAtma, firstly, brahma dEvaru was afraid of darkness all around him and secondly, he was afraid of the wide open Mouth of ParamAtma.

ParamAtma uttered, 'tapa-tapa' in order to vanquish the fear of brahma dEvaru. ParamAtma, then advised the vEda-s to brahma dEvaru in His hayagrIva rUpa.

bAMdore:-

vAmana rUpi ParamAtma arrived at the ya~jnashAla of bali chakravaRti and asked for a gift of 3 feet of land from bali. He accepted 3 feet of land and then in His trivikrama rUpa measured the entire brahmAMDa upto uRdhva lOka. At that time, the tip of His Toe pierced the outer space and water gushed out from the tip of His Toe and entered brahmAMDa. This was the gaMgA river. bAnu means AkAsha and tore means river. Thus it was called bAnini tore or bAMdore.

taleyoLu pottavage:-

brahma dEvaru sprinkled (prOxanA) the gaMgA which was gushing at the Feet of ParamAtma on his (brahma's) head and paid obeisance to the Lotus Feet of ParamAtma. Then mahAR^idra received gaMgA on his head and he became known as gaMgAdhara.

olidu paRyaMka padavitta:-

ParamAtma has bestowed His anugraha on R^idra by giving him the position of shESha in the next kalpa. He then serves ParamAtma by becoming His bed.

ParamAtma injects fearlessness to all the dEvata-s who take His shelter. During samudra mathana, He brought the amR^ita (nectar) in His dhanvaMtari rUpa and then took the form of mOhini and distributed the amR^ita to dEvata-s. sadvR^iMda means the sajjana dEvata-s.

ParamAtma does not show any disparity towards anyone. The dEvata-s are sajjana-s by svarUpa & the daitya-s are duRjana-s by svarUpa and are tamO yOgya-s. If the dAnava-s would have been given the amR^ita then it would be impossible to kill them. Their strength would increase and they would destroy the world. Therefore, ParamAtma made available the amR^ita only to dEvata-s and thus protected them.

laxmI pati shrIman nArAyaNa ParamAtma is therefore 'karuNAsiMdhu'. He never has any worries due to any reason and He is always victorious.

satyasaMkalpAnusAra pra

vaRtisuva prabhu tanage tAnE

bhR^ityanenisuva bhOktR^ibhOgyapadARtha doLagiddu

tatvadAhvayanAgi taRpaka

tR^iptipaDisuva tatvapatigaLa

mattarAdasuraraRge asamIchInaphalavIva................HKAS_22-13

satyasaMkalpAnusAra = according to His satya saMkalpa

pravaRtisuva = all the vyApAra-s of this world are initiated by Him

prabhu = saRvataMtra svataMtra ParamAtma

tanage tAnE bhR^ityanenisuva = He exists as biMba in ramA dEvi, brahma dEvaru and others and He is thus bhR^ityu in their respective rUpa-s. In the prabhu-s He exists as prabhu nAmaka and in bhR^ityu-s He exists as bhR^ityu nAmaka. As prabhu & bhR^ityu, He is prabhu for Himself & and also bhR^ityu for Himself.

bhOktR^i = He exists as bhOktR^i in those who are experiencing the viShaya-s

bhOgyapadARthadoLagiddu = all the viShaya-s that the bhOktR^i experiences

tatvadAhvayanAgi = known by the names bhOktR^i and bhOgya

taRpaka = as aMtaRgata in the viShaya-s that satisfies

tR^ipti paDisuva = causing satisfaction

tatvapatigaLa = dEhagata tatvAbhimAni dEvata-s

mattarAda = intoxicated with arrogance

asuraraRge = dEhagata tatvAbhimAni daitya-s

asamIchIna = that which is not good for anaMda

phalava = phala that causes duHkha

Iva = gives

The saMkalpa of ParamAtma, which is according to His ichChA is true (satya) and permanent (nitya). His saMklapa cannot be distorted. ParamAtma exists as biMba in the chEtana-s and displays the anAdi svarUpagata svabhAva and guNa of the jIva. Although He is all powerful, He does not destroy the svarUpa. This is itself is the svarUpa laxaNa of ParamAtma, which is His 'satya saMkalpa'.

satya saMkalpa ParamAtma does all the vyApAra-s of the world effortlessly as His biMba kriya. The natural / normal guNa-s exhibited by jIva-s & jaDa-s are by the ichCha of satya saMkalpa. He is the Initiator for everything.

ParamAtma is niyAmaka for everything and everone. He is saRvataMtra svataMtra. None can destroy His freedom to do whatever He likes. He does not expect anything from anyone. He initiates everything by His ichCha.

All the chEtana-s from ramA dEvi, brahma dEvaru.till the blade of grass are His bhR^itya-s. All the actions go on according to His satya saMkalpa. He exists as biMba in ramA dEvi, brahma dEvaru and others and He is thus bhR^ityu in their respective rUpa-s. In the prabhu-s He exists as prabhu nAmaka and in bhR^ityu-s He exists as bhR^ityu nAmaka. As prabhu & bhR^ityu, He is prabhu for Himself & and also bhR^ityu for Himself.

All the jIva-s that experience the viShaya-s through their iMdriya-s are bhOktR^i-s. For example - shabda is the viShaya for shravaNEMdriya (ears), rUpa is the viShaya for nEtrEMdriya (eyes), rasa is the viShaya for jihvEMdriya, gaMdha is the viShaya for nAsikEMdriya. The manas absorbs the viShaya-s. He exists in the manas and in all the iMdriyAbhimAni dEvata-s as aMtaRyAmi and gets all the experience of the viShaya-s to the jIva through the iMdriya-s. This is the specialty of His biMba kriya. He experiences and makes the jIva experience through the tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s.

He exists as aMtaRyAmi in the viShaya-s experienced by the jIva-s. He satisfies the jIva by enabling the contact of the viShaya-s to the iMdriya-s. He exists in all the viShaya-s as 'bhOgya'. He exists as bhOjya and bhOktR^i but remains different from them. Only the bhOktR^i experiences the viShaya-s. He is thus called bhOktR^i and bhOjya. Since He satisfies the jIva-s, He is called 'taRpaka'.

Existing as aMtaRyAmi in all the tatvAbhimAni dEvata-s and provides the rasa of the bhOjana to the dEha to provide upachaya (nutrition) and distributes the AnaMda to the tatvapati-s and satisfies them. All the vyApAra-s of the dEvata-s are experienced by the jIva only by His prEraNa.

The tatvAbhimAni daitya-s are intoxicated by arrogance and ahaMkAra and therefore they are given the phala that causes them duHkha.

biTTigaLa nevadiMdalAgali

poTTegOsugavAdaDAgali

keTTarOgaprayuktavAgali aNakadiMdomme

niTTusiriniM bAyderedu hari

viTThalA salaheMdenalu kai

goTTu kAva kR^ipALu saMtata tanna bhakutaranu.............HKAS_22-14

biTTigaLa nevadiMdalAgali = just for no reason

poTTegOsugavAdaDAgali = to satisfy ones hunger for food (for the stomach)

keTTarOgaprayuktavAgali = afflicted by bad disease

aNakadiMdomme = jokingly - atleast once

niTTusiriniM = while heaving a sigh of relief

bAyderedu = with mouth wide open

hari viTThalA = Oh ParamAtma, who is j~nAnAnaMda svarUpi

salaheMdenalu = if we shout, "please protect me"

kaigoTTu kAva = would offer His Hand of protection

kR^ipALu = kind ParamAtma

tanna bhakutaranu = His devotees

saMtata = always

kAva = protects

When one does some service to others free of cost we generally refer this as 'biTTi'. In this stanza it means that 'for no reason at all' or 'not expecting anything at all', if we remember ParamAtma, still we would get satva phala.

Even if one remembers ParamAtma for the sake of satisfying ones hunger, even then it is okay.

Even if one remembers ParamAtma just because he is seriously ill & asks Him to relieve oneself from disease, even then it is okay.

