-Translated by SGP Char

Chapter 9: udAttAnudAtta saMdhi (31 Padyas)

This saMdhi is also referred as vaRNaprakriyA saMdhi or jIvaprakaraNa saMdhi.

This udAttAnudAttA saMdhi explains as to how ParamAtma pervades in the resultant meanings by pronouncing the sounds of vaRNa-s in elevated tone & lowered tone and how He is represented in the names starting from those vaRNa-s and in those rUpa-s in the 51 alphabets.

This saMdhi is also referred as "jIvaprakaraNa saMdhi" since it also explains about our svarUpa dEha, aShTadaLa padma, how mUlEsha pervades there and about the experience which the jIva gets via His various kriya-s originating from there.

This saMdhi is also referred as "vaRNaprakriya saMdhi" because there are 51 alphabets from 'a' to 'xa'. Each alphabet represents a bhagavadrUpa as listed in HKAS_06-26 referred in http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001012.html , their pronunciation, the formation of words by the connection of vaRNa-s and the resulting phrases and sentences forming into meaningful paragraphs recited in pleasing sounds and the indicating the meaning contained therein.

Therefore this saMdhi can be either referred as:-

1. udAttAnudAttA saMdhi

2. jIvaprakaraNa saMdhi

3. vaRNaprakriya saMdhi

harikathAmr^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

hariyu paMchAshadvaraNa su

svara udAttanudAtta prachaya

svarita saMdhi visaRga biMdugaLoLage tadvAchya

iruva tattannAmarUpaga

LaritupAsanagaivariLeyoLu

surare sari nararalla avarADuvide vEdARtha...HKAS_09-01

hariyu = biMba rUpi shrI hari, who destroys all our sins

paMchAshadvaraNa = 50 vaRNa-s or alphabets from 'a' to 'La' (except 'xa' which contains all the vaRNa-s)

susvara = normal good tone

udAtta = higher tone (elevate d tone)

anudAtta = lower tone

prachaya = medium tone

svarita = stringed tone (like 'mmmmm.' or 'nnnnnnn.')

saMdhi = joining two alphabets

visaRga = pronouncing alphabets ending with 'aH'

biMdugaLoLage = half alphabet with a dot

tadvAchya = known by those names in these above

iruva = giving the abhivyaMjana shakti to the vaRNa-s

tattannAma = known by the names of those vaRNa-s

rUpagaLa = rUpa-s known by those vaRNa, svara, dhvani, from aja to shri

laxmI narasiMha from 'a' to 'xa' as listed in HKAS_06-26 refered in http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001012.html

aritu = understand with proper j~nAnAnusaMdhana

upAsanagaivaru = those who meditate upon those names

iLeyoLu = on this Earth

surare sari = they are dEvata-s

nararalla = they are not normal humans

avarADuvide = whatever they speak

vEdARtha = are vEda vAkya-s (and not any other thing)

biMba svarUpi ParamAtma, who is the Destroyer of all sins of all the chEtana-s pervades in the 50 alphabets from 'a' to 'La' (considering saMskR^ita language), with understanding that 'xa' contains all the 50 vaRNa-s.

The resultant tone (svara) of pronouncing words formed by the joining of vaRNa-s also provides the differentiation in the meaning of the word. There are 7 svara-s as under:-

1) udAtta:- a high tone is usually referred as udAtta. Anonther name for the same is URdhvasvara. In R^igbhAShya this is called 'uchcha' or 'unnata'.

2) anudAtta:- a low pitch is referred as anudAtta. In R^igbhAShya this is called 'dR^iDha' or 'unnata'.

3) prachaya:- is a balanced tone.

4) svarita:- vibrating tones are called 'svarita'.

5) saMdhi:- joining of two alphabets.

6) visaRga:- alphabets ending with two dots (:) at the end like in 'aH'

7) biMdu:- indicated by a dot.

The above 7 svara-s play a role in saMgIta shAstra. Every rAga encompasses the 7 svara-s i.e. - sa, ri, ga, ma, pa, da, ni - in the ArOhaNa form and ni, dha, pa, ma, ga, ri, sa - are in the avarOhaNa form. 'dha' is udAtta svara, 'ma' is anudAtta svara, 'pa' is svarita svara.

Pervading in the vaRNa-s, tone and depth of voice and known by those names, ParamAtma is praised by the vEda-s. In fact every word in the vEda-s praise the Lord therefore every word in the vEda-s are important. Sounds made by the chirping of birds, churning of curds, ring of the bell, the elephant's howl, sounds made by the lizard, waves of the sea - all of the indeed praise the guNa-s of the Lord.

According to aitrEyOpanishad:-

1) anudAtta svara is represented in the beating of drums (sound of nagAri) indicates the magnanimous guNa of ParamAtma

2) udAtta svara is represented in the ringing of the bell (ghaMTA vadana) indicating the ParamAtma is saRvOttama

3) prachaya svara is represented in the sound of our breath

4) The sound produced during the churning of curds is called 'gaRgara' indicating that ParamAtma creates fear in the evil people.

5) The trumpet of an elephant (gajagaRjana) or the sound produced (guDuguDu) while filling water in a pot in the well or river.

