-Translated by SGP Char

Chapter 27: anukramaNikA tAratamya saMdhi (5 padyas)

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

saMdhi sUchane:

mAnuShOttamaviDidu saMkaru

ShaNana pariyaMtaradi pELida

anukramaNikeya padyavanu kELuvudu sajjanaru

shrImadAchARyara matAnuga

dhImatAMvararaMghri kamalake

sOmapAnARharige tAtvika dEvatAgaNake

haimavati ShaNmahiShiyara pada

vyOmakEshage vANi vAyu su

tAmarasabhava lakumi nArAyaNarigAnamipe..............HKAS_27-01

shrImat = parama pUjya

AchARyara = trailOkyAchArya i.e. shrIman madhvAchARya

matAnuga = followers of dvaita mata

dhImatAM = knowledgeable patrons from the blade of grass, manuSha gaMdhaRva-s till the vibudha-s, anAkhyAta ajAnaja-s, 16100 AkhyAta gOpika strI-s – all these are supporters indeed

varara = superior to the above are amukhya tatvAbhimAni dEvata-s like puShkara, kaRmaja dEvata-s like bali etc...

sOmapAnARharige = 87 sOmapAnARha-s of kaxa-18

tAtvika dEvatAgaNake = kubEra, gaNapati, viShvaksEna, iMdra-kAma tatvAbhimAni dEvata-s

haimavati = pARvatI dEvi – daughter of hima paRvata rAja

ShaNmahiShiyara = the 6 wives of kR^iShNa i.e. nIla, bhadra, kALiMdi, mitraviMda, laxaNa & jAMbavti

vyOmakEshage = R^idra dEvaru

vANi = vAgAbhimAni saraswatI dEvi (must inclide bhAratI dEvi too)

vAyu = vAyu dEvaru

sutAmarasabhava = brahma dEvaru – born from Lotus Flower emanating from the navel of padmnAbha rUpi ParamAtma

lakumi = laxmI dEvi

nArAyaNarige = shrIman nArAyaNa

pada = those who are asvataMtra

aMghri kamalake = lotus feet

Anamipe = I offer my sAShTAMga namaskAra

JagannAtha dAsa explains the tAratamya for mAnuShOttama-s until shrIman nArAyaNa.

The knowledgeable mAnuShOttma-sa are those that follow the dvaita philosophy of shrIman madhvAchaRya, who is the 3rd avatAra of vAyu dEvaru.

'dImatAM' – dhIH – means buddhi, dhImatAM – means knowledgeable persons – thus meaning j~nAni-s, who know about paMcha bhEda, tAratamya, jagat satyatva, hari saRvOttama, vAyu jIvOttama, - which are all ingredients for the road to mOxa. JagannAtha dAsa pays obeisance at the feet of the followers of madhva philosophy.

'sOmapAnARha' – among the 100 dEvata-s entitled for sOma pAna, leaving aside 13 of them who are in the uttama kaxa, 2 of them in the lower kaxa, the rest of them i.e. 85 of them being in kaxa-18 – see list in HKAS_20-12 refer

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-February/002579.html

These 85 dEvata-s are referred as shEShashatastha dEvata-s. JagannAtha dAsa pays obeisance to them and then to the following dEvata-s

tAtvika dEvata-s i.e. kubera, gaNapati, viShvaksEna upto iMdra-kAma.

haimavati i.e. the daughter of himavaMta rAja & mEnakA. She is commonly known as pARvatI dEvi.

ShaNmahiShi-s – the 6 wives of shrI kR^iShNa i.e. i.e. nIla, bhadra, kALiMdi, mitraviMda, laxaNa & jAMbavti.

vyOmakEsha is R^idra dEvaru. He received the gaMga river on his head by the anugraha of his biMba mURti saMkaRShaNa namaka ParamAtma, he came to be known as gaMgAdhara. He was called vyOmakEsha (vyOma – akAsha, kEsha – hair), since he spread his hair across the space.

vANI – vAgAbhimAni, vEdAbhimAni saraswatI dEvi. bhAratti dEvi is also included here.

vAyu – bhAratI ramaNa mukhya prANa.

sutAmarasabhava – meaning – tAmaras – the Lotus Flower emanating from the Navel of padmanAbha rUpi ParamAtma and bhava – means chatuRmukha brahma dEvaru born in that Lotus Flower and su – indicates the unusual Lotus from the Navel of ParamAtma.