Even if one remembers ParamAtma just for the sake of mockery saying, "Let us see what happens by remembering Him", even then ParamAtma would do well.

Even while heaving a sigh of relief, if one remembers ParamAtma, it is okay.

Under any of the above situations if one loudly says, "Oh kR^iShNa, gOviMda, viTThala protect me", then the kind ParamAtma (kR^ipALu) would offer His Hand (kaigOTTu) of protection to them.

JagannAtha dAsa, indicates that if one remembers ParamAtma in any manner, He would protect His devotee.

I vasuMdhareyoLage shrI bhU

dEviyarasana suguNa kaRmaga

LAva bageyiMdAdaDArAgali kIRtisuva narara

kAva kamaladaLAyatAxa kR^i

pAvalOkanadiMda kapi su

grIvagolidaMdali olidabhilAShe pUraipa.................HKAS_22-15

I vasuMdhareyoLage = on this earth

shrI bhUdEviyarasana = ParamAtma, who is the Lrd shrIbhU dEvi

suguNa = good guNa-s (j~nAna & AnaMda)

kaRmagaLa = all His sR^iShTyAdi vyApAra-s

Ava bageyiMdAdaDAgali = for any reason or in any order

kIRtisuva = those who praise the above

narara = that person

kamaladaLAyatAxa = ParamAtma, who has Lotus Petalled Eyes

kR^ipAvalOkanadiMda = by His kind gaze

olidu = prevails with goodness

kapi sugrIvagolidaMdali = just as He did it to sugrIva

abhilAShe pUraipa = would satisfy the wishes of His bhakta-s

kAva = protect them from duRjana-s

'vasu' means - gold. Gold is found in the ores in the deep earth. Thus gold is held by the earth. Therefore the earth is called 'vasuMdhara' and vasuMdhareyoLage - means - on this earth.

laxmI dEvi is triguNAbhimAni - shrI rUpa for satva guNa, bhU rUpa for rajO guNa & duRgA rUpa for tamO guNa. ParamAtma is Lord of shrI-bhU-duRgA. Thus, He is referred as 'shrIbhUdEviyarasa'. ParamAtma is suguNa is because He has infinite virtuous qualities. This ParamAtma performs the sR^iShTyAdi vyApAra-s, which none others can do. He exists as aMtaRyami in all the chEtana-s and does all the biMba kriya and He is the prime Initiator for all activities (kriya). His infinite kriya-s are described by JagannAtha dAsa as 'kaRmagaLa'.

Those persons who praise His suguNa-s and kaRma-s in any form or any manner are always protected (kAyva) by ParamAtma. Here the order of form or guNa-s is not important, but remembering that He is Supreme is the most important thing.

ParamAtma has broad, soft, beautiful Lotus Petal Eyes. Even if ParamAtma sees His bhakta for a fraction of a second, it would be sufficient to destroy all duHkha of His bhakta. He provides the pApa vimOchana and aMtaraMga shuddhi and protects them. JagannAtha dAsa cites an example here - sugrIva was sURya putra. In the presence of hanumAn, rAmachaMdra dEvaru made friendship with sugrIva with agni as witness and killed vAli and obtained the kiShkiMda kingdom back for sugrIva.

In the same way, ParamAtma never lets down His bhakta-s who trust Him. He removes their difficulties and satisfies the wishes of His bhakta-s.

chEtanAMtaRyAmi lakumI

nAtha kaRmagaLanusarisi jani

tOtha viShNO eMba shrutipratipAdya nammoDane

jAtanAguva janmarahitA

kUtinaMdana bhaktariMdA

hUtanAgi manOrathava bEDisikoLadIva...............................HKAS_22-16

janitOtha viShNO = 'janotOtha viShNu'

eMba = called so in the shruti-s

shrutipratipAdyanu = vEda puruSha - vEda pratipAdya

chEtanAMtaRyAmi = existing as aMtaRyami in all the chEtana-s

lakumInAtha = laxmI ramaNa

akUtinaMdana = took avatAra as yaj~na nAmaka ParamAtma in akUti dEvi

kaRmagaLanusarisi = according to the anAdi kaRma of the jIva-s

janmarahitA = janARdana ParamAtma, who has no birth or death

emmoDane = in the jIva-s

jAtanAguva = He takes birth

bhaktariMda = by His bhakta-s

ahUtanAgi = presents Himself in the hearts of those who invoke Him

manOrathava = the desires of those bhakta-s

bEDisikoLade = without their asking

Iva = gives it to them

biMba rUpi ParamAtma resides in the sthUla dEha of the jIva by existing in His aMtaRyAmi rUpa and pervades in the dEhagata iMdriya-s.

biMba rUpi laxmI ramaNa ParamAtma does and makes the jIva perform the all kaRma-s according to their anAdi kaRma through the tatvAbhimAni dEvata-s and tatvAbhimAni daitya-s and bestows the resultant phala to the jIva.

'janitItothaviShNO' - as stated in the shruti-s, - 'ajAyamAnO bahudhAvyajAyat' - He has no birth. Since the jIva cannot do any kaRma on its own, He exists in their rUpa to enable them to perform the kaRma-s. The anAdi nitya jIva obtains the sthUla dEha at birth. He exhibits Himself as their aMtaRyami.

akUti is the eldest of the 3 daughters of svayaMbhu manu. She married ruchi nAmaka brahma. ParamAtma took avatAra as yaj~na nAmaka as the son of akUti & ruchi.

Such ParamAtma presents Himself in the hearts of those who invoke Him and satisfies the desires of those bhakta-s without their asking for the same.

nR^iShatu enisuva manujaroLu sura

vR^iShabhaniMdriyagaLoLu tatat

dviShayagaLa bhuMjisuva hOtAhvayanu tAnAgi

mR^iSharahita vEdadoLu R^itu satu

pEsariniMdali karesuta jagat

prasavita niraMtaradi saMtaisuvanu bhakutanaranu................HKAS_22-17

manujaroLu = in manuShya-s

nR^iShatu enisuva = exists as nR^iShatu

iMdriyagaLoLu = in the 11 iMdriya-s

sura vR^iShabhanu = dEvata srEShTa ParamAtma

tatatdviShayagaLa = the viShaya-s related to those iMdriya-s

hOtAhvayanu = existing as 'hOtA'

bhuMjisuva = accepts (viShayagata svAkhya rasa)

mR^iSharahita = not lies - meaning only truth

vEdadoLu = in the vEda-s

R^itu satu pEsariniMdali = by the names R^itu & satu

karesuta = calls Himself so

jagatprasavita = ParamAtma, who causes sR^iShTi

bhakutanaranu = His bhakta-s

niraMtaradi = at all times

saMtaisuvanu = would protect

In this stanza, JagannAtha dAsa describes various names of ParamAtma and their adhiShThAna.

1) In mAnava-s (humans), He exists as 'nR^iShatu'.

2) 'suraR^iShabha' - ParamAtma is supreme among dEvata-s (sura - dEvata-s, R^iShabha - supreme.

3) 'tatadviShayagaLa' - those viShaya-s related EkAdaShEMdriya-s - i.e. shravaNEMdriya for shabda, nEtrEMdriya for rUpa, tvagIMdriya for spaRsha, rasEMdriya for rasa, nAsikEMdriya for gaMdha. The manas receives the viShaya-s.

4) 'hOtAhvaya' - exists in the respective viShaya-s related to the iMdriya-s as 'hOtA'.He accepts the viShayAMtaRgata svAkhya rasa. He plays about in the bhagavadrUpa-s of those viShaya-s

5) 'mR^iSharahita' - described in the stanza as - 'mR^isharahita vEdadoLu' - He exists in the vEda-s that always describe the truth. mR^iSha - means lies, rahita - means does not have.

6) 'R^itu' - He exists as R^itu in the vEda-s

7) 'satu' - He exists as satu in the vEda-s.