6) The chirping of birds or squeak the lizards praise the astonishing guNa-s of ParamAtma

JagannAtha dAsa says, "Those who understand that ParamAtma pervades in all the vaRNa-s, svara-s, dhvani-s, and is known by the respective names in udAtta, anudAtta, svarita, prachaya, visaRga, biMdu, saMdhi in those rUpa-s, in those shapes and meditate on Him are indeed dEvata-s on this Earth although they are in form of humans and whatever they utter is indeed vEdARtha."

Ishanali vij~nAna bhagava

ddAsarali sadbhakti viShaya

nirAshe mithyAvAdiyali pradvESha nityadali

I samasta prANigaLali ra

mEshanihaneMdaridu avarabhi

lAShegaLa purayaisuvude mahayaj~na haripUje.HKAS_09-02

Ishanali = in saRvaniyAmaka ParamAtma

vij~nAna = special knowledge

bhagavaddAsarali = j~nAni-s who are His devoted devotees

sadbhakti = bhakti in them according to their yOgyata & tAratamaya

viShaya = worldly pleasures

nirAshe = having vairAgya towards worldly pleasures

mithyAvAdiyali = those persons who opine and argue that this world is a myth

pradvESha = enmity towards them

nityadali = always

I samasta prANigaLali = in all these jIva-s

ramEshanu = ramApati shrIman narAyaNa

ihaneMdaridu = (that) He exists

avara =their

abhilAShegaLa = their desires

purayaisuvude = satisfying them according to their yOgyata

mahayaj~na = the yaj~na that please the Lord

haripUje = is itself pUja

JagannAtha dAsa now indicates the qualities of a person desiring the anugraha of ParamAtma.

ParamAtma is called ISha since all the vyApAra-s of this world are carried according to the ichChA of saRvaniyAmaka ParamAtma. All the jIva-s are ruled by Him. We should therefore have special knowledge about this ISha. There are two types of knowledge 1) Common knowledge & 2) Special knowledge. mahAtmya j~nana is called vij~nAna. ParamAtma is saRvOttama and He is entirely different from all the jaDa-s and chEtana-s. He is a mass of happiness and knowledge. He is always worshipped by ramA, brahma, R^idra. We should try to know about Him from our learned gurus.

ParamAtma is the biMba for all the jIva-s and they are under the control of the saRvataMtra svataMtra ParamAtma. They depend upon Him. Those who realize this knowledge are the real bhagavaddAsa-s. They are His true devotees. Brahma, R^idra and other dEvata-s are the true bhagavaddAsa-s. We should have bhakti in those dEvata-s with knowledge of their tAratamya.

We should have vairAgya i.e detachment towards worldly pleasures. If we desire to win over the ariShaDvaRga-s (kAma, krOdha, lObha, mOha, mada and mAtsaRya i.e. Lust, Anger, Greed, Infatuation, Pride and Jealousy respectively), then vairagya is a very important ingredient in life. The desire for mahAtmya j~nAna is the true bhagavad bhakti. The true mark of bhagavad bhakti lies in offering all our kaRma-s performed by our iMdriya-s at the feet of ParamAtma, which is indeed the source of 'viShayadali nirAse '.

mithyAvAdi-s are persons with the most pAramARthika thoughts that 'this world is false, there is no difference between the jIva and ParamAtma,..' We must have extreme enmity or disagreement towards such persons otherwise we would be carried away by their sweet talk and we would be deflected from the path of our knowledge. Thue JagannAtha dAsa says, 'mithyAvadiyali pradvESha'

.

laxmIpati ParamAtma is the aMtaRyAmi in all the jIva-s and He does and makes us do all the kriya-s therefore we must realize that 'samasta praNigaLalli ramEshanu ihaneMdu aritu' and worship His presence in all the jIva-s. According to the anAdi kaRma-s of those respective jIva-s and according to their yOgyata, ParamAtma Himself does and makes them do all the kriya-s by being their prEraka and satisfy their needs. This is the real pUja.

tridasha EkAtmakanenisi bhU

udaka shikhiyoLu hattu karaNadi

adhiparenisuva prANamukhyAdityaroLu nelesi

viditanAgiddanavarata nira

vadhikamahimanu sakala viShayava

nidhananAmaka saMkaruShaNAhvayanu svIkaripa.HKAS_09-03

tridasha = 13

EkAtmakanenisi = known as EkAtma (EkamEvadvitiya biMba rUpi ParamAtma)

bhU = earth

udaka = water

shikhiyoLu = tEjassu (agni/fire)

hattu karaNadi = paMcha j~nAnEMdriya-s and paMcha kaRmEMdriya-s

adhiparenisuva = abhimAni dEvata-s

prANamukhya = vAyu dEvaru and others

AdityaroLu = tatvAbhimAni dEvata-s

nelesi = residing by their shape and size and their names as aMtaRyAmi

viditanAgiddu = pervading especially

anavarata = always

niravadhika mahimanu = invisible infinite mahima saMpanna ParamAtma

sakala viShayava = the fruits of all the viShaya-s

nidhana nAmaka = nidhana nAmaka ParamAtma as 'laya kaRta'

saMkaruShaNAhvayanu = saMkaRShaNa ParamAtma

svIkaripa = accepts the svAkhya rasa and brings it for the experience of the jIva

The 13 (tridasha) bhagavadrUpa-s are as under:-

j~nAnEMdriya-s - 5

kaRmEMdriya-s - 5

pR^ithvi tatva - 1

apa tatva - 1

taijasa tatva - 1

TOTAL = 13

The dashEMdriya-s are controlled by the manas. Therefore the manas is referred as EkadashEMdriya. EkAtma rUpa of ParamAtma is the Initiator of the activities of the manas.