lakumI – shrI laxmI dEvi – Isha kOTi praviShTaLu, superior to brahma dEvaru and vAyu dEvaru by a crore of guNa-s.

nArAyaNarige namipe – pays obeisance at the Lotus Feet of saRvOttamOttama, praised by all, possessing infinite virtuous qualities, niRdOShi, shrIman nArAyaNa. JagannAtha dAsa offers sAShTAMga namaskAra.

urasA shirasA dR^ishhTyA manasA vachasa tathA |

padbhyaM karAbhyaM jAnubhyAM praNAmOaShTAN^ga IritaH ||

(kR^ishhNAmR^ita-mahArNava)

With chest (heart), head, eyes (sight), mind, oral stotra recitation, and knees on the floor, hands folded, and with knowledge, I bow to you Lord nArAyaNa. This is what JagannAtha dasa means.

shrImatAMvara shrIpatE sa

tkAmitaprada soumya trikaku

ddhAma trichatuShpAda pAvanacharita chARvAMga

gOmatipriya gouNa gurutama

sAmagAyanalOla saRva

svAmi mamakuladaiva saMtaisuvudu sajjanara..........HKAS_27-02

shrImatAM = shrI – means aishvaRya. ramA dEvi and brahmAdi dEvata-s who have the wealth of j~nAna of paMcha bhEda, tAratamya

vara = superior to them

shrIpatE = laxmIpati

sat = sajjana-s who have bhakti as their svarUpa svabhAva

kAmita = whatever they expect or desire

prada = (He) would give

soumya = displaying a peaceful face (to His bhakta-s)

trikakut dhAma = shvEtadvIpa, anaMtAsana & vaikuMTha

trichatuShpAda = with one rUpa within and 3 rUpa-s at the tridhAma-s. Thus aniruddha, pradyumna, saMkaRShaNa, vAsudEva (4 rUpa-s) – also indicating 4 feet and 4 places

pAvanacharita = has pure historic past

chARvAMga = unusually handsome sharIra

gOmatipriya = loved by j~nAni-s who have learnt the vEda-s

gouNa = gouNa j~nAni (mishra j~nAni-s) i.e. nitya saMsAri

gurutama = Superior to superiors

sAmagAyanalOla = loves sAmagAna

saRvasvAmi = Lord of the entire jagat

mamakuladaiva = oh my kula dEvata!

sajjanara = sajjana-s who are satvika jIva-s

saMtaisuvudu = please protect

shrI – means the aishwaRya. The sajjana-s having aishwaRya of knowledge of vEda shAstra-s are called 'shrImatAM'.

ParamAtma who is superior to brahma dEvaru and other dEvata-s who have such aishwaRya is called 'shrImatAMvara'. ParamAtma is superior to all the shrImaMta (wealthy) dEvata-s, who are entitled for sOmarasapAna.

Since He is the Lord of satva guNAbhimAni laxmI dEvi and also her niyAmaka, He is 'shrIpati'.

shrImatAMvara ParamAtma fulfils all the desires of His sajjana bhakta-s i.e. their desires in the bhagavad viShaya-s – thus He is 'satkAmitaprada'.

ParamAtma has a soft corner towards His bhakta-s. He displays serenity towards them – thus described as 'soumya'.

'trikakuddhAma' – the sAtvika jIva-s are entitled for the 3 superior places of mukti i.e. shvEtadvIpa, anaMtAsana & vaikuMTha.

'tripAt' – means shvEtadvIpa, anaMtasana & vaikuMTha. It also indicates his 3 rUpa-s in each of - prAtaHsavana, madhyaMsavana & sAyaMsavana. He is thus called 'tripAt'.

'chatuShpAta' – one rUpa within brahmAMDa (bhinnAMsha in all chEtana-s), one rUpa (svarUpAMsha) each in shvEtadvIpa, anaMtasana & vaikuMTha – thus 4 aMsha rUpa-s.

Reference: pAdOsya visvAbhUtAni tripadasyAMmR^itaM divi ---puruSha sUkta.

gAyatrI maMtra has 24 axara-s (alphabets). 8 axara-s consists of one pAda. gAyatrI maMtra pratipAdya ParamAtma is called 'tripAt'.