Existing by the above names, ParamAtma does the sR^iShtyAdi kARya-s of this jagat and protects His bhakta-s.

abjabhavapita jaladharAdriyo

Labja gOjAdrijanenisi jala

dubbaLe pIyUShadAvare shrIshashAMkaroLu

kabbu kadaLi latA tR^iNa druma

hebbugeya mADutiha gOjanu

ibbage pratIka maNi mR^iga

sR^ijipanadhrijanu.........................HKAS_22-18

abjabhava = chatuRmukha brahma dEvaru, who was born from the Navel of padmanAbha rUpi ParamAtma

pita = Father (of chatuRmukha brahma dEvaru)

jala = water

dharA = earth

adriyoLu = mountains

abja = abja nAmaka

gOja = gOja nAmaka

adrija = adrija nAmaka

enisi = known by these 3 names

jaladubbaLe = bubble that arise in water

pIyUSha = nectar (amR^ita)

tAvare = lotus flower

shrI = laxmI dEvi

shashAMkaroLu = in chaMdra

kabbu = sugarcane

kadaLi = banana

latA = creeper

tR^iNa = grass

druma = plants and trees that grow on earth (sthAvara jIva-s)

gOjanu = gOja nAmaka ParamAtma

hebbugeya = enables their growth

mADutiha = He does so

ibbage pratIka = by those two names of abja & gOja

maNi = various gems

mR^iga = forest animals

adrijanu = adrija nAmaka ParamAtma

sR^ijipanu = creates them

In this stanza, JagannAtha dAsa explains about the abja, gOja & adrija rUpa-s of ParamAtma.

1. 'abja' - means - the lotus that grows in water. chatuRmukha brahma dEvaru, who was born in the Lotus Flower emanating from the Navel of padmanAbha rUpi ParamAtma is called abjabhava. Father of abjabhava is refered as 'abjabhavapita' i.e. ParamAtma. abja nAmaka ParamAtma pervades in all water sources like sea, river, well, lake, pond etc. abja nAmaka ParamAtma pervades in the bubbles that rise in the water, nectar that comes out from water, lotus that grows in water, in shrI nAmaka laxmI dEvi (daughter of samudra rAja) and chaMdra.

2. 'gOja' - gOja nAmaka ParamAtma pervades in the all that is grown on earth ('gO') like sugarcane, bhatta (raw rice), jowar, wheat and other grains, bananas and fruits, in creepers, grass, various types of palnts and trees. gOja nAmaka ParamAtma pervades in each particle of mud in the earth and provides nutrition to the soil and promotes growth of creepers, plants and trees. This is what JagannAtha dAsa describes as 'hebbugeya mADutiha'

3. 'adrija' nAmaka ParamAtma exists in the various gems / precious metals found in mountains / deep earth mines, forest animals.

shrutivinuta saRvatradali bhA

ratiramaNanoLagiddu tA shuchi

Shatuvenisi jaDa chEtanarana pavitramADutiha

atuLamahimAnaMta rUpA

chyutanenisi chiddEhadoLu prA

kR^itapuruShanaMdadali nAnAchEShTegaLa mALpa...............HKAS_22-19

shrutivinuta = ParamAtma

saRvatradali = at all places in this brahmAMDa

bhAratiramaNanoLagiddu = as aMtaRgata in bhAratIramaNa mukhya prANa

tA shuchiShatuvenisi = guNapURna ParamAtma existing as 'shuchiShat'

jaDa chEtanarana = in all the jada-s and jIva-s

pavitramADutiha = purifies them (in the satva jIva-s, gaMga and other rivers are purified by His adhiShThAna)

atuLamahima = infinite mahima saMpanna

anaMta rUpa = with infinite rUpa-s

achyutanenisi = indestructible

chiddEhadoLu = in the svarUpa dEha of the jIva

prAkR^ita puruShanaMdadali = like common persons

nAnAchEShTegaLa = various vyApAra-s

mALpa = does and makes us do the same

vEda pratipAdya ParamAtma is referred as 'shrutivinuta'. The infinite number of vEda-s describe viShNu ParamAtma as Supreme. shrutivinuta pervades completely everywhere in the jaDa-s and chEtana-s at all times and places and He exists as aMtaRyami in bhAratI ramaNa mukhya prANa. vAyu dEvaru is the prime representative of ParamAtma. vAyu dEvaru is atirohita vij~nAni. He is not affected by aj~nAna. vAyu dEvaru is parama pAvana, he is thus called pavamAna.

vAvyAMtaRgata bhagavadrUpa is called 'shuchiShat'. ParamAtma exists in His aMtaRyAmi rUpa in mukhya prANa dEvaru as shuchiShat nAmaka ParamAtma apart from the fact that bhagavad vibhUti sannidhi in vAyu dEvaru is superior than in all other dEvata-s. Thus he is pAvana mURti.

All the chiMtana of the bhagavadrUpa-s in all the jaDa-s and chEtana-s must be done via vAyu i.e. bhAratIramaNa mukhya prANAMtaRgata.. We must meditate on the shuchiShat bhagavadrUpa while at the puNya xEtra-s, in tuLasi, ashvattha etc.We must remember that mukhya prANa pervades in all the chEtana-s and shuchiShat nAmaka ParamAtma exists as aMtaRyAmi in mukhya prANa. Thus shuchiShat nAmaka ParamAtma purifies all the jaDa-s and chEtana-s by His sannidhAna, which is described as 'pavitra mADutiha'.

The mahime of ParamAtma are massive and infinite. He exists in infinite rUpa-s in infinite chEtana-s. He does and makes them do all the vyApAra-s.

ParamAtma is indestructible. He does not have chatuRvidha nAsha. He is thus called 'achyuta'.

ParamAtma exists in the svarUpa dEha of all the jIva-s in His sUxma rUpa. He pervades in all the iMdriya-s of the sthUla dEha. All the jIva-s which are bound by the liMga dEha and prAkR^ita sthUla dEha are called 'prAkR^ita puruSha-s'. However, ParamAtma is 'aprAkR^ita purusha', not bound by triguNa-s, but still He exists in the svarUpa and the sthUla dEha and does and makes us do all the vyApAra-s by His biMba kriya via the dEvata-s and dAnava-s and He remains unseen by us.

atithiyenisuvanannamaya bhA

ratiramaNanoLu prANamaya prA

kR^ita viShaya chiMtaneya mADisuvanu manOmayanu

yatana vij~nAnamaya baralada

jatanamADisi AtmajAyA

sutara saMgadi

sukhavanIvAnaMdamayanenisi.............................HKAS_22-20

annamaya = dEhagata annamaya kOshAbhimAni - aniruddha nAmaka ParamAtma

bhAratiramaNanoLu = exisiting in bharatIramaNa mukhya prANa

atithiyenisuvanu = existing as atithi nAmaka - creates hunger in the jIva-s

prANamaya = prANa kOshAbhimAni pradyumna nAmaka ParamAtma

prAkR^ita viShaya = natural things

chiMtaneya mADisuvanu = makes us think about them

manOmayanu = maNOmaya kOshAMtaRgata saMkaRShaNa nAmaka ParamAtma

yatana = makes the jIva do the effort to consume those viShaya-s

vij~nAnamaya = vij~nAna kOshAMtaRgata vAsudEva nAmaka ParamAtma

baralada = the viShaya-s obtained through effort

jatana mADisi = makes them obtainable fruitfully

AnaMdamayanenisi = anaMda kOshAMtaRgata

AtmajAyAsutara saMgadi = with one's wife & children

sukhavanIva = provides happiness

This stanza relates to HKAS_04-16, in which JagannAtha dAsa had summarized the all the kOsha-s and the number of rUpa-s as indicate in the chart below:-

TOTAL = 585400

Thus in five different kOsha-s of annamaya, prANamaya, manOmaya. vij~nAnamaya and anaMdamaya, ParamAtma exists in different number of rUpa-s in each of them as aniruddha pradyumna saMkaRShaNa, vasudEva and nArAyaNa in a total of 585400 rUpa-s and does the kriya-s of those kOsha-s through their abhimAni dEvata-s and makes us do the kriya-s by pervades in the entire brahmAMDa.

