*nArA - nArAyaNa, vAsu - vAsudEva, saMk - saMkaRShna, prad - pradyumna and anir - aniruddha

Thus, aMbara (Space), vArida (clouds), bhU (Earth), pita (father) and janani (mother) being the paMchAgni-s, ParamAtma pervades there in the mUla rUpa-s i.e. nArAyaNa, vasudEva, saMkaRShaNa, pradyumna and vAsudEva and their related names respectively. Thus pervading with 6 names in each agni. Thus 5x6=30 known as triMshati (thirty). We should meditate on these thirty names.

The jIva born as a human being from the mother's womb must offer each passing day to ParamAtma as kAShTa i.e samittu for hOma for these paMchAgni-s which is indeed a process of expending our life.

Let me give some preface to this sandhi.

The entire sandhi explains the Panchaagni Vidya section of Chandogya 5th adhyaya and bhR^ihadaranyaka [6th adhyAya, second brahmaNa] in a very simple way for our understanding and awareness.

The *upAsana* of this vidya was done by the xatriya-s. This Brahma Vidya was taught by a xatriya king named Pravahana Jaibali, to a very learned Brahmin, Gautama/Aruneya.

The incident starts with the arrogant Svetaketu who goes to the kingdom of Pravahana Jaibali and realizes that he doesn't know the answer to the five questions of Pravahana Jaibali.

The five questions are:

1. The path the jIva-s take from this world to the next

2. The return path from that loka.

3. Divergence of the paths from that loka and its cause.

4. How the world never becoms full.

5. How in the fifth libation/offering the water gets the name "Man".

Svetaketu's pride doesn't let him to learn from others. However, his father Gautama desiring to learn the vidya approaches King Pravahana and as a 'sishya' he learns it.

The point to note here is that even to such a learned/Rishi, the knowledge is not immediately given. As per scriptures [cf. aitareya 3.2.6/second praghaTTa #6, upasamhara] he was made to wait before receiving the lessons!

The fifth question is taken up first and the five stages of the jIva entering the 'body' is explained here.

Pls. see:

http://www.dvaita.org/list/list_54/msg00029.html

The upasana that is taught here is to see the pancharUpi Bhagavan [Narayana, Vasudeva, Sankarshana, Pradyumna Aniruddha]present in panchaprANA-s[Prana, Apana, vyana, udana and samana]in five adhistana[Heaven/dyu, clouds/parjanya, earth/varsha, man/purusha and woman/yoshha] and the five aspects of each.

Following the path of Acharya, Dasaru gives the essence of the sandhi in the very first verse.

The point to keep in mind while reading this chapter is that every word describes Bhagavan [when vidvatrUDi is taken], and then it applies to Mukhyaprana and finally the devata-s/literal meaning.

For example, the first adhishtana Dyu/Svarga:

Bhagavan is called Agni[that which absorbs/imbibes/sucks in everything or that which gives stability]. The same meaning in the limited sense applies to all five "Agni-s" mentioned in this sandhi. Similarly the names of these loka-s -- Dyu, Parjanya etc., denote Bhagavan.

> "R.Parimala" <ravipari at singnet.com.sg> wrote on Friday, July 08, 2005

>> How is the nArAyaNa rUpa different from nArAyaNa-nArAyaNa rUpa and similar other such rUpa with same name but occuring twice ?

khaNDa and akhaNDa upAsana of Narayana is mentioned here. 'Seeing' Narayana as vyApta/akhaNDa in the entire loka/adhistana and at the same time seeing Him as khaNDa in the *aspects* of that loka.

For example, in the Dyu/Svarga adhistana, the upasana is to meditate His niyAmakattva as Narayana pervading the entire dyuloka *and* see the same rUpa as present/niyamaka in the Samit[one of the aspects of that loka].

The classic example that is given in shAstra[cf. HKS 6.8 "panchanAri turaga"] for the "khaNDa and akhaNDa" upAsana is that of "navanArikunjara" -- a sketch of nine girls put together as an elephant. It appears as that of nine girls when viewed separately and as an elephant when seen in another way.

>>> vAsudEva is the abhimAni for **space** in His mUla rUpa and the other five rUpa-s here are vAsudEva-nArAyaNa, vAsudEva- vAsudEva, >>> vAsudEva-saMkaRShaNa, vAsudEva-pradyumna and vAsudEva-aniruddha.

>> In the above it should be abhimaAni for clouds right?

> Yes, it was a mistake. vAsudEva is the abhimAni for **Clouds**. My apologies to readers.

The abhimani for this upasana is Apana vayu and niyamaka is Vasudeva.

"Rajiv.R" <rajiv_rajalingam at yahoo.com> wrote:

> Namaskara,

>> nArAyaNa is the abhimAni for space in His mUla rUpa

>> and the other five

> How can the LORD have Abhimana?

Bhagavan does not have abhimAna at all.

He should never be called as "abhimAni".

"abhimAni" refers to niyamya/appointed meaning that it needs

someone superior to it as niyAmaka/controller.

Regards,

Meera Tadipatri

> >>Moudgalya

>> Parimala

> Rajiv.R

gagana pAvaka samidhe ravi ra

shmigaLe dhUmavu aRchiyenipude

hagalu naxatragaLe kiDigaLu chaMdramaMgAra

mR^igavarOdaranoLage aidu rU

pagaLa chiMtisi bhaktirasa mA

tugaLa maMtrava mADi hOmisuvaru vipashchitaru.....HKAS_06-02

gagana = the space where the stars are there

pAvaka = fit for hOma agni

ravi = Sun

samidhe = the wood offered to the agni

rashmigaLe = 1000 rays of the Sun

dhUmavu = the smoke emanating due to the offering of wood to agni

aRchiyenipude = the fire leaping from the agni

hagalu = the dawn at sunrise

naxatragaLe =stars

kiDigaLu = sparks

chaMdrama = Moon

aMgAra = glowing coal (keMDa)

mR^igavarOdaranoLage = adhiShThana of chaMdra (mR^iga = deer, mR^igavara = excellent deer )

aidu rUpagaLa chiMtisi = meditating on the five rUpa-s nArAyaNa, vAsudEva, saMkaRShana, pradyumna and aniruddha.

bhaktirasa mAtugaLa = talk filled with bhakti

maMtrava mADi = praying through maMtra-s

vipashchitaru = knowledgeable people

hOmisuvaru = offer our dEha, life etc.. to gananAgni for the pleasure ParamAtma as hOma.

In this stanza, JagannAtha dAsa explains about 'gagana' which is indeed 'aMbarAgni'. All the kriya-s we perform for pleasing ParamAtma are 'yaj~na'. There are six components of a yaj~na.

1) agni, 2) samittu, 3) dhUma, 4) jwAle, 5) kiDigaLu, 6) keMDa

1) agni

i) gaganAgni lies just below the rAhumaMDala

ii) nArAyaNa ParamAtma is mukhyAbhimAni for this agni. All that is offered in this 'agni' is the ahuti for shrIman narAyaNa

iii) prANa vAyu is the avAMtarabhimAni

iv) since He has high tEjas, nArayaNa is also called 'AkAsha'

v) since He consumes everything during praLaya and keeps it in His belly, He is called 'agni'

vi) since He is the prEraka for all the avayava-s(all limbs & body parts), He is called 'agni'

2) samittu

i) the Sun by being present in AkAsha, is the samittu for the gaganAgni

ii) nArAyaNa-nArAyaNa is the mukhya niyAmaka

iii) manifested as prANa rUpi vAyu dEvaru (abhimAni dEvata)

iv) ref:- "tasyAditya Eva samit" from ChaMdOgyOpaniShad indicates that ravi is samittu

v) the kAShTa creates smoke and then gives light, in the same way divAbhimAni sURya gives light to the world as 'ghR^iNi' - sURya nArAyaNa rUpi.

vi) sURya accepts all pUja-s and extracts water from the Earth - thus called Aditya.