The history of ParamAtma is very pure. He has no dOsha-s. Instead, remembering His name alone eliminates all pApa-s of a person and makes him pure. He is thus 'pAvanacharita'.

pAvanacharita ParamAtma has an unusually handsome sharIra – thus called 'chARvAMga'.

'gOmatipriya' - 'gO' – means vEda-s, 'mati' – those who have knowledge of vEda-s. He is loved by those who praise vEda pratipAdya & vEdAMta svarUpi ParamAtma – thus 'gOmatipriya'.

'gOmati' is also a river. There is a kR^iShNa temple there. Thus there is a vishESha sAnnidhya of shrI kR^iShNa in that river. Those who bathe in this river obtain the anugraha of shrI kR^iShNa, thus called 'gOmatipriya'.

'gOmati' also means bhUmi. Since ParamAtma is bhUvallabha, He is called gOmatipriya.

'gouNa' – ParamAtma is not bound by prakR^ita guNa-a. He has aprakR^ita (unusual guNa-s). He is therefore called 'gouNa'. The brahmAdi chEtana-s bound by triguNa-s are also called 'gouNa'.

'gurutama' – He is the one who has given upadEsha to brahma dEvaru in His hayagrIva rUpa. Thus He is a superior guru.

sAmagayanalOla – He loves sAmagayana.

JagannAtha dAsa prays to saRvOttama and his kula dEvata i.e laxmI narasiMha svAmi to protect His sAtvika bhakta-s.

rAma rAxasa kulabhayaMkara

sAmajEMdrapriya manOvA

chAmagOchara chitsukhaprada chArutara charita

bhUma bhU svaRgApavaRgava

kAmadhEnu sukalpataru chiM

tAmaNiyu eMdenipa nijabhaktarige saRvatra......HKAS_27-03

rAma = during rAmAvatAra

bhayaMkara = very fearful

rAxasa kula = killed rAvaNa and other daitya-s

sAmajEMdrapriya = chakradhara ParamAtma, who protected gajEMdra who was attacked by crocodile (nakra)

manOvAchAM = manas & speech

agOchara = cannot be seen

chitsukhaprada = provides svarUpa sukha

chArutara charita = has pleasant lIla-s

bhUma = complete in all respects

bhU svaRga = makes His bhakta-s roam around in earth & heaven

apavaRgava = keeps them in vaikuMTha etc... after liMga bhaMga & after kaRma vimOchana

kAmadhEnu sukalpataru chiMtAmaNiyu = satisfies the desires of His bhakta-s, just like kAmadhEnu sukalpataru & chiMtAmaNiyu

eMdenipa = so called

saRvatra = at all places and times

nijabhaktarige = of those bhakta-s who take His shelter

vasiShTa muni named the Child (son of king dasharatha) as 'rAma' as He had a pleasant Face – meaning He pleases everyone.

During rAmAvatAra, He killed daitya-s like rAvaNa & others. He was deadly to them.

sAmaja – means elephant gajEMdra. He was caught by a crocodile in a lake. gajEMdra intensely prayed to ParamAtma. The kind ParamAtma killed the crocodile with His chakra and saved gajEMdra from death. Thus ParamAtma is described as sAmajEMdrapriya.

The manas iMdriya & vAgIMdriya cannot be seen. sAmajEMdrapriya cannot be seen (recognized / obtained) by our manas or speech. 'yatI vAchA nivaRtaMtE aprApya manasA saha' – shruti Even ramA, brahma dEvaru, vAgAbhimAni saraswatI dEvi, manObhimAni R^idra & other dEvata-s cannot recognize Him sufficiently. He can be obtained by pure bhakti.

chit-j~nAna, sukha-AnaMda – meaning ParamAtma gets us the experience of svarUpa sukha.He would provide svarUpagata mukti. Therefore He is 'mOxaprada'.

chAru-suMdara (manOhara). ParamAtma is more beautiful than the beautiful laxmI dEvi. He thus pleases laxmI dEvi. The lIla-s of ParamAtma are niRdOSha. He is maMgaLa mURti and He thus does good to His bhakta-s – thus 'chArutara charita'.

ParamAtma is complete in all respects. He is therefore called 'bhUma'.

ParamAtma always protects His true bhakta-s who constantly remember Him at all place and all times.