Thus, biMba rUpi ParamAtma always especially pervades as tridasha nAmaka ParamAtma in the manas and as EkAtmaka nAmaka ParamAtma (as aMtaRyAmi) in the dashakaraNa-s as above (5+5) through their respective tatva dEvata-s and in bhU, udaka & shikhi through their tatva dEvata-s, while simutaneously pervading in the controller of the tatvapati dEvata-s i.e. in mukhya praNa, He also exists as the niyAmaka for mukhyaprANa.

He especially pervades in the above tatvAbhimAni dEvata-s according to their tAratamya and does not project His infinite mahima-s to anyone.

The viShaya-s of gaMdha, rasa, rUpa, spaRsha & shabda are the tanmAtra guNa-s which are experienced by the nose, tongue, eyes, skin and ears (paMcha karaNa-s). This is indeed the kriya of biMba rUpi ParamAtma. He does these kriya-s while simultaneously pervading in the tanmAtra-s, j~nAnEMdriya-s and in the manas. This is indeed the specialty of His vyApAra which is referred as svAkhya rasa. This is accepted by ParamAtma, which translates itself as biMba kriya.

Enmeshed in the world, which is created by Himself, He protects the same and ultimately swallows the same. Therefore the layakaRta ParamAtma is also called nidhana. 'nidhana' means destruction which is opposite of creation. saMkaRShaNa rUpi ParamAtma is nidhana nAmaka ParamAtma

dahika daishika kAlikatraya

gahana kaRmagaLuMTu idaroLu

vihitakaRmagaLaritu niShkAmakanu nInAgi

bR^ihatinAmaka bhAratIshana

mahitarUpava nenedu manadali

aharahaRbhagavaMtagaRpisu paramabhakutiyali...HKAS_09-04

dahika = kaRma-s connected to the dEha

daishika = kaRma-s connected to those dEsha-s (land where we stay)

kAlika = kaRma-s related to that time

traya = the above 3 types of kaRma-s

gahana kaRmagaLu = are very difficult kaRma-s

uMTu = these are unending

idaroLu = in these

vihita kaRmagaLa = kaRma-s which must be observed which are appropriate according to our vaRNa-s

aritu = understanding them (performing our kaRma is the route for j~nAna)

niShkAmakanu = without expecting the fruits of those kaRma-s

nInAgi = as performer of those kaRma-s

bR^ihatinAmaka = bR^ihati nAmaka ParamAtma pervading in the 72000 nADi-s

bhAratIshana = meditating on bhArati ramaNa mukhya praNa

mahitarUpava = bhAratI ramaNa mukhya prANAMtaRgata ParamAtma (mahita means ma - for laxmI dEvi, hita - that which she likes, i.e. laxmI dEvi likes ParamAtma's rUpa)

nenedu = by remembering

manadali = meditating in the manas

paramabhakutiyali = with extreme bhakti

aharaha = everyday

bhagavaMtage = to shaDguNaishvaRya saMpanna ParamAtma

aRpisu = offer it to Him

During our life time, ParamAtma does and makes us do three types of kaRma-s.

daihika kaRma-s

daishika kaRma-s

kAlika kaRma-s

1. daihika kaRma-s are performed by our sthUla sharIra e.g. dEvara pUja, atithi satkAra, sAShTAMga namaskAra..

2. daishika kaRma are those that are performed by the connected to those dEsha-s (land where we stay). Pilgrimages tours, bathing in the Ganges river, pitR^I kaRma-s to be performed at Gaya, BadrinAth, meditating on the tIRthAbhimAni dEvata-s at those respective places and other xEtra-s...

3. kAlika kaRma-s are those that are performed according to the time schedules e.g. morning, afternoon & evening saMdhya, observing chAtuRmAsa vrata, EkAdashi vrata, saMkramaNa vrata, chAdrAyaNa vrata .

These daihika, daishika & kAlika kaRma-s are very difficult. Although these kaRma-s are very difficult to follow in one's life, we must still perform the same. These kaRma-s are referred vihita kaRma-s, which are desired by ParamAtma. 'vi' - ParamAtma, 'hita' - that which is liked by Him

Understanding these kaRma-s by proper j~nAna i.e. ParmAtma is the Initiator for all the kaRma-s performed by our dEha at those respective places and times and that He does these kaRma-s by His biMba kriya and makes us do these kaRma-s through dEva-s and daitya-s and gives the experience of the phala of those kaRma-s to the jIva. Understanding that ParamAtma is the prEraka for all the shubha, mishra and ashubha kaRma-s, we should be realizing that "nahaM kaRtA harirEva kaRtA." vihita kaRma leads us to the road of j~nAna. This is the secret of performing our kaRma-s.