3) dhUma

i) sunrays created by the contact of gaganAgni with the samittu (sURya) creates 1000s of sunrays which is indeed dhUma

ii) nArAyaNa-vasudEva is the niyAmaka

iii) apAna vayu is the abhimAni dEvata

iv) He is ever pleasure loving thus named 'rashmi'

v) Since this drives away aj~nAna, this bhagavadrUpa is known as dhUma

vi) We must meditate upon the name 'dhUma'.

vii) Ref. for above from ChaMdOgya - "ratitaM rUpatvEna rashminAmA. rashmigatO nArAyaNO vAsudEvAtmaka dhUtkarOti nirAtkarOtItyaj~nAnAdi dIditi dhUmanamOchyate"

4) aRchi (daylight)

i) the flame arising from the contact of gaganAgni and samittu is daylight (aRchi)

ii) nArAyaNa-saMkaRShaNa is the niyAmaka

iii) vyAna vAyu is the abhimAni dEvata

iv) daylight is the result of tEjas of sURya located in the gagana

v) He destroys darkness, therefore called 'ahaH' as refered in V S nAma sloka-10 "ahaH saMvatsaro vyAlaH pratyayaH saRvadaRshanaH" . ahaH - One who is like the Day that awakens people from ignorance

vi) We must therefore meditate on His name 'aRchi"

5) kiDigaLu (naxatragaLu)

i) sparks arise when agni comes in contact kAShTa (samittu). The stars are like the sparks in the sky

ii) nArAyaNa-pradyumna is the niyAmaka

iii) udAna vayu is the abhimAni dEvata

iv) we must meditate upon naxatra-s (kiDigaLu)

6) keMDa (chaMdra)

i) The kAShTa burns in agni and results in keMDa. chaMdra is keMDa - meaning aMgAra

ii) nArAyaNa-aniruddha is the niyAmaka

iii) samAna vAyu is the abhimAni dEvata

iv) Since PramAtma is anaMda svarUpa He is called chaMdra

v) 'aMga' means the avayava-s and 'ra' meaning - ramisuvanu - does krIDa-s thus called 'aMgara'

vi) We must meditate upon chaMdra

The table below summarizes the above discussion on gaganAgni:-

*nArA - nArAyaNa, vAsu - vAsudEva, saMk - saMkaRShNa, prad - pradyumna and anir - aniruddha

In yOshAgni, the genitals are samidhe. When the agni gets in contact with kAShTa, the exciting dialogue that is generated is dhUmA, while the vagina is the flame. The act of copulation is keMDa while the happiness derived from ejaculation is kiDigaLu.

Thus in yOShAgni, while meditating on aniruddha ParamAtma, one should offer the semen as Ahuti. ParamAtma would accept our offering and forgive all our faults, destroys our ignorance and protects us by increasing our knowledge.

aidu agnigaLalli mariyade

aidu rupAtmakana ippa

ttaidu rUpagaLalanudinadi nenevarige janumagaLa

aidisanu naLinAxa raNadoLu

maidunana kAydaMte salahuva

baidavage gatiyitta bhayahara bhaktavatsalanu....HKAS_06-07

aidu agnigaLalli = in the paMchAgni-s i.e. AkAsha, mEgha, bhUmi, pita and janani

mariyade = without forgetting

aidu rupAtmakana =the five rUpa-s of ParamAtma - nArAyaNa, vAsudEva, saMkaRShaNa, pradyumna & vAsudEva

ippattaidu rUpagaLa = 25 bhagavad rUpa-s

anudinadi = always

nenevarige = to those who remember Him as described in the previous stanzas

janumagaLa = future births

aidisanu = will not come (for those who meditate as described)

naLinAxa = shrI KR^ShNa

raNadoLu = during the mahAbhArata war

maidunana = His sister's (subhadra) husband i.e. aRjuna

kAydaMte = protected from enemies

salahuva = protect

baidavage = shishupAla who abused Him to his heart's content (formerly Jaya)

bhayahara = would chase out all the fears of His bhakta-s

bhaktavatsalanu = ParamAtma who has kArunya for His bhakta-s

gatiyitta = provided sadgati to the chEtana of the guard of vaikuMTha (i.e. Jaya)

JagannAtha dAsa explains the ParamAtma protects those who meditate on the 5 rUpa-s of nArAyaNa, vAsudEva, saMkaRShaNa, pradyumna & vAsudEva and the other 25 rUpa-s as explained in HKAS_06-02 to HKAS_06-06 in paMchAgni.

He who understands paMchAgni and meditates on the bhagavadrUpa-s therein would earn the anugraha of ParamAtma.

One must meditate on the bhagavad rUpa-s connected to the five components i.e. samittu, dhUma, aRchi, kiDigaLu & keMDa in each of the agni-s i.e. AkAshAgni, paRjanyAgni, pR^ithivyAgni, puruShAgni, yOShAgni aggregates to 25 rUpa-s plus the 5 rUpa-s connected to the agni itself resulting into 30 bhagavad rUpa-s. ParamAtma would always

Protect such devotees.

There are two examples quoted by JagannAtha dAsa

1) This example relates to 'naLinAxa raNadoLu maidunana kAydaMte'. ParamAtma shrI kR^iShNa protected aRjuna in the battle field of kuruxEtra during the mahAbhArata war. aRjuna was married to subhadra (sister of kR^iShNa). Thus aRjuna was His 'maiduna'. kR^iShNa was also the charioteer for aRjuna. kR^iShNa was thus paRtha sArathi. During the war He saved aRjuna from the dangerous saRpAstra which was released by kaRNa, by lowering the chariot by a few inches into the ground with His toe. There are many instances like this in the mahAbhArata.

In this connection, shrI jaMkhaMDi vAdirAjAchaRya in his book "vyAsadAsa siddhAMta koumudI" provides another explanation too. ruKmi is the brother of rukmiNi, who is married to kR^iShna. Thus rukmi is the 'maiduna' of kR^iShna. rukmi wanted his sister rukmiNi to be married off to chaidyarAja shishupAla. When this was not about to happen, rukmi engaged in a battle with kR^iShNa. kR^iShNa could have killed him easily but upon the request of rukmiNi, He let off rukmi by partly shaving off his head and chopping off half his mustache.

aRjuna and rukmi are both 'maiduna-s' for kr^iShNa and both the cases are related to the battle field. However, aRjuna was His bhakta, whereas rukmi turned out to be His opponent taking the side of shishupAla. However, kR^iShna saved both of them. aRjuna was saved because he was His bhakta and rukmi was saved at the behest of rukmiNi.

Nevertheless, most authors refer aRjuna as the 'maiduna' of kR^iShNa.

2) The other example relates to 'baidavage gatiyitta' i.e killing shishupAla.

The two dvArapAlaka-s of ParamAtma i.e. jaya & vijaya were cursed by sanakAdi R^iShi and were thus to obtain 3 janma-s on Earth as daitya-s. During dvApara yuga they were born as shishupala and daMtavakra. Both of them had dvayavEsha. The dEha of shishupAla had the two AvESha-s one that of the sachchEtana i.e. jaya and the other of shishupAla.