Food is not only what we eat to satisfy our hungry stomach, but all the viShaya-s that we experience are also food in general.

initu rUpAtmanige dOShaga

LEnitu bappuvu pELirai brA

hmaNakulOttamarAdavaru niShkapaTa buddhiyali

guNaniyAmaka tattadAhvaya

nenisi kARyava mALpa dEvana

neneda mAtradi dOSharAshigaLella keDutihavu................HKAS_22-21

initu = pervading in the various kOsha-s as explained in the previous stanza

rUpAtmanige = existing in various rUpa-s

dOShagaLu enitu bappuvu = how or from where will He get dOSha-s?

brAhmaNakulOttamarAdavaru = those who are top slot brahma j~nAni-s

niShkapaTa buddhiyali = without fraudulent mind, but with bhakti buddhi

pELirai = please tell

guNa niyAmaka= niyAmaka of the liMga dEhagata triguNa-s

tattadAhvayanenisi = calls Himself by those respective guNa-s

kARyava mALpa =He does and makes us do all the kARya-s

dEvana = saRvOttama ParamAtma

neneda mAtradi = as soon as He is remembered

dOSharAshigaLella = heaps of pApa-s

keDutihavu = would be destroyed

mUla prakR^iti is triguNAtmaka. ParamAtma exists in those triguNa-s, but He remains unaffected by those triguNa-s and He is called by the names of those triguNa-s but He does and makes the jIva do the resultant kaRma-s.

Existing as satvaguNAMtaRyAmi, as satva nAmaka, He enables the jIva to display the satva guNa kARya-s of the jIva. But He remains unaffected by the same, neither is He affected by the resultant puNya phala of those kARya-s. The same is true for rajO & tamO guNa-s. He remains the niyAmaka for the performance of the kaRma and the resultant phala-s. JagannAtha dAsa asks, "how can any He be affected by any dOSha-s?"

Further JagannAtha dAsa requests all brahma j~nAni-s to meditate on ParamAtma without a fraudulent mind but with firm bhakti. A person who is fraudulent himself, suspects the ParamAtma is a fraud. ParamAtma, who has infinite virtious qualities elimitates all the dOSha-s of the jIva, who just remembers with firm bhakti that He is saRvEsha, saRva niyAmaka, saRva prEraka & saRvOttama. The smaraNe alone that ParamAtma is guNAMtaRgata, guNa niyAmaka, guNa shabda vAchya - is like the boat which will enables us to cross this saMsAra.

kusthanenisuva bhUmiyoLu A

shasthanenisuva digvalayadoLu

khasthanenipAkAshadoLu obbobbaroLagiddu

vyastanenisuva saRvaroLage sa

masthanenisuva baLiyaliddu u

pasthanenipa vishOdhana vishuddhAtma lOkadoLu............HKAS_22-22

kusthanenisuva = exist as kustha (ku = bhUmi, stha = exists)

bhUmiyoLu = in bhUmi by that shape and name

digvalayadoLu = in eight directions

Ashasthanenisuva = exists as 'Ashastha' (Asha = direction)

AkAshadoLu = in space

obbobbaroLagiddu = exists in each and every jIva

vyastanenisuva = vyasta nAmaka

saRvaroLage = in all jIva-s (entire group of charAchara jIva-s)

samasthanenisuva = samastha nAmaka

baLiyaliddu = as jIvaMtaRgata in all the jIva-s

upasthanenipa = upastha nAmaka

lOkadoLu = in this world

vishOdhana = He is the Purifier, none can purify Him

vishuddhAtma = very pure - niRdOsha svarUpa ParamAtma - possessing infinite virtuous qualities

1) kustha

'ku' means bhUmi & 'stha' means exists. pR^ithvyAMtaRgata ParamAtma existing in the earth and displaying the property of each and every particle found in earth is called 'kustha'.

2) Ashastha

'AshA' means directions. There are 8 directions - east, west, north, south, north-east, north-west, south-east & south-west. digvale - eight directions (like in a gas burner - only for a comparison to describe 8 directions). ParamAtma pervades in the dikpAlaka-s of these 8 directions by the name 'Ashastha'.

3) svastha

He pervades in the entrie space by the name 'svastha'. Although He pervades in the entire space He gives space for all to exist in His space, He is thus called 'svastha'. This name is referred as 'khastha' in some texts. However, 'khastha' also conveys the same meaning.

4) vyasta

He exists as biMba in every jIva in every rUpa as 'vyasta'.

5) samasta

He exists in all living beings as aMtaRyAmi as 'samasta'.

6) upastha

Since He exists in all the jIva-s as biMba and remains inseperable from the pratibiMba jIva, He is thus close by to the jIva and called 'upastha'.

7) vishOdhana

This one and the next name also appear in viShNu sahasra nAma shlOka-68 as under:-

"aRchishmAnaRchitaH kumbhO vishuddhAtma vishOdhanaH"

'vishOdhanaH' - The Purifier. He is the Purifier because the very remembrance of Him purifies us by destroying our sins. This purification happens because remembrance of Him keeps our mind away from being influenced by the three guNa-s (satva, rajas and tamas), and thus it enables us to realize Him. By remembering Him, the human heart becomes cleansed of its sins, immaculately swept of all consequent feelings of restlessness.

ParamAtma purifies this universe in various ways - by the process of creation, by His being unconstrained and unrestrained in any way - amOgha shakti, in the form of the Sun, etc. Through creation, He renews the old into the new, and thus makes us feel like one who wakes up from sleep and feels fresh.

8) vishuddhAtma

vishuddhAtmA - He is of pure nature. vishuddha AtmA - the pure Atma - He who is beyond the influence of the three guNa-s - satva, rajas and tamas, which keep influencing our actions and thoughts, and thus keep us attached to this body and ultimately bind us in saMsAra. Since He is beyond the influence of prakR^iti whose attributes are these three guNa-s, He is not influenced by these, and thus He is pure. He is beyond all passions and desire, and all disturbances arising from these - triguNAtItaH.

j~nAnadanu eMdenipa shAstradi

mAnadanu eMdenipa vasanadi

dAnashIla subudhdhiyoLagavadAnyanenisuvanu

vainatEyavarUDha tattat

sthAnadali tattat svabhAvaga

LAnusAra charitre mADuta nitya nelesippa................HKAS_22-23

shAstradi = in sachChAstra - which gives ud the j~nAna for bhagavad sAdhana

j~nAnadanu eMdenipa = as 'j~nAnada' nAmaka - Provider of j~nAna to satpAtra-s

vasanadi = the clothes we wear

mAnadanu eMdenipa = as 'mAnada' nAmaka protects us from shame and disrespect

dAnashIla = those people who have the habit of giving gifts (dAna)

subudhdhiyoLage = in good buddhi

avadAnyanenisuvanu = as 'avadAnya' nAmaka

vainatEyavarUDha = garuDa vAhana ParamAtma

tattatsthAnadali = in those respective places, by those shapes & by those names

tattat svabhAvagaLAnusAra = according to the svabhAva of those places

charitre mADuta = does kriya-s

nitya = always

nelesippa = resides

Good j~nAna is the ingredient for sAdhana, which leads us to ParamAtma. j~nAnada namaka ParamAtma exists in sachChAstra-s and bestows j~nAna for those who desire the same.

mAnada nAmaka ParamAtma enmeshes Himself in the clothes we wear, which gives us protection to our sharIra and a sense of happiness.