After performing these kaRma-s with the above understanding, we should not desire the fruits of our kaRma-s which is referred by JagannAtha dAsa as "niShkAmakanu nInAgi". Then those kaRma-s are not attached to the jIva at all.

There are 72000 nADi-s in our dEha. bhArtIramaNa mukhya prANa pervades here as bR^ihatI nAmaka ParamAtma. That is - our breathing, blood circulation, digestion and other bodily functions. bR^ihati ParamAtma pervades in mukhya prANa in (24 tatva-s) x (triguNa-s) x (viShNu sahasra nama-s) = 72000 rUpa-s. This ParamAtma is referred as 'mahita' - meaning 'ma' - laxmIdEvi, 'hita' - prEraka for laxmI dEvi. It also means - laxmImanOhara.

We must always remember, bhArtIshAMtaRgata ParamAtma's rUpa in our manas, understanding that all our kaRma-s are being performed by bR^iti nAmaka bharatIsha. Therefore, we must offer all our kaRma-s at the Feet of ParamAtma through mukhya prANa.

mUru vidha kaRmagaLoLage kaM

sAri bhARgava hayavadana saM

prErakanu tAnAgi navarUpaMgaLanu dharisi

sUrimAnavadAnavaroLu vi

kAra shUnyanu mADi mADisi

sArabhOktanu svIkarisi koDutippa jIvarige.HKAS_09-05

mUru vidha kaRmagaLoLage = in the 3 types of kaRma-s i.e. daihika, dEshika & kAlika kaRma

kaMsAri = shrI kR^iShNa who killed kaMsa

bhARgava = bhR^igukulOttama ParashurAma dEvaru

hayavadana = hayagrIva dEvaru

saMprErakanu tAnAgi = being prEraka Himself

navarUpaMgaLanu dharisi = existing in three rUpa-s of ParashurAma, kR^iShNa & hayavadana in the trividhaa jIva-s - thus 9 rUpa-s

sUri = dEvata-s who are j~nAni-s

mAnava = humans (nitya saMsAri-s)

dAnavaroLu = tamO yOgya daitya-s

vikAra shUnyanu = without getting affected by those kaRma-s

mADi mADisi = does those kaRma-s through His biMba rUpa and makes the dEva-s, mAnava-s and the dAnava-s do the same

sArabhOktanu svIkarisi = accepts all kaRma-s as kaRmAMtaRgata and kaRmaprEraka

koDutippa jIvarige = give the fruits of jaDa rUpa kaRma-s to the jIva-s according to their yOgyata

The three types of kaRma-s performed by trividha jIva-s are daihika kaRma-s, daishika kaRma-s & kAlika kaRma-s as described in the previous stanza.

daihika kaRma-s performed by our iMdriya-s through the iMdriyAbhimAni dEvata-s by ParamAtma, by being the niyAmaka for these kaRma-s in His kR^iShNa rUpa. kaMsa was the avatAra of kAlanEmi asura. kR^iShNa ParamAtma killed His uncle kaMsa and pleased everyone. Our dEha is made up of paMchabhUta-s, that's how our sharIra is called paMchabhoutika sharIra, where the pR^ithivi part is the maximum. ParamAtma pervades as kR^iShNa in the bhUtatva. Thus kR^iShNa ParamAtma Himself does and makes us do our daihika kaRma-s.

daishika kaRma-s are performed by bhR^igukulOttama ParashurAma rUpi ParamAtma (bhARgava) as niyAmaka. bhARgava rAma (son of jamadagni & rENuka) whirled around the world 21 times to eliminate xatriya-s. ParashurAma is the niyAmaka for our daihika kaRma-s like pilgrimage tours, the vidha-s to be performed at those pilgrimage centers, shrAddha kaRma-s, xEtra mURti chiMtana, meditating on the abhimAni dEvata-s of those respective rivers at those centers.

kAlika kaRma-s are performed hayagrIva rUpi ParamAtma (hayavadana) as niyAmaka. saMdhyAvandana-s, EkAdashi vrata-s, chAtuRmAsya vrata, paRvakAla vidhis-s, eclipse related kaRma-s come under this banner. hayagrIva rUpa is the j~nAnaprada rUpa. All our kaRma-s must be done to please ParamAtma without expecting any phala for the same. kaRma-s are the road to sAdhana.

There are trividha jIva-s and in each class of jIva-s there are daihika, daishika & kAlika kaRma-s where ParamAtma pervades as kr^iShNa, ParashurAma & hayavadana. This translates to 9 rUpa-s (navarUpaMgaLa dharisi). He is the prEraka for all these kaRma-s and He does and makes us do these daihika, daishika & kAlika kaRma-s.

The j~nAni-s are referred as 'sUri' and they are the dEvata-s. mAnava-s are referred as madhyama nitya saMsAri rAjas jIva-s. dAnava-s are the tamO yOgya daitya-s. Pervading in them, He does and makes them do the kaRma-s according to their yOgyata and is thus the kaRma prEraka in all jIva-s, but He remains unaffected by the result of those kaRma-s and He is thus vikAra shUnya.

saRva niyAmaka vikAra shUnya ParamAtma does all the pApa, mishra and puNya kaRma-s by His biMba kriya and makes the pratibiMba jIva do the same.