During the rAjasUya yAga performed by pAMDava-s, shishupAla not only objected to the prime pUja offered to kr^iShNa and also abused kr^iShNa. shishupAla had already been excused 99 times for his abuses to kR^iShNa. This was the 100th time and finally kRiShNa killed shishupala with His 'chakra' and provided sadgati to jaya and aMdha tamass to shishupAla. Although jaya was carried away by pApa kARya of abusing kR^ishNa, jaya was forgiven by kR^iShNa as he was His bhakta.

Thus ParamAtma always protects His bhakta-s

paMchanArI turagadaMdadi

paMcharUpAtAtmakanu tA shaT

paMcharupava dharisi tattannAmadiM karesi

paMchapAvaka mukhadi guNamaya

paMcha bhutAtmaka sharIrava

paMchavidha jIvarige koTTallalle ramisuvanu....HKAS_06-08

paMchanArI turagadaMdadi = a picture formed with five women made to stand together in such a way that they together appear like a horse.

paMcharUpAtAtmakanu = the five rUpa-s of ParamAtma - nArAyaNa, vAsudEva, saMkaRShaNa, pradyumna & aniruddha

tA = ParamAtma

shaTpaMcharupava dharisi = assuming 30 rUpa-s as enumerated in HKAS_06-02 to HKAS_06-06 in paMchAgni

tattannAmadiM karesi = called by the names of those agni-s

paMchapAvaka mukhadi = via those paMchAgni-s

guNamaya = triguNa-s satva, rajas & tamas

paMcha bhutAtmaka sharIrava = our dEha made out of paMchabhUta-s

paMchavidha jIvarige = dEva, R^iShi, pitR^i, nR^ipa & manuShOttma

koTTu = by giving

allalle = pervading in the sthUla sharIra of those jIva-s

ramisuvanu = does krIDa-s

shrIman nArAyaNa pervades as vAsudEva, saMkaRShaNa, pradyumna & aniruddha and the connected names in the paMchAgni-s in 30 rUpa-s as and He is the reason for the birth and protection of the jIva.

A picture formed with five women made to stand together in such a way that they together appear like a horse ir referred here as - paMchanArI turaga. Although there are five women the akhaMDa picture would look like a horse.

(At the reader's request I can send a JPG picture for view as it is not possible to post anything beyond plain text on this list. Please mail to sgpchar at vsnl.com )

In the same way shrIman nArAyaNa pervades in the components of yaj~na i.e. samittu etc.. in His svabhinna rUpa-s of nArAyaNa,vAsudEva, saMkaRShaNa, pradyumna & aniruddha does and makes us do the kARya-s of paMchAgni-s which have be discussed in the earlier stanzas.

The 30 rUpa-s are just tabulated below for a quick reference.

*nArA - nArAyaNa, vAsu - vAsudEva, saMk - saMkaRShNa, prad - pradyumna and anir - aniruddha

Pervading in 6 rUpa-s in each of the paMchAgni-s and known by the names of samittu, dhUma, aRchi, keMDa & kiDigaLu of the components. There is no difference between His names of nArAyaNa, vAsudEva, saMkaRShaNa, pradyumna & aniruddha thus 'svagata bhEda vivaRjita' ParamAtma

The jIva is offered as Ahuti in AkashAni to nArAyaNa, then as rain in paRjayAgni to vAsudEva to reach pR^ithvi, then offered as Ahuti in agriculture to saMkaRShana, then offered as Ahuti through the semen of the father in puruShAgni to pradyumna and finally as Ahuti into the mother's womb in yOShAgni to aniruddha and is finally born.

Connected with the tri-guNa-s, the jIva is gifted with a paMchabhoutika sthUla dEha. ParamAtma gifts it to 5 types of jIva-s i.e. dEva, R^iShi, pitR^i, nR^ipa & manuShOttma and does krIDa-s.

vidhibhavAdi samasta jIvara

hR^idayadoLagEkAtmanenisuva

padumanAbhanu achyutAdiyanaMta rUpadali

AdisubhUtAdhyAtmavadhi dai

vadoLu karesuva prANa nAgA

bhidhanu dasharupadali dashavidha prANaroLagiddu..HKAS_06-09

vidhibhavAdi = Brahma, R^idra and others

samasta jIvara = all trividha jIva-s upto the blade of grass

hR^idayadoLage = in the heart of our sthUla dEha

EkAtmanenisuva = as the same biMba rUpi ParamAtma in everyone (Remember He is also called 'Atma')

padumanAbhanu = padmanAbha ParamAtma

achyutAdi = achyuta, anaMta, gOviMda and other names

anaMta rUpadali = in infinite number of rUpa-s

AdisubhUta = indicated in AdhibhUta sthUla dEha as achyuta ParamAtma

AdhyAtmavadhi = indicated in AdhyAtma manO iMdriya-s as anaMta ParamAtma

AdidaivadoLu = indicated in Adhidaiva dashEMdriya-s as gOviMda

karesuva = called by those names as per the adhiShThAna

prANa = in prANa, apAna, vyAna, udAna & samAna (paMcha prANa-s)

nAgA = in nAga, kURma, kR^ikala, dEvadatta & dhanaMjaya (paMcha upa-prANa-s)

abhidhanu = called by those names as above

dasharupadali = in those 10 rUpa-s as above

dashavidha prANaroLagiddu = in the 10 types of prANa-s

Infact marudgaNa-s are listed in HKAS_05-30 refer http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-June/000871.html

By 'samasta jIvara' we mean all the trividha jIva-s right from Brahma, R^idra upto a blade of grass. biMba rUpi ParamAtma pervading in the hearts of all jIva-s is called mUlEsha. He is also called 'EkAtma'. Indeed this is the same PadmanAbha rUpi ParamAtma, while He relaxes on the ocean and is served only by ramAdEvi during praLaya. He is also known as PadmanAbha as He is the mULa kAraNa for sR^iShTi. This is the AdyavatAra rUpa and is known to be pervading as achyuta, anaMta and gOviMda in agonies of Adibhoutika, AdhyAtmika, Adidaivika and gets those experience for the jIva.

Adibhoutika:-

Our sthUla dEha consisting of paMchabhUta-s i.e.pR^ithvi (Earth), appu (Water), tEjas (Fire), AkAsha (Sky) & vAyu (Air) has its own agonies or anguish. These are called Adibhoutika. Pervading as achyuta ParamAtma, He brings the experience of Adibhoutika to the dEha.

AdhyAtmika:-

manO iMdriya is related to AdhyAtmika. The agony caused by the gain or loss of wealth, house, wife, son etc.are all AdhyAtmika. anaMta ParamAtma pervades here and gets these experiences to us.

Adidaivika:-

The dEvata-s of the dashEMdriya-s, through daitya-s by the prEraNa of ParamAtma and by the regulation of vAyu dEvaru does and makes us do pApa kARya-s and obtains us the agonies as a result of those kARya-s. This is called Adidaivika. gOviMda ParamAtma pervades here and gets us these experiences.

PadmanAbha ParamAtma is also known by the name 'Atma' and by pervading in the heart of all jIva-s gives the experience of Adibhoutika, AdhyAtmika & Adidaivika by pervading in His names achyuta, anaMta & gOviMda respectively.

Pervading in prANa, apAna, vyAna, udAna & samAna (paMcha prANa-s) and in nAga, kURma, kR^ikala, dEvadatta & dhanaMjaya (paMcha upa-prANa-s), thus dashapraNa-s acting under the control of mukhya prAna, ParamAtma does all these kriya-s.

The table below summarizes the above discussion:-

1) AkAsha tatva supports shabda tanmAtra and upa-vAyu nAga is present there. kR^iddhOlka rUpi ParamAtma is the niyAmaka and provides the ability to hear for the ears. He provokes interest in hearing bad words and bad dialogues or news.