He provides everything to his bhakta-s on earth and in heaven just as kAmadhEnu, kalpataru & chiMtAmaNi.

kAmadhEnu – is a cow in svaRga lOka. This cow gives all wealth that a person desires. This is from the animal class (jaMgama jIva)

kalpataru – is a tree in svaRga that gives all that a bhakta desires in his manas. This is a sthAvara jIva.

chiMtAmaNi – is a jewel in svaRga that gives all that a person desires. This is a jaDa vastu.

The above 3 items were generated as a result of samudramathana. These things are impermanent. If impermanent things can give us all that we desire, then certainly, ParamAtma who is nitya, full of AnaMda is more capable – meaning apart from bestowing these impermanent benefits, He can also provide nityanMda to jIva-s.

svaRNavaRNa svataMtra saRvaga

kaRNahIna sushayya shAshvata

vaRNa chaturAshramavivaRjita chArutara svarata

aRNasaMpratipAdya vAyu su

vaRNavarahana pratima vaTa

paRNashayanAshchaRyatama sachcharita guNabharita.........HKAS_27-04

svaRNavaRNa = saMkaRShaNa rUpi ParamAtma, who is golden colored

svataMtra = He is independent

saRvaga = pervades completely in all places

kaRNahIna sushayya = ParamAtma sleeps on shESha dEvaru (kaRNahIna – not having ears i.e. a snake does not have ears)

shAshvata = He is permanent – does not have chatuRvidha dEha nAsha

vaRNa = brahamaNa, xatriya, vaishya & shUdra

chaturAshrama = brahmachaRya, gR^ihasta, vAnaprastha & sanyAsa

vivaRjita = ParamAtma does not have the vaRNAshrama-s. He is thus unusually different from jIva-s. However, the jIva-s have vaRNAshrama dhaRma even in mukti.

chArutara = laxmI manOhara (suMdarake suMdara)

svarata = svaramaNa (does krIDa in His bhagavadrUpa-s)

aRNasaMpratipAdya = anaMta vEda pratipAdya (starting from a-kAra to xa-kAra)

vAyu suvaRNavarahana = vAyu vAhana & garuDa vAhana (supaRNa – means golden, garuDa has golden wings)

pratima = biMba rUpi in jIva-s as jIvAMtaRgata

vaTapaRNashayana = He sleeps on the vaTa patra during mahA praLaya

AshchaRyatama = awesome

sachcharita = has niRdOSha vyApAra

guNabharita = possess infinite virtuous qualities

viShNu sahasra nAma stOtra describes ParamAtma as 'suvaRNavaRNO hEmAMgo….'. saMkaRShaNa rUpi ParamAtma has a golden sharIra. This unusual golden colored sharIra of ParamAtma is described as 'suvaRNa vaRNa'.

He is independent from anAdi kAla. He does not expect anything from anyone. He is therefore svataMtra – meaning that He does all the kriya-s by His own ichCha without any support from anywhere. This is His svarUpa guNa. ramA dEvi, brahma dEvaru and all other dEvata-s are 'parataMtra' – meaning dependent on ParamAtma.

He pervades at all places at all times. He is therefore saRvaga.

Snakes do not have ears. Their eyes act as their ears. By their eyes they recognize musical sounds. Snakes are therefore called 'kaRNahIna'. saRpa sreShTa shESha dEvaru is the bed for ParamAtma. shESha dEvaru serves ParamAtma as His Bed. This is thus an unusual bed, thus described as 'kaRNahInasushayyana'. This is not an ordinary bed.

ParamAtma is permanent & nitya from anAdi kAla. He has no beginning or end. He has no chatuRvidha nAsha. However, the jIva-s are also permanent and nitya. They are affected by chatuRvidha nAsha. Their svarUpa is under control of ParamAtma.

ParamAtma is vEda pratipAdya - described by the infinite number of vEda-s – by the vaRNa-s in them. He is therefore vaRNa nAmaka.

ParamAtma does not have the vaRNAshrama-s (brahamaNa, xatriya, vaishya & shUdra). However, in His avatAra-s, He has shown Himself as vAmana (brahmaNa), rAma (xatriya) according to circumstances.

Neither does He have the 4 stages of brahmachaRya, gR^ihasta, vAnaprastha & sanyAsa in life. But in His avatAra-s He has portrayed Himself as brahmachAri (sanatkumAra, vAmana), as gR^ihasta (rAma, kR^iShNa), as yati (kapila, R^iShabha, vEdavyAa) according to circumstances.