Giving gifts or dAna is the trait of sajjana-s. The shAstra-s say that one must give dAna only to satpAtra-s. ParamAtma exists in the buddhi of donors as avadAnya nAmaka ParamAtma.

vinuta - is the wife of kashyapa. garuDa & aruNa are her sons. garuDa is the younger brother of aruNa. garuDa is the vehicle for ParamAtma. Therefore ParamAtma is called as 'vainatEyavarUDha' i.e. garuDa vAhana ParamAtma.

vaintEyavarUDha pervades at all places, by those shapes, by those names and displays (charitre mADuva) the natural characteristics (svabhAva) of those things. Since He pervades in the jaDa-s and chEtana-s, they dispay their characteristics by His connection to them.

grAmapanoLAgraNiyenisuvanu

grAmaNI enisuvanu janaroLu

grAmupagrAmagaLoLage shrImAnyanenisutippa

shrImanOrama tAne yOgaxEma

nAmakanAgi saluhuva

I mahime mikkAda dEvariguMTe lOkadoLu..................HKAS_22-24

grAmapanoLu = a village chief

agraNiyenisuvanu = exists as 'agraNi' nAmaka. agraNi - means top person

janaroLu = in the villagers

grAmaNi enisuvanu = called as 'grAmiNi'

grAm upagrAmagaLoLage = in big villages & small villages

shrImAnyanenisutippa = exists as 'shrImanya'. shrImAnya - means - rich person

shrImanOrama = ParamAtma, who makes laxmI dEvi happy

tAne = Himself

yOgaxEmanAmakanAgi = by the name 'yOgaxEma' provides well being to the people

saluhuva = protects them all

lOkadoLu = in 14 lOka-s

I mahime = this mahA mahime

mikkAda dEvariguMTe = do other dEvata-s have

Usually, in a village, there is a village chief who is called the shyanubhOga. JagannAtha dAsa refers to him as grAmapa. ParamAtma exists in grAmapa as 'agraNi' nAmaka - meaning top person.

In the villagers, ParamAtma exists as 'grAmaNi'.

The small villages which are a part of larger village are called 'upagrAma-s'. ParamAtma resides there as 'shrImAnya'. Generally, we prefix a person's name with the word 'shrImAn', indicating that he is a wealthy person o r a brilliant (having kAMti) person.

Since ParamAtma captures the manas of laxmI dEvi, He is called 'shrImanOhara'. This shrImanOhara exists as yOgaxEma nAmaka ParamAtma. 'yOga' - means connecting something. Obtain a thing that we wanted but were not able to get due to some unknown reason - this is 'yOga'. ParamAtma mercifully protects that thing for us by His name 'yOgaxEma'.

Reference:

ananyAshchintayantO mAM ye janAH paRyupAsatE tEShAm nityAbhiyuktAnAM yogaxEmaM vahAmyaham ----BG_9-22

Gist:- Those who worship Me with devotion, meditating on My form--to them I carry what they lack and preserve what they have.

vijaya sArathi eMdu garuDa

dhvajana mURtiya bhaktipURvaka

bhajisutippa mahAtmarige saRvatradali olidu

vijayadanu tAnAgi salahuva

bhujagabhUShaNa pUjya charaNAM

bhuja vibhUtida bhuvanamOhanarUpa niRlEpa...................HKAS_22-25

vijaya sArathi eMdu = ParamAtma who was the sArathi for aRjuna

garuDadhvajana mURtiya = mURti of shrIman nArayaNa

bhaktipURvaka = with bhakti

bhajisutippa = those who praise Him

mahAtmarige = mahA bhakta-s

saRvatradali = at all places

olidu = bestows anugraha

vijayadanu tAnAgi = Himself causes victory

salahuva = protects

bhujagabhUShaNa pUjya = ParamAtma is praised by mahA R^idra, who decorates himself with a snake

charaNAMbhuja vibhUtida = gives nityAnAMda to jIva-s

bhuvanamOhanarUpa = attracts all the jIva-s of this brahmAMDa towards His beautiful rUpa

niRlEpa = unaffected - meaning He remains completely different than all thr jaDa-s and chEtana-s

During the kuruxEtra war, the kind kR^iShNa ParamAtma served the pAMDava-s. Among the 5 pAMDava-s the vibhUti rUpa of kR^iShNa ParamAtma in aRjuna was the highest. kR^iShNa served as Charioteer for victorious aRjuna - thus ParamAtma is described as 'vijaya sArathi'. vijaya sArathi ParamAtma has garuDa as His vehicle. He is therefore referred as garuDadhvajamURti.

ParamAtma bestows His anugraha to those who meditate and praise Him with the uttama j~nAnAnusamdhAna that garuDa vAhana kR^iShNa ParamAtma is vijaya sArathi.

The brahma j~nAni-s constantly praise ParamAtma who pervades completely in the piMDAMDa sharIra and thus they obtain bhagvad anugraha.

vijaya - means victory. ParamAtma enables His devotees (sajjana-s) to cross this saMsAra and relieves them from the cycle of kaRma and bestows svarUpAnaMda or mOxAnaMda. This thought is expressed by JagannAtha dAsa as 'vijayadanu tAnAgi'.

R^idra dEvaru who decorates himself with a serpant is called 'bhujagabhUShaNa'. ParamAtma is praised by bhujagabhUShaNa and in the 14 lOka-s of this brahmAMDa and attracts all the jIva-s of this brahmAMDa towards His beautiful rUpa, whereas He Himself remains unaffected - meaning He remains completely different than all the jaDa-s and chEtana-s and remains saRvottama.

anabhimata kaRmapravahadoLa

ganimiShAdi samastachEtana

gaNavihudu tatphalagaLuNade sR^iShTisada munna

vaniteyiMdoDagUDi karuNA

vanadhi niRmisi tamma tammaya

anuchitOchita kaRmaphalagaLanuNuta charisuvaru................HKAS_22-26

anabhimata = unrealized by the jIva

kaRmapravahadoLage = flow of kaRma

animiShAdi = dEvata-s etc...

samastachEtanagaNavu = trividha jIva-s

sR^iShTisada munna = in the state of before sR^iShTi (asR^ijya state of jIva)

tatphalagaLuNade = without experiencing the resultant phala

ihudu = exists

karuNAvanadhi = kind ParamAtma

vaniteyiMdoDagUDi = along with His consort laxmI dEvi

niRmisi = gives the sthUla dEha to the jIva to enable sAdhana

tamma tammaya = according to the yOgyata and anAdi kaRma of the jIva

anuchita uchita = resultant pApa or puNya

kaRmaphalagaLanu = kaRma phala-s

uNuta = experience these phala-s

charisuvaru = move about in the flow of the cycle of kaRma

Before coming into this sR^iShTi the jIva remains in the asR^ijya state.

As has been discussed in earlier saMdhi-s, the svarUpa dEha of the jIva is unusual - i.e. anAdi and nitya. This anAdi svarUpa dEha is surrounded by the anAdi liMga dEha and there is some space between these two. The liMga dEha is like the dust of husk covered on a rice grain and it is attached to the svarUpa dEha by the ichChA of ParamAtma.

The anAdi liMga sharIra is made up of triguNa-s i.e. satva, rajas, tamO guNa-s. mUla prakR^iti is jaDa. The triguNa-s are the normal parameters of jaDa. The differences in the guNa-s of the mUla jaDa prakR^iti is the cause of sR^iShTi. Therefore the liMga dEha comes under avyakta tatva. shrI laxmI dEvi is the abhimAni for mUla prakR^iti and also abhimAni for avyakta tatva.

The 16 kaLe-s of the liMga dEha are:-

manas 1

j~nAnEMdriya-s 5

kaRmEMdriya-s 5

tanmAtra-s 5

TOTAL 16 (shODaSha kaLe-s)

The anAdi liMga dEha has three layers:-

1st - manas

2nd - paMchaj~nAnEMdriya-s & paMchakaRmEMdriya-s

3rd - paMchatanmAtra-s

The jIva which has anAdi kaRma is thus bound by this liMga sharIra. The triguNa vyApAra-s are the reason for this bonded saMsAra. The flow of this vyApAra-s is provoked by the anAdi kaRma-s. The unusual anAdi liMga sharIra is connected to the unusual anAdi svArUpa sharIra only by the saMkalpa of ParamAtma.