2) vAyu tatva supports spaRsha tanmAtra and upa-vAyu kR^ikaLa is present there. mahOlka rUpi ParamAtma is the niyAmaka and grants the sense of touch for the skin. He provokes the passion (mOha) through delusion (bhrAmti) for the enjoyment of the sense of touch of bad women with a feeling that they belong to him.

3) tEjas tatva supports rUpa tanmAtra and upa-vAyu kURma is present there. vIrOlka rUpi ParamAtma is the niyAmaka and provides the sense of sight for the two eyes. He provokes the the ignorance of mahAmOha by way of providing a wrong sense of enjoyment in watching dirty pictures or reading dirty books or staring at other women.

4) appu tatva supports rasa tanmAtra and upa-vAyu dEvadatta is present there. dyulka rUpi ParamAtma is the niyAmaka and provides the sense of taste for the tongue. He provokes the the ignorance of tAmisra by way of providing a wrong sense of enjoyment in a taste for non-naivedya food, niShiddha items and speaking angrily.

5) Lastly, pR^ithvi tatva supports gaMdha tanmAtra and upa-vAyu dhanaMjaya is present there. sahasrOlka rUpi ParamAtma is the niyAmaka and provides the sense of smell for the nose. He provokes the the ignorance of aMdhatAmisra by way of providing a weakness for the enjoyment in the aroma of alcoholic drinks resulting into shortening of life span.

Thus the above five are classified as tama, mOha, mahAmOha, tAmisra and aMdhatAmisra are collectively called aj~nAna paMchaka or avidya paMchaka. duRgA nAmaka ramAdEvi is the abhimAni. duRgAramaNa R^idrAMtaRgata saMkaRShaNa ParamAtma regulates the iMdriya-s through the manOtatva and gives the experience of the above.

aidavidyegaLoLage iha nA

gAdigaLadhiShThAnadali laku

mIdhavanu kR^iddhOlka modalAdaidu rUpagaLa

tA dharisi sajjanaravidyava

ChEdisuva tAmasarigaj~nA

nAdigaLa koTTavaravara sAdhanava mADisuva.....HKAS_06-13

aidavidyegaLoLage = 5 avidya-s stated in the previous stanza i.e. tama, mOha etc

iha = existing there

nAgAdigaLa = paMcha vAyu-s called nAga, kURma, kR^ikala, dEvadatta and dhanaMjaya

adhiShThAnadali = as aMtaRyAmi

lakumIdhavanu =laxmIpati shrIman nArAyaNa

kR^iddhOlka modalAda = kR^iddhOlka, mahOlka, vIrOlka, dyulka & sahasrOlka

aidu rUpagaLa = 5 rUpa-s

tA dharisi = nArAyaNa Himself taking those rUpa-s

sajjanara = satvika jIva-s fit for mukti

avidyava = unnecessary ignorance

ChEdisuva = cuts into pieces

tAmasarige = tamOyOgya jIva-s

aj~nAnAdigaLa = ignorance

koTTu = gives according to their yOgyata

avaravara = their respective

sAdhanava mADisuva = makes them do their sAdhana

JagannAtha dAsa elaborates about 'aidavidye'i.e. the 5 avidya-s i.e. tamassu, mOha, mahAmOha, tAmisra & aMdhatAmisra in the previous stanza

1) tamassu - being in complete darkness about the special characteristics of jIveshvara is ignorance, which is called tamassu

2) mOha - the unnecessary understanding that jIvEshvara is biased by Himself, which is an called mOha

3) mahAmOha - the fanatism that undoubtedly jIvEshsvara is biased by Himself is mahAmOha

4) tAmisra - the enmity in persons who oppose that 'jIvEshvara is biased' is called tAmisra

5) aMdhatAmisra - the war with persons who defend 'jIva-Isha bhEda' is called aMdhatAmisra.

Thus upa-vAyu-s - nAga, kR^ikala, kURma, dEvadatta, dhanaMjaya are present in tamassu, mOha, mahAmOha, tAmisra & aMdhatAmisra respectively and they are related to paMtanmAtra-s i.e. shabda, spaRsha, rUpa, rasa and gaMdha respectively and these are the adhisThAna-s for the paMcha avidya-s.

ParamAtma in His different bhagavadrUpa-s i.e. kR^iddhOlka, mahOlka, vIrOlka, dyulka & sahasrOlka as explained below:-

1) kR^iddhOlka - 'kRit' means krOdha or anger. The rUpa which destroys anger is called kR^iddhOlka rUpa. The sajjana-s are sometimes seized by anger and He destroys that anger. Whereas, He increases the anger of the tamO jIva-s. 'ulka' means flaring up like fire. Thus 'kR^iddhOlka' rUpa.

2) mahOlka - since ParamAtma provides happiness to R^idra, iMdra and other dEvata-s He is called mahOlka. However, He increases the sadness of ayOgya-s.

3) vIrOlka - the R^iju-s do not have ignorance. Their knowledge is 'atirOhita' meaning - that which does not get destroyed even during praLaya. He provides them happiness thus He is called 'vIrOlka'

4) dyulka - 'dyu' means svaRga and other lOka-s. He enlightens them by His radiance, thus called 'dyulka'

5) sahasrOlka - since He provides light which is more powerful than crores of Sun, He is called 'sahasrOlka'

Thus, in His five rUpa-s of kR^iddhOlka, mahOlka, vIrOlka, dyulka & sahasrOlka ParamAtma destroys the avidya-s in the sajjana-s (yOgya chEtana-s) and gives avidya-s the tamOjana-s (ayOgya chEtana-s) and does and makes them do sAdhana.

gOvugaLoLudgIthaniha pra

sthAva hiMkAreraDu rupada

lAviyajagaLoLihanu pratihArAvhayagaLoLu

jIvanaprada nidhana manujaro

LI vidhadoLiha paMcha sAmava

jAva jAvake nenevarige aidisanu janumagaLa....HKAS_06-14

In this stanza, JagannAtha dAsa explains the bhagavadrUpa-s in different animals as under:-

1) gOvu (cow), 2) kuri (sheep), 3) mEke (buck), 4) kudure (horse) and 5) manuShya (man)

The bhagavadrUpa-s in them are:-

1) nArayaNa, 2) vAsudEva, 3) saMkaRShaNa, 4)pradyumna and 5) vAsudEva

and their respective bhagavannAma-s:-

1) udgItha, 2) prasthAva, 3) hiMkAra, 4) pratihAra and 5) nidhana

These five names have been enumerated in the sAma vEda thus they are called here as paMcha sAma.

Thus, a person who meditates on the five names, one in each yAma (jAva jAvake) of the day will not obtain janma again and they get mOxa.

1) In 'gOvu' mUla rUpi shrIman nArAyaNa pervades as udgItha.

2) In 'kuri' (Avi) vAsudEva ParamAtma pervades as prasthAva. The wool from the sheep is used to make woolen blankets (kaMbaLi), which protects us from cold during winter.

3) In 'mEke' (aja) pradyumna ParamAtma pervades a hiMkAra. 'hiM' meaning sR^iShTi. sR^iShTikaRta pradyumna is called hiMkara.

4) In 'kudure' (haya), aniruddha ParamAtma pervades as pratihAra. Since He moves with high speed He is refered as 'haya'.