ParamAtma is saRva sAra bhOkta but He does not take the kaRma phala-s for Himself. He gives the fruits of jaDa rUpa kaRma-s to the jIva-s according to their yOgyata.

anaLa pakvavagaisidannava

anaLanoLu hOmisuva teredaM

tanimiShEshanu mADi mADisidakhiLa kaRmagaLa

manavachana kAyadali tiLidanu

dinadi koDu shaMkisade vR^ijinA

Rdana sadA kaikoMDu saMtayisuvanu tannavara.HKAS_09-06

anaLa = from agni

pakvavagaisida = boiled by agni (or cooked by agni)

annava = anna (rice)

anaLanoLu = into the fire

hOmisuva teredaMte = served as Ahuti during hOma (oblation for Fire)

animiShEshanu = head of the dEvata-s i.e. ParamAtma

mADi mADisi = doing the same by His biMba kriya and makes us do the same via tatvEsha-s

akhiLa kaRmagaLa = all good and bad kaRma-s

mana = through our manas

vachana = through our speech

kAyadali = through the iMdriya-s of our dEha

tiLidu = understanding that all the above kaRma-s are done by ParamAtma and that He makes us do the same through the tatvadEvata-s

anudinadi = everyday

shaMkisade = without doubting that ParamAtma does and makes us do the above mentioned kaRma-s

koDu = offer them to ParamAtma

vR^ijinARdana = pApa parihAraka ParamAtma

sadA = always

kaikoMDu = accepting those kaRma-s

tannavara = His true devotees

saMtayisuvanu = protects them from all the pApa-s

The kaRma-s we do everyday can be classified as kAyaka, vAchanika & mAnasika kaRma-s.

The kriya-s performed by our paMcha j~nAnEMdriya-s and the vyApAra-s performed by our paMcha kaRmEMdriya-s are all known as kAyaka kaRma-s i.e. they are related to our sharIra.

Our speech, pravachana, learning by repetition, expressing our thoughts. are known as vAchanika kaRma-s.

The contact of viShaya-s through our manas, chiMtana, dhyAna, upAsana are all mAnasika kaRma-s.

Our dEha, vak and manas are the trikaraNa-s.

biMba rUpi ParamAtma pervades in our dEha via the iMdriyAbhimAni dEvata-s acts as the prEraka for the all the above kaRma-s according to the yOgyata of the jIva, He does them and makes us do them through the iMdriyAbhimAni dEvata-s. Offering all our kaRma-s at the Lotus Feet of ParamAtma with this understanding is most important.

JagannAtha dAsa explains this with an example - we prepare rice with the help of agni and we offer the same rice (cooked) into agni as oblation during vaishyadEva. In this way, we should offer all our kaRma-s to biMba rUpi ParamAtma.

Saint PuraMdara dAsa has said in one of his songs, "kereya, nIranu kerege chelli varava paDedavarMte..".

Understanding that ParamAtma is the kaRmapati & kaRmasAxi for all the kaRma-s performed by the jIva is commonly referred as 'saRvakaRma samaRpaNe'

.

ParamAtma who is the Lord of all the dEvata-s, by accepting all the kaRma-s offered by us, He destroys all our pApa kaRma-s and ensures that the jIva is not affected by the results of pApa. He accepts the svAkhya rasa of our puNya kaRma-s and gives the puNya phala to the jIva for his benefit and protects the jIva.

kudure bAlada koneya kUdala

tudivibhAgava mADi shatavidha

vadaroLoMdanu nUru bhAgava mADaleMtihudO

vidhibhavAdi samastha divijara

modalumADi tR^iNAMtajIvaro

Ladhika nyUnateyillaveMdigu jIvaparamANu.HKAS_09-07

kudure bAlada = one hair of the horse's tail

koneya = end of tail

kUdala tudi = end part

shata vibhAgava mADi = made into a hundred parts

adaroLoMdanu = 1/100th part

nUru bhAgava mADalu = that part is divided into 100 parts again (1/10000th part of the end of the hair of the tail of a horse)

eMtihudO = how small would that be?

vidhi = brahma dEvaru

bhavAdi = bhava nAmaka R^idra dEvaru and other dEvata-s

samastha divijara = all sAMsha dEvata-s

modalumADi = starting from them

tR^iNAMta = until the blade of grass

jIvaroLu = in the trividha jIva-s

adhika = neither more

nyUnate = nor less than this measure (as stated above)

illa = does not exist

eMdigu = never (anAdyAMta kAla)

jIva = svarUpa jIva from brahma till the blade of grass

paramANu = smaller than the size of an atom (less than 1/10000th of the hair of the horse's tail)

JagannAtha dAsa explains the size of the svarupa dEha of the jIva from brahma until the blade of the grass.

All the hairs on the tail of a horse are the same size. If this hair is divided by a hundred and that one hundredth part of the hair is again divided by a hundred - meaning 1/10000th of the size of the hair end of a horse tail. That is the size of the svarUpa dEha.

This is true for all the jIva-s from brahma till the blade of grass and nothing less or different than this. All of them are the same size.