Before the svarUpa is connected to the liMga dEha, the jIva does not know the future bondage of kaRma that it will get after 'liMgopadAna' i.e. after getting the liMga dEha. However, to eanble the jIva reach their destination, He bestows j~nAna according to their yOgyata by way of His biMba kriya and connects them to kaRma. By the connection to prakR^iti, the jIva obtains ahaMkAra & mamakAra. This is the prime cause of janma. This is the secret of anAdi kaRma.

kaRma is borne out of guNa and mUla prakR^ti is triguNAtmaka - satva, rajas& tamas. satva guNa kaRma-s lead to puNya phala, mishra guNa kaRma-s leads to mishra phala & rajO guNa kaRma-s lead to pApa phala-s. In this way ParamAtma entangles the jIva in the unrealized future kaRma that would befall on the jIva - 'anabhimata kaRma pravahadolU'.

'anamiSharu' - are dEvata-s who do not sleep. 'nimiSha' - means eyelids,

'aninmiSha' - means no eyelids or those who have no sleep. All the jIva-s are left in the 'anabhimata kaRma pravAhadoLu'

Before coming into sR^iShTi, the jIva remains without experiencing the resultant kaRma phala-s, which is described JagannAtha dAsa as 'sR^iShTisada munna tatphalagaLuNade'.

ParamAtma binds the jIva-s nto kaRma and lets them into this saMsAra and according to their anAdi kaRma in various janma-s and then finally bestows them their svarUpAnaMda - i.e. nitya mukti. Therefore, the kind ParamAtma is called 'karuNAnidhi'.

Based on the anAdi kaRma of the jIva, He constantly remains connected to the jIva as their biMba and bestows the aniruddha dEha which is the cause of the creation of our sthUla dEha. He pervades in the iMdriya-s of the sthUla dEha and does and makes do all the kaRma-s. The trividha jIva-s perform their kaRma-s according to their svarUpa yOgyata and anAdi kaRma and perform puNya-pApa-mishra kaRma-s (anuchitOchita kaRma) by the prEraNa (initiation) of biMba and experience the resultant kaRma phala. This is described by JagannAtha dAsa as, 'tatphalagaLuNade sR^iShTisada munna'.

In this way the jIva moves about in the cycle of saMsAra.

jhallaDiya neLalaMte tORpudu

ella kAladi bhavada soukhyavu

elli pokkaru biDade beMbattihudu jIvarige

olleneMdare biDadu harini

RmAlya naivEdyavanu bhuMjisi

ballavara kUDADi bhavaduHkhagaLanIDADu..........................HKAS_22-27

bhavada soukhyavu = saMsAra sukha

jhallaDiya neLalaMte = like the tree shade - combined with sunlight & shade

ella kAladi = at all times during sR^iShTi & sthiti

tORpudu = would appear so

jIvarige = to jIva-s

elli pokkaru biDade = would not leave us wherever we go

beMbattihudu = would chase the jIva

olleneMdare = even if we refuse to accept the same

biDadu = would not leave the jIva

hariniRmAlya = tuLasi, flowers and other things offered to ParamAtma

naivEdyavanu = eatables offered to ParamAtma

bhuMjisi = please accept

ballavara = brahma j~nAni-s

kUDADi = associate with them

bhavaduHkhagaLanu = sadness of this saMsAra

IDADu = obtain mukti

jIvarige = jIva-s

'jaraDi' is a common tool made from wire or plastic for separating solids from liquids or larger solids from smaller solids. This is the common sieve or filter. JagannAtha dAsa writes this jaraDi as 'jhallaDi'. If we hold the jhallaDi against sunlight, then, we get a mixture of shade and sunlight falling on the earth. This is describes as 'jhallaDiya neLalaMte' by JagannAtha dAsa.

Our saMsAra sukha is like the 'jhallaDiya neLalu'. We obtain temporary sukha and there immediately follows duHkha. Thus the saMsArika jIvana experiences the sukha-duHkha like the jhallaDiya naLalu. All the jIva-s which arrive into this sR^iShTi, associate themselves with this mixture of sukha-duHkha at all times. The guNa janya kaRma phala chases the jIva like the shadow of tree, wherever the jIva goes.

Whether the jIva likes it or not the jIva cannot escape the saMsAra janya sukha-duHkha. This is imposed on the jIva.

ParamAtma is kaRma baMdhaka to the jIva. He alone can bestow kaRma vimOchana to the jIva. Without His kindness and grace, the jIva cannot escape the cycle of kaRma. Only by regularly accepting the tuLasi, flowers, gaMdha etc. (niRmalya) and decorating oneself with them, accepting food which has been offered to ParamAtma as naivEdya by the aikya chiMtana of our aMtaRyAmi rUpa and the bhagavad rUpa in those eatables & study of shAstra-s by way of gurOpadEsha from j~nAni-s who do chiMtana of sattatva-s constantly, the jIva gets entitled for kaRma vimOchana, liMga bhaMga and then the jIva escapes this cycle of saMsAra.

kuTTikoyidudanaTTu iTTuda

suTTu koTTuda muTTalagha hiT

TiTTu mALpudu viTThaluMDuchChiShTa sajjanara

biTTu tannaya hoTTegOsuga

thaTTanuNutiha keTTa manujara

kaTTi oyidemapaTTaNadoLottaTTiliDutihanu..........................HKAS_22-28

koyidudanu = agrigculture produce cut from fields

aTTu = all of them

kuTTi = well pounded

ada = the rice (or grains) that we thus obtain

iTTu = kept on the stove / in oven

suTTu = boiled by way of agni connection

ada = well cooked rice

viTThala = to pApa parihArARtha ParamAtma

koTTu = offer it as naivEdya with proper anusaMdhAna

uMDu = after ParamAtma accepts the svAkhya rasa of our offered food

uchChiShTa = we accept that as our food

sajjanara = such sajjana's

agha = sins or pApa-s

muTTalu = will not touch them

hiTTiTTu mALpudu = would be powdered

biTTu = leaving aside this process

tannaya hoTTegOsuga = just for filling one's belly - meaning without offering to ParamAtma as naivEdya

thaTTane = immediately to fill one's belly

uNutiha = those who eat

keTTa manujara = duRjana-s or bad people

kaTTi = are tied with rope by the yama dUta-s

oydu = would take them to yama's abode

yama = yama dEvaru

paTTaNadoL = in naraka or hell

ottaTTili = to suffer in hell

iDutihanu = would keep them there

The agricultural produce (koyiduda) obtained from the fields is well pounded (kuTTi) in order to separate the grains from the chaff. The pure grains are washed well and cooked on fire (aTTu iTTida). The cooked food is kept in front of ParamAtma as naivEdya (koTTuda) by the aikya chiMtana of the bhagavad rUpa in the bhOjana and the svabiMba. This naivEdya is then offered to guests and then one join them for lunch. suTTu - means performing the vaishyadEva hOma using ghee, which is paMchasUnA prAyashchita. (paMchasUna = 5 dOSha-s like, cutting, pounding, washing, cooking & hOma)

If one does the above always, then viTThala nAmaka ParamAtma would burn away all the pApa-s and purify them (muTTalagha hiTTiTTu mALpudu). One mustbconsume only what has been left after it has been offered to ParamAtma.

If one eats the food just prepared for oneself without offering the food as naivEdya, such bad persons (hoTTegOsuga thaTTanuNutiha keTTa manujara) are tied up by the yamadUta-s and dragged to yama rAja in hell (kaTTi oyidemapaTTaNadoLottaTTiliDutihanu).

jhallaDiya neLalaMte bhavasukha

tallaNagoLisuvudu nishchaya

valla sAlava mADi sakkare medda teranaMte

xullakara kUDADadale shrI

vallabhana sadguNaMgaLa

ballavara kUDADi saMpAdisu paraMpadavA....................HKAS_22-29

jhallaDiya neLalaMte = like the shade of sieve (jaraDi)

bhavasukha = the happiness in the saMsAra

tallaNagoLisuvudu = our manas gets distorted

nishchayavalla = birth & death in this saMsAra is not certain

sAlava mADi = by taking a loan

sakkare medda teranaMte = like eating sugar - meaning enjoying worldly pleasures

xullakara kUDADadale = do not associate yourself with duRjana-s who are filled with ahaMkAra and mamakAra

shrIvallabhana = laxmIpati ParamAtma's

sadguNaMgaLa = infinite virtuous qualities

ballavara = bhagavad bhakta-s

kUDADi = associating with them

paraMpadavA = state of mOxa

saMpAdisu = obtain

The sukha obtained in this saMsAra is temporary. It appears like lightening in our life span and vanishes very soon. Then there is darkness - meaning duHkha. The sukha which the jIva obtains is like mixture of shadow/light formed by the sieve when held against sunlight (jhallaDiya naLalaMte).