5) In 'manuShya' saMkaRShaNa ParamAtma pervades as nidhana. Since He is layakaRta (saMhara), He is called nidhana.

yugachatuShtayagaLalli tAni

ddyugapravaRtaka dhaRma kaRmaga

Lige pravaRtaka vAsudEvAdIreraDu rUpa

tegedukoMDu yugAdikR^itu tA

yugapravaRtakanenisi dhaRma

praghaTakanu tAnAgi bhakutarigIva saMpadava....HKAS_06-15

yugachatuShtayagaLalli = the four yuga-s i.e kR^ita, trEtA, dvApara and kali

tAniddu =He himself being present there

yuga pravaRtaka = those that must be followed (i.e. dhaRma & kaRma)

dhaRma kaRmagaLige = dhaRma related to those yuga-s and the kARma-s that must be performed in those yuga-s

pravaRtaka = stimulates through the tatvadEvata-s and makes the jIva do it

vAsudEvAdi = i.e. vAsudEva, saMkaRShaNa, pradyumna, aniruddha

IreraDu rUpa = 2x2 = 4 rUpa-s

tegedukoMDu = in those rUpa-s

yugAdikR^itu = being Stimulator for the dhaRma-s and kaRma-s of the respective yuga-s

tA yugapravaRtakanenisi = does and makes the do the dhaRma-s and kaRma-s of the respective yuga-s

dhaRma praghaTakanu = He relates the respective yuga dhaRma to the chEtana-s

bhakutarige = His devotees

saMpadava = wealth and other things here on Earth and j~nAna, bhakti, vairAgya required for His anugraha

Iva = would give

'yugachatuShtayagaLalli' meaning in the four yuga-s i.e kR^ita, trEtA, dvApara and kali

1) kR^itayuga:-

This is the first yuga in the cycle which lasts for 17, 28, 000 years. vAsudEva ParamAtma is the abhimAni dEvata for this yuga. There is 100% dhaRma in this yuga. There is no adhaRma at all. The ratio of puNya:pApa is 40:1, indicating that there is maximum accumulation of puNya in this yuga. dhyAna and tapas are the kaRma-s of this yuga.

2) trEtAyuga:-

This is the 2nd yuga and it lasts for 12, 96,000 years. saMkaRShana ParamAtma is the abhimAni dEvata for this yuga. The ratio of dhaRma:adhaRma is 3:1 and the ratio of puNya:pApa is 30:10. yaj~na / yAga-s are the kaRma-s of this yuga. tapas, shuddhi and dhyAna are the three dhaRma-s.

3) dvAparayuga

This is the 3rd yuga and it lasts for 8, 64,000 years. Pradyumna ParamAtma is the abhimAni for this yuga. The ratio of dhaRma:adhaRma is 2:2 and the ratio of puNya:pApa is 20:20. Performing dAna and dEvara pUja are the dhaRma-s for this yuga.

4) kaliyuga

This the 4th yuga and it lasts for 4, 32,000 kali is the adhipati here and aniruddha ParamAtma is the abhimAni. The ratio of dharma:adhaRma is 3:1 and the ratio of puNya:pApa is 30:10. The only way to salvation in this yuga is harinAma smaraNe.

ParamAtma by pervading in the four yuga-s i.e kR^ita, trEtA, dvApara and kali as i.e. vAsudEva, saMkaRShaNa, pradyumna, aniruddha respectively, by being being the Stimulator for the dhaRma-s and kaRma-s of the respective yuga-s stimulates through the tatvadEvata-s and makes the jIva do the dhaRma related to those yuga-s and the kaRma-s that must be performed in those yuga-s. He relates the respective yuga dhaRma to the chEtana-s and gives His devotees wealth and other things here on Earth and j~nAna, bhakti, vairAgya required for His anugraha.

ViShNu sahasranAma refers ParamAtma as 'yugAdikR^it'

yugAdikR^it yugAvaRto naikamAyo mahAshanaH

adR^ishyo vyaktarUpashcha sahasrajita anaMtajita ....V S nAma shlOka-33

yugAdikR^it - Even at the end of a yuga, He makes the beginning of another. Even at the dissolution of the Universe, He saves it from the distress of Deluge by beginning the Universe again; even at the end of the Universe through praLaya, He begins Creation again. He can be identified as the Institutor of the yuga. He creates the continuity or connectivity between one yuga and another by ensuring that the life-forms are re-created according to their kaRma-s. .

Some understanding of the time scale is give below:-

1) One cycle of the four yuga-s described above is called 'mahAyuga'

2) Thus one mahAyuga consists of (17, 28,000 + 12, 96,000 + 8, 64,000 + 4,32,000 ) years i.e. 4,320,000 years or 4.32 Mn years

3) 1000 mahAyuga-s (4320 Mn yrs) is a day for Brahma and another 1000 mahAyuga-s make up a night for Brahma. Thus, 8640 Mn years make a daily cycle of Brahma.

4) Brahma's life span being 100 years, would be calculated as:-100x365x8640 Mn years

taleyoLiha nArAyaNanu gaM

TaleDe oDaloLu vAsudEvanu

baladaliha pradyumna eDabhAgadoLaganiruddha

keLaginaMgadi saMkaruShaNana

tiLidu I pari sakala dEhaga

LoLage paMchAtmakana rUpava nODu koMDADu...HKAS_06-16

taleyoLu = in the head

nArAyaNanu = mUla rUpi nArAyaNa

iha = is there

gaMTaleDe = around the neck region

oDaloLu = upto the waist

vAsudEvanu = vAsudEva ParamAtma

baladali = on the right side of our body

iha = pervades

pradyumna = pradyumna ParamAtma

eDabhAgadoLage = on the left side of our body

aniruddha = aniruddha ParamAtma

keLaginaMgadi = from the waist to the end of our feet

saMkaruShaNana = saMkarShaNa ParamAtma

tiLidu = understanding that He pervades there

I pari = in the way as enumerated above

sakala dEhagaLoLage = in the sAdhana sharIra (sthUla dEha) of all chEtana-s

paMchAtmakana rUpava = 5 rUpi ParamAtma i.e. nArAyaNa, vAsudEva, saMkaRShaNa, pradyumna and aniruddha

nODu = meditate so (by imagining their rUpa-s)

koMDADu = praise His guNa-s

biMba rUpi ParamAtma pervades in our paMchabhoutika sthUla dEha. Our dEha is called sAdhana sharIra. ParamAtma does and makes us do various kriya-s through our iMdriya-s who are controlled the iMdriyAbhimAni dEvata-s, who are in turn regulated by mukhya prANa dEvaru. ParamAtma pervades in this sAdhana sharIra from head to toe in His various rUpa-s as decribed in this stanza by JagannAtha dAsa.

1) The most important part of our sharIra is our head. The j~nAnEMdriya-s and the manOvr^itti-s originate their activity from here. ParamAtma pervades in in His 1000 rUpa-s of vishva etc.. in the brahma nADi in the head structured like a 1000 petalled lotus flower. mUla rUpi nArAyaNa pervades here.

2) vAsudEva ParamAtma pervades in the region from the neck to the waist.

3) pradyumna ParamAtma pervades in the right side side of our sharIra from the shoulder to the hands

4) aniruddha ParamAtma pevades in the left side of our sharIra from the shoulder to the hands.

5) saMkaRShaNa ParamAtma pervades from waist to the feet. The functions related to the lower parts of our sharIra.