Therefore, it may be normal to argue that there is no tAratamya at all among the jIva-s since all are of the same size. The size of the jIva does not determine the position of the jIva on tAratamya, but the it is determined by the j~nAna, kriya & ichChA shakti of the jIva, which is referred as guNa tAratamya and by this understanding chatuRmukha brahma is highest in the order of tAratamya.

shrI kR^iShNARpaNamastu

Moudgalya

jIvanaMguShTagra mUruti

jIvanaMguTa mAtra mUruti

jIvanaprAdEsha jIvAkAra muRtigaLu

EvamAdi anaMtarUpadi

yAvadavayavagaLoLu vyApisi

kAva karuNALugaLa dEvanu I jagatrayava.HKAS_09-08

jIvana = atomic size jIva

aMguShTagra mUruti = bhagavad rUpa is the size of the end of the thumb

jIvana = of svarUpa dEha of the jIva

aMguTamAtra mUruti = bhagavad rUpa as the size of the thumb

jIvana = svarUpa dEha of the jIva

prAdEsha = prAdEsha rUpa - difference in the size of the thumb and the pointing finger

jIvAkAra = pervading to the size of svarUpa dEha

muRtigaLu = earlier mentioned bhagavad rUpa-s

EvamAdi = primarily these

anaMtarUpadi = infinite rUpa-s

yAvat avayavagaLoLu = in the hair, nails, and all other parts

vyApisi = enmeshed in them

karuNALugaLa dEvanu = the kind ParamAtma

I jagatrayava = the three lOka-s

kAva = protects them (According to saMkaRShaNa oDeyar trividha svarUpa dEha is protected from destruction)

The svarUpa dEha of the jIva is very small, rather sub-atomic size. The size

of the tip of thumb of this svarUpa dEha is the size of bhagavadrUpa as

explained in the line 'jIvanaMguShTagra mUruti'. This is perhaps not

measurable by any technology of today's knowledge in the real world. This

'jIvanaMguShTagra mUruti' is referred as mUlEsha nAmaka ParamAtma and He

resides in the bud of lotus flower of the hR^idayAkAsha of the jIva. mUlEsha

is the biMba mUruti.

Reference:-

hR^itkaRNikAmUlagataH sOOMguShTgra pramANakaH mUlEsha iti nAmAsmin save jIvAH pratiShTitAH - bR^ihadAraNya bhAShya

Behind mUlEsha nAmaka resides agrEsha rUpaka which is the size of the thumb of the jIva referred in the stanza as 'jIvanaMguTa mAtra mUruti'. mUlEsha lies at the tip of the bud.

Reference:-

aMguShTa mAtrE puruShE kaRNikAgrasthitA harou - bR^ihadAraNya bhAShya

All the jIva-s are under the protection of mUlEsha ParamAtma. In the sleep state, all the jIva-s enter into agrEsha who is the size of the thumb.

Behind agrEsha mUruti lies prAdEsha rUpi ParamAtma. The difference between the size of the pointing finger and the thumb is known as 'bOttu'. This is the size of prAdEsha mUruti. This prAdEsha rUpi pervades in the entire svarUpa dEha.

Reference:-

hR^idayE saRvashO vyApI prAdEshaH - bR^ihadAraNya bhAShya

'jIvAkAra mURti' pervades as biMba in the entire svarUpa dEha from end to end - nails, head, feet etc. thus the jIva is the pratibiMba. In this way the relationship of ParamAtma and jIva exists as biMba-pratibiMba, Isha-dAsa, niyAmaka-niyamya. This knowledge is very important for obtaining bhagavad anugraha,

traittrIya bhAShya (refer - bhAvadaRpaNa TikA vyAkhyAna) enumerates the the

various rUpa-s as under:-

1. vAsudEva (as puruSha nAmaka) - in the head

2. shrIman nArAyaNa - in the center of the dEha

3. pradyumna - in the right side of the dEha

4. aniruddha - in the left side of the dEha

5. saMkaRShaNa - in the feet

6. bhARgava - in the face

7. kapila - in the eyes

8. narasiMha - in prANa

9. saMkaRShaNa as aMtaRgata in shEShadEvaru does the vyApAra-s in the dEha

Thus by His innumerable rUpa-s as mUlEsha, agrEsha, prAdEsha, jIvAkAra mURti in the svarUpa dEha, liMga dEha, aniruddha dEha and sthUla dEha-s He exists as prERya-prEraka by pervading in all parts of our sharIra, does all the kriya-s and makes us do the same and brings it to our experience and protects all the jIva-s.

biMba jIvAMguShTa mAtradi

iMbugoMDiha saRvaroLu sU

xmaMbaradi hR^itkamalamadhyanivAsiyeMdenisi

eMbarItage kOvidaru vi

shvaMbharAtmaka prAj~na bhaktaku

TuMbi saMtaisuva Ipari ballabhajakaranu.....HKAS_09-09

biMba = biMba rUpi ParamAtma

jIvAMguShTa mAtradi = the size of the thumb of the svarUpa dEha

saRvaroLu = in all the jIva-s

iMbugoMDiha = exists

sUxmaMbaradi = sensitive space

hR^itkamalamadhyanivAsiyeMdenisi = exists in the center of the heart in the 8 petalled lotus

kOvidaru = j~nAni-s

Itage = this bhagavad rUpa

vishvaMbhara = He who keeps the entire world in His belly

Atma = Atma nAmaka

prAj~na = prAj~na nAmaka

eMbaru = called so

Ipari = in this way

balla = those who know Him with j~nAnanusaMdhAna

bhajakarana = those devotees who praise Him

bhaktakuTuMbi = having devotees as His family members

saMtaisuva = keeps them happy and protects them

The hR^idayAkAsha of the svarUpa dEha is very sensitive. Here lies an 8 petalled lotus. biMba rUpi ParamAtma resides in the center of the bud of this Lotus. This biMba rUpi is of the size of the thumb of the svarUpa dEha. He is called prAjna. He is thus described as 'hR^itkamalamadhyanivAsiyeMdenisi' in the stanza.