This bhava sukha disturbs the tranquility of our manas, because duHkha waits for the jIva as soon as he starts enjoying sukha. The sukha vanishes in the forest of duHkha, thus distorting our manas (tallaNavagoLisuvudu). This is certain.

JagannAtha dAsa gives an example of real experience of a mixture of sukha-duHkha. If one wants to eat some sweet dishes and he does not have money, he would borrow money and buy those sweets to satisfy his desire. The same person is so much distressed while returning the loan that he borrowed.

Therefore, one should not do not associate oneself with duRjana-s who are filled with ahaMkAra and mamakAra.

Instead, one should one should associate with persons who constantly meditate upon the infinite virtuous qualities of laxmI pati ParamAtma with proper anusaMdhAna. One must desire for such association. There is song - "saMga sukhava bayasi badukirO sujanara ella .saMga sukhava bayasi badukirO" - by puraMdara dAsa.

If one associates himself with bhagavad bhakta-s who praise Him with mahAtmya j~nAnAnusaMdhAna (ballavara), the jIva obtains svarUpa mOxAnaMda (paraMpadava) after completing his sAdhana.

jAgu mADade bhOgadAseya

nIgi paramanurAgadali vara

bhOgishayanana Agarada hebbAgilali niMdu

kUgutali shirabAgi karuNA

sAgarane bhavarOgabhEShaja

kaigoDeMdene bEga odaguva bhAgavatatararasa......................HKAS_22-30

jAgu mADade = without delaying or getting lazy

bhOgadAseya = desire of experiencing worldly pleasures

nIgi = leaving it

paramanurAgadali = with shraddha & bhakti

varabhOgishayanana = ParamAtma, who has shASha as His bed

Agarada = our sthUla dEha, which is a house

hebbAgilali = at the main door - which is the mouth

niMdu = with a clear manas and a single focus

kUgutali = chanting His Holy Name

shirabAgi = focussed on His Lotus Feet

karuNA sAgarane = Oh kind ParamAtma

bhavarOgabhEShaja = Oh Doctor - You who can cure the disease of saMsAra

kaigoDeMdene = if you say, "Please offer me Your Hand protection"

bhAgavatatararasa = King of bhakta-s

bEga odaguva = would come too soon and protect

A jIva is very fortunate to obtain mAnava janma. When a jIva obtains this mAnava janma, the person must not tend to become lazy (jAgu mADade) but progress on the path of sAdhana, without spending one's life only in enjoy the viShaya-s on earth but constantly meditating on the Holy Name of ParamAtma. The viShaya sukha inflicts disease of the body & mind.

JagannAtha dAsa advises that one must reunuciate the wants of bhOga and meditate upon the infinite virtuous qualities of ParamAtma.

Our sAdhana sharIra is like the temple of ParamAtma (varabhOgishayanana Agara) and the mouth is the main door for this temple. One must constantly chant the names of the nArAyaNa nAmaka ParamAtma from His tongue (Agarada hebbagilali niMtu).

While loudly chanting the names of the Lord (kUgutale), we must fix our focus on the Lotus Feet of ParamAtma (shirabAgi). Then the kind Lord would protect us by His kind gaze.

This saMsAra itself is a big disease, which cannot be easily cured even after many janma-s (bhavarOga). ParamAtma is the only Doctor (bhavarOga bhEShaja) who can cure this disease.

If one prays to ParamAtma, "Oh ParamAtma, You are the kind Doctor, please protect me", then ParamAtma would lift the devotee by His Hands and protect him. ParamAtma is the prabhu (bhAgavatararasa) for His bhakta-s. He would protect His bhakta-s.

Enu karuNavO tannavarali da

yAnidhige sadbhaktajanarati

hInakaRmava mADidaru sari svIkarisi poreva

prANahiMsaka lubdhakage su

j~Ana bhaktigaLittu dasharatha

sUnu valmiki R^iShiya mADida paramakaruNALu...........HKAS_22-31

dayAnidhige = the very kind ParamAtma

tannavarali = His true bhakta-s

Enu karuNavO = He has so much kindness towards them

sadbhaktajanaru = bhakta-s who have firm bhakti in Him

ati hInakaRmava = very bad duShkaRma

mADidaru sari =even if they do

svIkarisi = accepts those - meaning He forgives them

poreva = protects

prANahiMsaka = he who was troubling people who were staying in the forest

lubdhakage = hunter

suj~Ana bhaktigaLittu = gave him good j~nAna & bhakti through nArada muni

dasharathasUnu = shrI rAmachaMdra dEvaru - son of king dasharatha

paramakaruNALu = extremely kind ParamAtma

vAlmiki R^iShiya mADida = made him write the rAmAyaNa in the form of a poem and made him famous

JagannAtha dAsa emotionally expresses the magnanimous kindness of ParamAtma in this stanza.

The Himalayan wrong doings of a bhakta, who lays his bhakti at the Lotus Feet of ParamAtma with the mahAtma j~nAnAnusaMdhAna are pardoned by ParamAtma and this bhakta is purified by His kindness. saRvataMtra svataMtra ParamAtma, who is pApaparihAraka thus protects His sva-bhakta. He excuses their pApa kaRma-s by not giving them pApa kaRma phala, but bestowing puNya phala to them.

JagannAtha dAsa quotes a fine example here.vAlmiki was a very cruel hunter earlier. He used to trouble sajjana-s in the forest and extract money from them. Once nArada muni was passing through the forest where this hunter was moving about. nArada showed him a tree and advised him to meditate upon the tree as 'mara-mara', which indeed turned out to be chanted as 'rAma-rAma' over a period of time. The shrI ramachaMdra dEvaru appeared infront of him and bestowed him with j~nAna and bhakti and made him write rAmAyaNa in the form of a poem and made him a famous poet.

This hunter had a sAtvika svarUpa. By way of his kaRma he was destined to trouble sajjana-s. In order to bestow His anugraha on him, ParamAtma deputed nArada and advised him a process of tapas & bestowed His anugraha on Him.

mUDhamAnavarella kAladi

bEDikoMbiniteMdu dainyadi

bEDadaMdadi mADu puruShARthagaLa svapnadali

nIDuvaDe ninna malaguNa koM

DADi higguva bhAgavataroDa

nADisennanu janumajanumagaLalli mareyadale .......HKAS_22-32

mUDhamAnavaru = aj~nAni mAnava

dainyadi = in a humble way

ella kAladi = at all times

initeMdu = in this way - asking for worldy pleasures

bEDikoMba = prays so to ParamAtma

nIDuvaDe = if you give to me

svapnadali = atleast in my dreams

puruShARthagaLa = dhaRma, aRtha, kAma & mOxa

bEDadaMdadi mADu = make me not expect the same

ninna amalaguNa = your infinite pure qualities

koMDADi = by chanting them

higguva = those who are happy

bhAgavataroDane = association of such bhagavad bhakta-s

januma janumagaLalli = in every janma

mareyadale = without forgetting

ADisennanu = make me move about with them

Those who expect to enjoy the worldy pleasures in life are 'mUDha mAnava-s'. These aj~nAni-s constantly pray to ParamAtma to bestow them with worldly pleasures.