JagannAtha dAsa implores to all of us to meditate on the 5 rUpi ParamAtma i.e. nArAyaNa, vAsudEva, saMkaRShaNa, pradyumna and aniruddha as described above by imagining their rUpa-s

tanuvishiShTadi ippa nArA

yaNanu kaTipAdAMta saMkaru

ShaNanu shirajaghanAMtavAgiha vAsudEvAkhya

animiSheshaniruddha pradyu

mnanu eDadi balabhAgadali chiM

taneya mALpariguMte mailige vidhi niShEdhagaLu....HKAS_06-17

tanuvishiShTadi = in the entire sAdhana sharIra i.e. from head to toe

nArAyaNanu = mUla rUpi nArAyaNa

ippa = pervades there

kaTipAdAMta = waist to the feet

saMkaruShaNanu = saMkarShaNa ParamAtma

shirajaghanAMtavAgi = from head to the lower back

iha = pervades

vAsudEvAkhya = vasudEva ParamAtma

animiShesha = Lord of dEvata-s (nimiSha - eyelids, animiSha - one who doesn't have eyelids, meaning dEvata-s -they do not sleep)

aniruddha = aniruddha ParamAtma

pradyumnanu = pradyumna ParamAtma

eDadi = on the left side of our sharIara

balabhAgadali = on the right side of our sharIra

chiMtaneya mALparige = those who meditate on the paMcharUpAtma ParamAtma

mailige = unclean / impure state of existence

vidhi niShEdhagaLu = rules of 'this must be done' or 'this must not be done'

uMte = is it there? - meaning it is not there

muLa rUpi shrIman nArAyaNa pervades in His khaMDAkhaMDa rUpa in the entire sAdhana sharIra and does the various vyApAra-s via the tatvEsha-sand brings it to the experience of the jIva-s. The jIva recognizes all the vyApAra-s due to His biMba kriya-s only.

The person who thinks and meditates the following:-

· that shrIman nArAyaNa pervades in His akhaMDa rUpa in the entire sharIra from head to foot, inside and outside and He performs and makes us perform all the vyApAra-s.

· that saMkaRShaNa ParamAtma pervades from the waist to feet and He does and makes us do the functions related to excretory organs and the feet.

· that pradyumna ParamAtma pervades on the right side of our body and the right hand and He does and makes us do the functions related to the right side of our body and right hand.

· that aniruddha ParamAtma pervades on the left side of our body and the left hand and He does and makes us do all the functions related to the left side of our body and left hand'

· that vAsudEva ParamAtma pervades from the waist till the end of our head and He does the functions of digestion, functions of the heart etc.. and protects our sharIra

- such persons are not afflicted by mailige (unclean / impure state of existence) or vidhi niShEdhagaLu (rules of 'DOs' or 'DONTs').

However, all jIva-s are bound by vidhi-niShEdhagaLu. As per their vaRNa-s they are bound by certain kaRma-s and dhaRma-s. ParamAtma has demonstrated them in His avatAra-s as rAma - kR^iShNa and these have also been discussed in sadAchAra smR^iti by shrImadAchARya.

However, all the daihika, mAnasika and vAchanika vyApAra-s are done as prEraka by the kaRmapati biMba rUpi ParamAtma Himself pervading through His paMcharUpa-s and He makes us do the same via the tatvapati-s and bring it to the experience of the jIva-s and bestows kaRma phala according to the anAdi kaRma. This is the most important understanding one should have.

If all the kaRma-s are offered at the Feet of the Lord and if in the course of performing his kaRma the jIva has made even serious errors / lapses in observing maDi/mailige, vidhi-niShEdha by ignorance, then the jIva is not affected by demerits. He is thus not troubled by those lapses. However, if the jIva takes pride that he has himself done all the kaRma - then they cause him trouble.

The kind Lord thus excuses our dOSha-s if we truly offer all our kaRma-s to Him. But this does not mean that the jIva is not bound by 'DOs & DONTs'.

padumanAbhanu pANiyoLagiha

vadanadali hR^iShIkEsha nAsika

sadanadali shrIdharanu jivheyoLigippa vAmananu

mR^iduLa tvagdEshadi trivikrama

madhuvirOdhiyu lOchanadi ka

RNadali ippanu viShNunAmaka shravaNaneMdenisi...HKAS_06-18

padumanAbhanu = padmanAbha rUpi ParamAtma

pANiyoLage = in the two hands

iha = pervades

vadanadali = face (mouth)

hR^iShIkEsha = hR^iShIkEsha ParamAtma

nAsika sadanadali = in the nose - nostrils

shrIdharanu = shrIdhara ParamAtma

jivheyoLigippa = in the tongue

vAmananu = vAmana ParamAtma

mR^iduLa = ability to recognize something soft (as well as hard)

tvagdEshadi = in tvagEMdriya

trivikrama = trivikrama dEvaru

madhuvirOdhiyu = madhusUdana ParamAtma, who killed madhu daitya

lOchanadi = in the two eyes

kaRNadali = in the two ears

viShNunAmaka = viShNu ParamAtma

shravaNaneMdenisi = called 'shravaNa

ippanu = exists

From this stanza onwards until stanza-22 JagannAtha dAsa explains the bhagavadrUpa-s that regulate 24 tatvas-s.

1) We accept dAna with our two hands. daxaprajApati is the abhimAni dEvata. Yaj~na-s husband padmanAbha rUpi ParamAtma does and makes us do the vyApAra-s related to the hands

2) agni is the tatvAbhimani for the face (mouth). buddhi's (laxmIdEvi's rUpa) husband hR^iShIkEsha does and makes us do the vyApAra of talking / discussion. hR^iShIkEsha (hR^iShIka + Isha), hR^iShIka means 'iMdriya-s' the regulator of iMdriya-s is called hR^iShIkEsha'.

3) nAsatya and dasra - the two ashvini dEvata-s are the abhimAni. prakr^ikti's (laxmIdEvi's rUpa) husband shrIdhara ParamAtma does and makes us does the function of smelling.

4) varuNa is the abhimAni for the tongue. vR^iShAkapi's (laxmIdEvi's rUpa) husband vAmana dEvaru is the niyAmaka here carries out the function of taste and gets us the experience of the same.

5) Skin is the most sensitive and also very soft. ahaMkAra prANa is the abhimAni. ramA's (laxmIdEvi's rUpa) husband trivikrama ParamAtma experiences softness and hardness of touch, hot and cold temperature and makes the jIva experience the same.

6) sURya is the abhimAni for the eyes. kamalA's (laxmIdEvi's rUpa) husband madhusUdana experiences the sense of sight and recognizes the shape, size, color of all things and makes the jIva experience the same.

7) chaMdra is the abhimAni for the ears. padmA's (laxmIdEvi's rUpa) husband viShNu experiences the sense of hearing of all sounds and voices and makes the jIva experience the same.

The table below summarizes the above discussion:-

TOTAL 16

By pervading in aniruddha, pradyumna, saMkaRShaNa, vAsudEva & nArayaNa as taijasa, prAj~na & tuRya thus 5x3=15 called here as 'mUraidurUpadali' as tabulated in the tables below.

Normal tasks of j~nAnEMdriya-s inherent in the liMga sharIra are:-

'saRvAsunilaya' (saRva = in all, asu = living things, nilaya = lives there) meaning mUla rUpi nArAyaNa exists in all living beings.

Refering to the following from viShNu sahasra nAma

bhUtAvAso vAsudEvaH saRvAsunilayO'nalaH ----V S nAma -76

The interpretations for the nAma cover the following:

a) ParamAtma is the necessary and essential support for His true devotees who cannot live without Him;

b) He is the support and vital life-force for all beings;

c) He is the final resting place for all souls at the time of praLaya.

The sum total of all this is that all the beings dwell in Him and have Him as their support during their existence in this world and during their laya in Him during praLaya.