Reference:-

'sthUlAMguShThamittO dEhE jIvAMguShThamittO hR^idi' - kaTkopanishadbhAShya

hR^itkamalamadhyanivAsiyeMdenisi - biMba mURti is referred as vishvaMbhara, Atma, prAj~na by j~nAni-s. Since He effortlessly keeps the entire world in His belly, He is called vishvaMbhara. Besides, He supports the entire class of living and non-living entities created by Him, He is called vishvaMbhara. ParamAtma is the prEraka and niyAmaka for all the kaRya-s by the name Atma. All the jIva-s entering the state of sleep are embraced by prAj~na nAmaka ParamAtma.

The tip of the thumb of the svarUpa dEha is the size of mUlESha. He resides in the lotus bud of the heart and He roams about the 8 petals of the lotus. The jIva takes shelter at the feet of mUlEsha. mUlEsha has 8 shoulders, two feet, one head. This is shrIman nArAyaNa and He resides in ths sthUla dEha in the hR^idayAkAsha at the center of the bud of the 8 petalled lotus and He is the biMba mUlEsha of the size of the tip of the thumb.

The size of the thumb of the svarUpa dEha is the size of agrEsha nAmaka ParamAtma. This bhagavadrUpa which exists in the center of is the size of the jIva and thus described as jIvAkAra mURti. Knowledgeable persons know Him as prAj~na. agrEsha ParamAtma exists as prAj~na in the sthUla dEha of the size of the thumb and resides as 'hR^itkamalamadhyanivAsiyeMdenisi' in the sthUla dEha.

Those devotees who meditate on the 'hR^itkamalamadhyanivAsiyeMdenisi' rUpa-s of vishva, Atma, prAj~na are always protected and kept happy by ParamAtma.

puruShanAmaka saRvajIvaro

Liruva dEhAkArarUpadi

karaNaniyAmaka hR^iShIkapaniMdriyaMgaLali

turiyanAmaka vishvatA ha

nneraDu beraLuLidduttamAMgadi

eraDadhika eppattusAvira nADiyoLagippa. HKAS_09-10

puruShanAmaka = PuruSha nAmaka ParamAtma

saRvajIvaroLiruva = in all the jIva-s

dEhAkArarUpadi = as the size of the dEha for toe to head in the respective jIva-s

karaNaniyAmaka = as the niyAmaka for the iMdriya-s in those dEha-s

hR^iShIka = hR^iShIkEsha ParamAtma (hR^iShIka - for the iMdriya-s, pa -niyAmaka)

iMdriyaMgaLali = residing in those respective iMdriya-s and being their niyAmaka, does th the various vyApAra-s and makes us do the same through the iMdriyAbhimAni dEvata-s

turiyanAmaka = turiya nAmaka ParamAtma

vishva = vishva nAmaka ParamAtma

uttamAMgadi = over the head

hanneraDu beraLuLiddu = from the center of the head till the end of the right eye by the size of 12 fingers (vishva nAmaka ParamAtma residing in the end of the right eye)

eraDadhika eppattusAvira nADiyoLu = in the 72000 nADi-s

ippa = exists

Now, JagannAtha dAsa explains about PuruSha nAmaka para pervading in our dEha by the size of our dEha itself.

trividha jIva-s exist among the infinite number of jIva-s of the universe. Their svarUpa dEha could be dEva, mAnava, animal, bird. The form of the sthUla the dEha in a particular species (yOni) is the form of PuruSha nAmaka.He is vAsudEva ParamAtma.

Pervading from toe to head in the sthUla dEha, in the paMchaj~nAnEMdriya-s, paMchakaRmEMdriya-s and manas, He is the niyAmaka for the iMdriya-s and is known as hR^iShIkEsha ParamAtma (hR^iShIka - for the iMdriya-s, Isha - niyAmaka). Thus He is karaNa niyAmaka.

PuruSha nAmaka, hR^iShIkEsha nAmaka Himself exists a tuRya in the center of the head pervading from the center of the head till the end of the right eye by the size of 12 fingers (vishva nAmaka ParamAtma residing in the end of the right eye). Vishva nAmaka ParamAtma is responsible for getting us the woken state.