However, the j~nAni-s do not ask for puruShARtha-s even in their dreams. JagannAtha dAsa himself has said in one of his songs, - "raMgA ninna koMDADuva maMgaLAtmara,.....A kaivalya bhOga sukha avarige bEkE?" - meaning - His true bhakta-s do not desire puruShARtha-s. In fact they do not desire for the same even in their dreams.

The j~nAni-s pray to Him, "If You ever desire to give me anything, please ensure that I do not ask for puruShaRtha-s even in my dream and ensure that I may always aasociate myself with your bhakta-s and may I obtain liMga bhaMga with their association." We must therefore reject our association with duRjana-s and associate ourself with sajjana-s.

chaturavidha puruShARtharUpanu

chaturamURtyAtmakaniralu ma

ttitara puruShARthagaLa bayasuvarEnu ballavaru

mativihInaru ahika sukha shA

shvatavideMdaridanudinadi gaNa

pati modalAdanya dEvategaLane bhajisuvaru...................HKAS_22-33

chaturavidha puruShARtharUpanu = ParamAtma, who bestows the chatuRvidha mukti (sAyujya, sArUpya, sAmIpya & sAlOkya)

chaturamURtyAtmakaniralu = shrIman nArAyaNa who resides with His 4 rUpa-s aniruddha, pradyumna, saMkaRShaNa & vAsudEva

mattitara = the other

puruShARthagaLa = puruShARtha-s which are not permanent

ballavaru = the aMtaraMga bhakta-s who understand the mahAtme of ParamAtma

bayasuvarEnu = would they expect? Meaning - they would never expect that from Him

mativihInaru = those who have no j~nAna

ahika sukha = temporary worldy pleasures

shAshvatavidueMdu aritu = think that it is permanent

anudinadi = everyday

gaNapati modalAda = gaNapti, R^idra, sURya, agni & other dEvata-s anya dEvategaLane = thinking that these other dEvata-s are superior, the aj~nAni-s pray to them

bhajisuvaru = pray to these dEvata-s to fulfil their desires

shrInidhi ParamAtma bestows His anugraha to those bhakta-s who meditate on the above tAratamya. And gives them the chatuRvidha puruShARtha-s (dhaRma, aRtha, kAma & mOxa) on earth. Besides this He also bestows the chatuRvidha mukti (sAyujya, sArUpya, sAmIpya & sAlOkya) to mukto yOgya jIva-s through His four rUpa-s of aniruddha, pradyumna, saMkaRShaNa & vasudEva respectively. Those bhakta-s who realize this aspect would never ask for any boons from any other dEvata-s by the upAsana of those dEvata-s.

However, the aj~nAni-s who are absorbed in enjoying the viShaya-s of the world through their iMdriya-s, think that these temporary pleasures are permanent and they perform upAsana of gaNapati, R^idra, sURya, chaMdra, agni and other dEvata-s thinking that these are supreme dEvata-s only with the intention of obtain worldy pleasures.

This stanza reinterates that except ParamAtma, there is none who is superior or supreme and we must not take shelter of such dEvata-s as they are not capable of crossing us from this ocean of saMsAra.

druhiNa modalAdamaragaNa san

mahita saRvaprANigaLa hR^i

dguhanivAsi gabhIra hari saRvARthapradAyakanu

ahikapAratradali vihitA

vihita kaRmagaLaritu phalasa

nnihitanAgi ellarige koDutippa saRvaj~na........................HKAS_22-34

gabhIra = ParamAtma, who pervades everywhere

druhiNa modalAda = brahma dEvaru and others

amaragaNa = dEvata-s

sanmahita = praised / served by them

saRvaprANigaLa = all the jIva-s from brahma dEvaru till the blade of grass

hR^idguhanivAsi hari = ParamAtma residing as biMba rUpi in our hearts

saRvARthapradAyakanu = gives phala according to their respective kaRma-s

sannihitanAgi = residing in the sthUla dEha

vihita = prescribed kaRma-s for the jIva-s

avihita = proscribed kaRma-s for the jIva-s

kaRmagaLanu aritu = He completely knows about the kaRma-s

ahika = on this earth

pAratradali = paralOka (in state of mOxa)

phala = phala

saRvaj~na = ParamAtma, who knows everything

ellarige = to all jIva-s

koDutippa = would bestow

ParamAtma is praised and served by brahma dEvaru and other dEvata-s. The dEvata-s are 'amararu' because they have consumed amR^ita and ParamAtma is praised by these dEvata-s.

ParamAtma resides in the hearts of all chEtana-s. He has a good history, He is feared by daitya-s and He pervades everywhere. He is nityAnaMda and has the capability to bestow whatever His devotee desires. He pervades in the sthUla dEha of all jIva-s and does biMba kriya according to their anAdi kaRma-s, makes them do the same and bestows the phala to them as deserved by them according to the prescribed or proscribed kaRma-s performed by them. Performance of puNya, pApa or mishra kaRama fetches puNya, pApa or mishra phala respectively. All these happen only by the prEraNa of ParamAtma. saRvaj~na nAmaka ParamAtma bestows the wishes of the jIva-s on earth and in mOxa too. ParamAtma does not display any disparity towards the various jIva-s. The jIva performs kaRma-s according to it's svabhAva, and He bestows phala accordingly. The svarUpa yOgyata, anAdi kaRma are all in control of ParamAtma. Our kaRma-s are displayed by His biMba kriya and the phala is given to the jIva.

ommegAdaru jIvaroLu vai

ShamyadvEShAsUye snEha ma

hAmahimagilla nirupAdhika pURvakalOkagaLa

brahmakalpAMtadali vEdA

gamya shrIjagannAtha viTThala

summanIvanu trividharige avaravara nijagatiya.....................HKAS_22-35

mahAmahimage = ParamAtma,who has mahA mahime

jIvaroLu = in the trividha jIva-s

ommegAdaru = at any time (not even once)

dvESha = enmity towards tamO yOgya-s

asUye = sombreness towards nitya saMsAri-s

snEha = aMtaHkarana towards mukti yOgya-s

vaiShamya = above disparity

illa = He does not have

vEdAgamya = vEda pratipAdya ParamAtma, who cannot be sufficently understood from the vEda-s

shrIjagannAtha viTThala = biMba rUpi JagannAtha viTThala

lOkagaLa = to the trividha jIva-s who have perforemed sAdhana

brahmakalpAMtadali = at the end of brahma kalpa

nirupAdhikapURvaka = removing the upAdhi by way of liMga bhaMga

trividharige = trividha jIva-s

avaravara nijagatiya = their respective state of sukha, sukha-dUHkha or duHkha

summanIvanu = would give them

shrIman nArAyaNa does not have any dOSha-s at any time. This is described by JagannAtha dAsa as, 'ommegAdaru...'

He never shows enmity, friendship or somberness towards any jIva. He has no special friendship towards His sAtvika bhakta-s, nor does He have a sombre attitude towards the nitya saMsAri-s, neither does He have enmity towards the tamO yOgya jIva-s. He never has these.

The svarUpa dEha of the jIva is covered by the liMga dEha. By way of liMga bhaMga the jIva is released from the bondage to anAdi kaRma. The trividha jIva-s obtain their deserved destination. liMga bhaMga is obtained by the sAtvika-s after bath in viraja river, the madhyama-s obtain this by the huMkAra of vAyu dEvaru and the tamO yOgya-s obtain this by the strike of the gadA of vAyu dEvaru. This is described as, 'nirupAdhikapURvaka'.

At the end of the brahma kalpa, j~nAnagamya ParamAtma provides the deserved destination to the trividha jIva-s according to their yOgyata after their sAdhana is complete, without limiting the same externally.

The vEda-s describe ParamAtma in immense number of ways. ParamAtma is thus vEda pratipAdya. He is beyond vEda-s. Mind well that laxmI dEvi is vEdAbhimAni. He cannot be described completely by the vEda-s. This JagannAtha viTThala ParamAtma bestows the deserved destination to the trividha jIva-s - 'avaravara nijagatiya'.

This ends - sakala durita nivAraNa saMdhi