This 'sarvAsunilaya' - mUla rUpi ParamAtma pervades inside and outside our dEha known as dvAsupaRNa (shruti)

About dvAsupaRNa -

The athaRvaNOpanishad maMtra states:-

"dvAsupaRNA sayujA sakhAya samAnaM vR^ixaM paripasvajAtE

tayOranyaH vippalaM svAdvattshyanannyO abhichAkashIti"

sayujA = always with us

sakhAya = like a friend

dvAsupaRNA = two paxi-s or birds (jIva & Isha)

samAnaM vR^ixaM = our body tree (like ashvattha tree)

paripasvajAtE = has embraced them

tayO = in those two

anyaH = jIva paxi

vippalaM = ashvattha phala -meaning the phala-s borne by our dEha

svAdu = thinks that it is tasty

atti = and eats the same

anyaH = IshAkhya paxi

anshnan = does not eat the kaRma phala-s obtained by jIva

abhichAkashIti = glows brightly

In the tree of our dEha there live two birds jIva & ISha and both are anAdi and they are different from each other as enunciated by the words above. Isha is the biMba for all and is the saRva niyAmaka, Stimulator whereas the jIva is the pratibiMba and is dependent - is the stimulated and controlled by the biMba.

If one meditates upon ParamAtma with the above understanding of Isha-dAsa, paMcha bhEda tAratamya and realizing that ParmAtma is is the prEraka for all. This anusaMdhAna is understood to be 'sadupAsana'

Those desirous of aparOxa must progress on this path of sadupAsana to obtain jIvanmukti - i.e. free from the cycle of birth and death.

tannaMtAnaMta rupa hi

raNya gaRbhAdigaLoLage kA

ruNyasAgara harahi avaravarakhiLa vyApara

banna baDadale mADimADisi

dhanyarenisi samasta divijara

puNyakaRmava svIkarisi phalavittu pAlisuva.....HKAS_06-31

kAruNyasAgara = ParamAtma - who is like the Sea of Kindness

tannaMtAnaMta rupava = His infinite rUpa-s

hiraNya gaRbhAdigaLoLage = in chatuRmukha Brahma and others

harahi = pervading in them

avaravara = those dEvata-s'

akhiLa = all types of

vyApara = kARya-s (or kaRma-s)

banna baDadale = without being tired

mADi = does them via His biMba kriya

mADisi = makes them do the same

dhanyarenisi = makes them feel holy (puNyavaMta)

samasta divijara = BramAdi dEva-s upto gaMdhaRva-s

puNyakaRmava = the puNya sAdhana kaRma phala-s obtained with the feeling of Isha-dAsa and that He is the prEraka

svIkarisi = accepting those

phalavittu = bestowing on them the phala for those i.e. His darshana

pAlisuva = protects them

mUla rUpi shrIman nArAyaNa has infinite virtuous qualities and He holds infinite svAbhinna rUpa-s. He pervades in the chetana-s in infinite rUpa-s to perform bhagavadvyApAra.

ParamAtma pervades in chatuRmukha Brahma and other dEvata-s in His infinite rUpa-s.

In those dEvata-s He is called by those names at those places and exhibits in those rUpa-s, by those shapes and performs the biMba kriya-s in them and makes them do the same. In the tatvAbhimAni dEvata-s, He does their respective tatva kARya-s and makes us do the same.

Although He is the Initiator and Stimulator for all kriya-s, He is not affected with physical exhaustion, or mental tiredness to Himself for having done these kriya-s although for a normal person when he does any kriya, he would feel physically & mentally exhausted. However, performing the jagadvyApAra tirelessly is quite natural for ParamAtma. Thus ParamAtma is different from the jIva-s and jaDa-s.

There are infinite rUpa-s in each of His rUpa-s, infinite guNa-s in each of His guNa-s, and infinite kriya-s in each of his kriya-s. Such ParamAtma - Jagatprabhu pervades in all the dEvata-s and does all the kriya-s 'banna baDadale' - without being tired and makes them do the same and plays about. By this process 'samasta divijara puNyakaRmava svIkarisi' says JagannAtha dAsa. The resultant kaRma phala-s are bestowed to the jIva-s but are not taken by ParamAtma but since He is there in those persons in His aMtaRgata rUpa, It is described as 'svIkarisi' in the stanza.

Thus He pervades in all the dEvata-s in His infinite rUpa-s, does all the puNya kaRma-s and makes them do the same and bestows the puNya phala-s on them and makes them puNyavaMta-s and protects them.

sAgaradoLiha nadiya jalabhE

dAgasadoLippabda ballavu

kAgegubbigaLariyeballave nadiya jalasthitiya

bhOgivara pariyaMkashayanano

LI guNatraya baddha jagaviha

dAgamajj~nyaru thiLivarajJnyAnigaLigaLavaDadu....HKAS_06-32

sAgaradoLu = in the sea

iha = mixture of (sea water & river water)

nadiya jala = every river water

bhEda = the difference of the salty sea water and sweet river water

AgasadoLu = in the sky

ippa = moving about

abda = clouds

ballavu = may know

kAgegubbigaLu = crow, sparrow and other birds

nadiya jalasthitiya = the sweet water present in the sea

ariyeballave = would they understand? Meaning - they will never know

bhOgivara = shESha dEvaru

pariyaMka = as His bed

shayananoLu = ParamAtma who sleeps on this bed (shESha dEvaru)

guNatrayabaddha = bound by triguNa-s i.e. satva, rajas & tamas

I jagavihudu = that this world exists

Agamaj~nyaru = those knowledgeable persons who have studied sachChAstra

thiLivaru = will understand

aj~nyAnigaLige = those who do not have bhEda j~nAna

aLavaDadu = will never understand

Although many rivers flow into the sea and get mixed up, their identity as separate rivers exists - which is a secret only the clouds in the sky know. The clouds fall as rain and they form rivers and ultimately join the sea. However, the birds flying in the same sky do not know this fact. In the same way, although this entire world borne out of triguNa-s from the mUla prakR^iti i.e. the jaDa-s, sthAvara jIva-s & jaMgama jIva-s, who are governed by anAdi kaRma would all ultimately reach the ParamAtma - the One who rests on shESha dEvaru they still remain distinctly different. That is how ParamAtma is the prime Abode for all the jaDa-s and chEtana-s but still remains different. This secret is understood by those knowledgeable persons who have studied sachChAstra, whereas this cannot be understood by the ignorant tamO yogya-s.

karaNaguNa bhUtagaLoLage ta

dvararenipa brahmAdi divijaro

Laritu rupachatuShTayagaLanudinadinadi saRvatra

smarisutanumOdisuta higguta

paravashadi pADuvavarige ta

nnirava tOrisi bhavavimuktara mADi pOShisuva....HKAS_06-33

karaNa =paMchaj~nAnEMdriya-s & paMchakaRmEMdriya-s

guNa = triguNa-s i.e. satva, rajas & tamO guNa-s (or the guNa-s of the tanmAtra-s i.e. gaMdha, rasa, etc.)

bhUtagaLu = AkAsha, vAyu, tEja, appu & pR^ithivi

oLage = in these above

tadvararenipa = their abhimAni dEvata-s

brahmAdi = from mahatvAbhimAni Brahma and till pR^ithivi abhimAni bhUdEvi, shanaishchara

divijaroLu = in those dEvata-s

rupachatuShTayagaLu = the four rUpa-s of aniruddha, pradyumna, saMkaRShaNa & vAsudEva

aritu = understand them with knowledge

anudinadinadi = everyday

saRvatra = everywhere in all beings, at all places and all times

smarisuta = meditating in the mind

anumOdisuta = not only with knowledge but experiencing the same

higguta = being happy

paravashadi = with singlemindedness

pADuvavarige = those who sing His praise

tannirava = His daRshana

tOrisi =shows (His daRshana)

bhavavimuktara = releases them from the bondage of the cycle of life & death

mADi = does

pOShisuva = protects them by keeping them in the tridhAma-s

After telling us the locations of the various bhagavadrUpa-s in the dEha of all chEtana-s in the previous stanzas, JagannAtha dAsa now dwells upon dashEMdriya-s, tri-guNa-s, paMchabhUta-s and their respective tatvAbhimAni dEvata-s' aniruddhAdi rUpa-s and the phala obtained by doing so.