He is thus unusually different from jIva-s. However, the jIva-s have vaRNAshrama dhaRma even in mukti.

All alphabets (vaRNa-s) describe His names - thus described as 'aRNasaMpratipAdya'.

Since He travels on the shoulders of vAyu, He is vAyuvAhana – described in viShNusahasra nAma stOtra. Since He travels on the shoulder of garuDa (having golden wings) i.e. supaRNa vaRNa, ParamAtma is also called 'supaRNavaRNavahana'.

He has very beautiful looking Face, Hands, Feet etc…indeed the most beautiful – described as 'chArutara' – rather 'sAxAt manmathamanmatha' as said in bhAgavatam. He is more beautiful than laxmI dEvi.

He does krIDa by Himself in His bhagavadrUpa-s, thus called 'svarata'.

All the chEtana-s are the chala pratima-s of ParamAtma. biMba rUpi ParamAtma exists as pratimAMtaRgata in them, does and makes them do all the vyApAra-s.

During mahA praLaya ParamAtma sleeps on a banyan leaf. At that time laxmI dEvi serves ParamAtma by existing as shrI nAmaka in the praLayOdaka, bhU nAmaka in vaTa patra & duRgA nAmaka in the darkness then. ParamAtma showed this vaTapatrashayana rUpa to mARkAMDEya muni – refer HKAS_07-24

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-October/001162.html

Since there are no dOSha-s in His avatAra-s, He is described as 'sachcharita'. He is guNabharita – possessing infinite virtuous qualities.

agaNita suguNadhAma nishchala

svagatabhEdavishUnya shAshvata

jagadi jIvAtyaMtabhinnApannaparipAla

triguNavaRjita tribhuvanEshvara

hagaliruLu smarisutalihara bi

TTagala shrIjagannathaviTThala vishvavyApakanu……… HKAS_27-05

agaNita = uncountable from anAdi kAla

suguNadhAma = protects the niRdOSha shubha guNa-s

nishchala = satya saMkalpa

svagatabhEdavishUnya = He is not different from His various parts

shAshvata = nitya (permanent)

jagadi = in the jagat

jIvAtyaMta bhinna = unusually different from all jIva-s

ApannaparipAla = Protector of those bhakta-s who take His shelter

triguNavaRjita = far away from the prAkR^ita triguNa-s

tribhuvanEshvara = Lord of 14 lOka-s

hagaliruLu smarisutalihara = those who constantly remember Him 24/7

vishvavyApakanu = all pervading

shrIjagannathaviTThala = JagannAtha viThala ParamAtma

biTTagala = would not let down His bhakta-s

ParamAtma possesses infinite virtuous qualities. We just cannot measure them in any way. It was never possible from anAdi kAla. He has infinite 'aprAkR^ita' guNa-s – thus called 'agaNita guNadhAma'.

He is never distorted from anAdi kAla. He is satya saMkalpa, saRvEshvara thus nishchala.

There is no difference between Himself, His various parts, guNa-s, kriya-s, rUpa-s, avatAra-s, saRvAMtaRyAmi rUpa-s at all times and is therefore svagatabhEda vishUnya.

He is indestructible at all places & all times. He does not have birth or death, nor does he have any beginning or end. He does not have chatuRvidha nAsha. He is permanent (nitya).

He is completely different from all the jIva-s and jaDa-s of this jagat (jIva-Isha bhEda, jaDa-Isha bhEda) – thus jIvAtyaMtabhinna. This is nitya & satya.

He protects His bhakta-s who trust Him and take His shelter – thus described as 'Apannaparipala'.

He is far away from satva, rajO & tamO guNa-s - thus triguNavaRjita. This does not mean that He does not have any guNa-s, but It means that He is not bound by the prAkR^itika triguNa-s.

He is the niyAmaka for the entire brahmAMDa. 1) Starting from pAtALa lOka there are 7 lOka-s from His Feet to Navel, 2) bhUlOka is at the Navel & 3) There are 7 lOka-s from the Navel upto His Head upto satya lOka. He rules these 14 lOka-s - thus called 'tribhuvanEshavra'.

He pervades everywhere in the jagat – thus called 'vishvavyApaka'.

JagannAtha viThala ParamAtma would not let down His bhakta-s who perform His upAsana day and night.