The karaNa-s are the paMchaj~nAnEMdriya-s and the paMchakaRmEMdriya-s. The manas and the manOvR^itti-s control these dashEMdriya-s. This group is refered as the ekAdashEMdriya-s. We must meditate upon aniruddha ParamAtma in these and the vyApAra-s done by them.

Thr triguNa-s i.e. satva, rajas & tamas guNa-s are connected to the liMga dEha and the anAdi svarUpa dEha. From anAdi kAla the svarUpa dEha is covered by the liMga dEha. The normal differential pattern of the triguNa-s is the cause for the jagat sR^iShTi. In the same way the unusual jIva is bound by the cycle of birth & death. All this is according to the ichChA and lIla of that Supreme ParamAtma. This is the endeavor of pradyumna ParamAtma. Thus in the triguNa-s we must meditate upon pradyumna ParamAtma..

pR^tivi, appu, tEjas, vAyu & AkAsha are the paMchamahAbhUta-s and they normally convey gaMdha, rasa, rUpa, spaRsha & shabda as their respective tanmAtra-s. The guNa-s and the guNi-s are mutually related. saMkaRShaNa ParamAtma pervades in this relationship. We must thus meditate upon saMkaRShaNa as the Initiator for this relationship.

We must meditate upon vAsudEva ParamAtma who pervades in the 24 abhimAni dEvata-s. vasudEva ParamAtma as the aMtaRgata in the tatvAbhimAni dEvata-s does the tatva kARya-s via biMba kriya-s and makes those dEvata-s do the same.

This is refered here as 'tadvararenipa'. tat - meaning those respective tatva-s, vara - means yajamAna or tatvAbhimAni dEvata-s

In this way we must meditate upon aniruddha, pradyumna, saMkaRShaNa & vAsudEva rUpa-s in the dashEMdriya-s, triguNa-s, paMchabhUta-s and tatvapati dEvata-s respectively. These rUpa-s are however not different from mUla rUpa of shrIman nArAyaNa.

The dissimilarity in the triguNa-s gives rise to the four sUxma tatva-s i.e. avyakta tatva, mahattatva, ahaMkAra tatva and manas tatva.

In this way, if one meditates with singlemindedness upon the four aniruddhAdi rUpa-s as enunciated above at all places, times and conditions of life, not only with knowledge but experiencing the same and singing His praises happily, He would show His biMba daRshana to them and release them from the bondage of the cycle of life & death and protect them by keeping them in the tridhAma-s.

mUlarUpanu manadoLiha shrava

NAliyoLagiha matsya kURmanu

kOlarupanu tvagrasanadoLagippa narasiMha

bAlavaTu vAmananu nAsika

nALadoLu vadanadali bhARgava

vAlibhaMjana hastadoLu pAdadali shrIkR^iShNa...HKAS_06-34

mUlarUpanu = shrIman nArAyaNa

manadoLiha = in the manas

shravaNa = in the eyes

AliyoLage = in the eyes

iha = exists

matsya = matsya ParamAtma

kURmanu = kURma avatAra

kOlarupanu = varAha rUpi ParamAtma

tvak = tvagIMdriya

rasanadoLu =jivhEMdriya

ippa = exists

narasiMha = narasiMha ParamAtma

bAlavaTu = bAla brahmachAri

vAmananu = vAmana rUpi paramAtma

nAsikanALadoLu = in the nostrils

vadanadali = in the mouth i.e. vAgIMdriya

bhARgava = parashurAma dEvaru

vAlibhaMjana = shrI rAma who killed vAli

hastadoLu = in the two hands

pAdadali = in the two feet

shrIkR^iShNa =kR^iShNa rUpi ParamAtma

mUla rUpi shrIman nArAyaNa resides in our manas and is the prEraka for the manOvR^tti-s.

matsya ParamAtma pervades in shravaNEMdriya (in the ears) and He is the Initiator hearing.

kURma ParamAtma pervades in 'ali' - netrEMdriya (in the eyes) and He initiates sight.

kOla rUpi varahA ParamAtma pervades in 'tvak' - tvagEMdriya (in the skin) and He initiates the sense of touch via vAyu tatva.

narasiMha ParamAtma pervades in rasEMdriya (in the tongue) and initiates the sense of taste.

bAla brahmachAri vAmana ParamAtma pervades in ghrANEMdriya (in the nostrils) and initiates the sense of smell.

bhR^igukulOttama bhARgava parashurAma ParamAtma pervades in vAgIMdriya (in the mouth) and initiates speech.

shrI rAma who killed vAli, pervades in hastEMdriya (in the hands) and accepts or gives gifts / donation.

shrI kR^iShNa ParamAtma pervades in our feet and enables us to move around.

jena vimOhaka buddha pAyuga

danujamaRdana kalki mEDhradi

initu dasharupagaLa dashakaraNaMgaLali tiLidu

anubhavipa viShayagaLa kR^iShNA

RpaNavenalu kaigoMba vR^ijinA

Rdana vara jagannAtha viThThala vishvavyApakanu....HKAS_06-35

jenavimOhaka = loved by jains

buddha = buddha rUpi ParamAtma

pAyuga = pAyu - gudEMdra

danujamaRdana = killer of daitya-s

kalki = kalki avatAra

mEDhradi = upasthEMdriya

initu = in this way

dasharupagaLa = matsya, .. 10 rUpa-s

dashakaraNaMgaLali = paMchaj~nAnEMdriya-s & paMchakaRmEMdriya-s

tiLidu =understand with anusaMdhana

anubhavipa = that we experience

viShayagaLa = shabda and other viShaya-s

kR^iShNARpaNavenalu = understanding that biMba rUpi ParamAtma does and makes us do all the kriya-s and offering the same to Him

vR^ijinARdana = would eliminate all our sins

vara = saRvOttama

jagannAtha viThThala = biMba rUpi JagannAtha viTala

vishvavyApakanu = ParamAtma who pervades in the whole world

kaigoMba = would accept

mUla rUpi shrIman nArAyaNa pervades in the manas which controls the dasha karaNa-s in His various rUpa-s of matsya..kalki and performs the respective tatvakARya-s through the respective tatvAbhimAni-s and makes us do the same.

By pervading in His aMtaRyAmi rUpa in the tatvAbhimAni dEvata-s of the iMdriya-s He is present in gaMdha, rasa, rUpa, spaRsha & shabda and gets the experience of these to the jIva. This is His vyApAra indeed.

In this way, iMdriyagOLakAMtaRgata bhagavadrUpa, karaNAMtaRgata bhagavadrUpa, viShaya prEraka bhagavadrUpa connecting the respective iMdriya-s with the viShaya-s ----- meditating on all these rUpa-s is what JagannAtha dAsa refers as 'kR^iShNARpaNavenalu'. If we say 'kR^iShNARpaNa' to the experience of viShaya-s, then the all pervading pApaparihARtaka ParamAtma accepts that sEva and eliminates our sins.

The following table shows the EkadashEMdriya-s and the respective bhagavadrUpa-s:-