ParamAtma exists as Purusha rUpa, hR^iShIkEsha rUpa, tuRya rUpa & vishva rUpa, in the shape of dEha and is the karaNa niyAmaka. Residing in the 1000 petalled lotus in our head, apart from being prEraka for our woken state, pervades in the 72000 nADi-s does all the kriya-s of our sharIra which is made up of (24 tatva-s) x (3 guNa-s) x (1000 petals) = 72000 nADi-s.

vyApakanu tAnAgi jIva sva

rUpadEhada oLahorage ni

RlEpanAgiha jIvakR^itakaRmagaLanAcharisi

shrI payOjabhavErariMda pra

dIpavaRNa sumURti madhyaga

tA poLeva vishvAdirUpadi sEvekaigoLuta.HKAS_09-11

jIva svarUpadEhada = in the anAdi nitya svarUpa dEha of all the jIva-s

oLahorage = as aMtaRyAmi rUpa inside and in the svarUpa sharIragata iMdriya-s

vyApakanu tAnAgi = enmeshing Himself

jIvakR^itakaRmagaLa = the jIva being dependent and his kaRtR^itva shakti is controlled by Him, thus ParamAtma being biMba in the svarUpa dEha of the jIva, He performs all the shubha, mishra and ashubha kaRma-s

Acharisi = does all this on behalf of the jIva

niRlEpanAgiha = remains unaffected by those kaRma-s and is thus bizarrely diiferent from all the jIva-s or jaDa-s

shrI = parama maMgaLa svarUpi laxmI dEvi

payOjabhava = chatuRmukha brahma (payOja - from the navel of padmanAbha ParamAtma, bhava - born from that lotus flower)

bhava = bhava nAmaka R^idra dEvaru

Ira = vAyu dEvaru who is never proud of His knowledge about ParamAtma

iMda = such dEvata-s

pradIpavaRNa = having a shining brilliance

sumURti = svAkhya rUpa in the svarUpa dEha of the jIva

madhyaga = in the center of the svarUpa dEha

vishvAdirUpadi = vishva, puruSha, tuRya rUpa-s etc..

sEvekaigoLuta = accepting the services of ramA, brahma and other dEvata-s

tA poLeva = existing as biMba rUpi, gives his daRshana to the jIva-s

The svarUpa dEha of the jIva is extremely small. ParamAtma exists as 'aMtaRyAmi' in all the jIva-s by the size which is much much smaller (immeasurable size). This aMtaRyAmi pervades inside and outside the svarUpa dEha - 'vyApakanu tAnAgi jIva sva rUpadEhada oLahorage' as mentioned in the stanza, meaning He pervades in the svarUpaa dEhagata manas, buddhi, chitta and outside the svarUpa in our hands feet etc.

Reference:-

'Atma aMtarAtmIti harirEka Eva dvidAsthitiH niviShThO hR^idayE nityaM rasaM vibati kaRmajam' - sUtra bhAShya Gist:- He exists as Atma in other dEha-s and aMtaRAtma in svarUpa dEha always (nityaM) as ParamApta . aMtarAtmaka biMba as hR^idayagata of the svarUpa dEha does all the svarUpagata vyApAra-s

jIva-s are not independent. The svarUpagata dhaRma-s of the jIva -like j~nAna shakti, ichChA shakti and kriyA shakti are in control of ParamAtma. Here 'Para' means saRvOttama shrI hari. The svarUpa of the jIva and the related kaRma-s area all under the control of ParamAtma. The jIva cannot do anything independently. All the kriya-s are done by the prEraNa of the biMba. biMba does the vyApara-s by pervading in j~nAna, ichChA & kriya and the pratibiMba does just whatever the biMba does.

The kAyaka, vAchanika, mAnasika kARya-s are being done by the prEraNa of the biMba which is described by JagannAtha dAsa as 'jIvakR^itakaRmagaLanAcharisi '. If the biMba so desires then the jIva would perform the j~nAna, ichChA & kriya related dhaRma-s otherwise not. The dependent jIva (pratibiMba) performs all the vyApAra-s of for the purpose of anAdi kaRma vimOchana through the dEha because ParamAtma (biMba) performs them as aMtaRyAmi.

Although He performs all the kaRma-s according to the svarUpa yOgyata and anAdi kaRma of the jIva, He remains unaffected by those kaRma-s (niRlEpanAgiha) He remains as kaRma nAmaka, kaRma vAchya and kaRmapati, niyAmaka for all the kaRma-s, does the kaRma-s by His biMba kriya and makes us do the same as pratibiMba kriya but He gives the phala of the kaRma to the jIva-s.

The seeds of kaRma are sown in the anAdi liMga dEha. Their noticeability, is enabled by the prEraka shakti of ParamAtma and He also gives us the kaRma phala. He remains unaffected by the kaRma phala-s & neither is He distorted. He remains bizairrely different.

ParamAtma is ever served by guNAbhimAni laxmI dEvi, chatuRmukha brahma who is born in the Lotus flower emanating from the navel of PadmanAbha rUpi ParamAtma, who is ever awake even during praLaya, vAyu dEvaru who does not have an iota of aj~nAna about ParamAtma.

biMba rUpi ParamAtma, who is served by all the above, is a mass of knowledge and happiness and shines with immense brilliance. He (sumURti) pervades as vishva and other names in the lotus bud of the hR^idayAkAsha of the svarUpa dEha and other dEha-s and thus JagannAtha dAsa says 'sumURti madhyaga tA poLeva'.

Reference:-

'laxmIdharAbhyAMshchishTaH svamURtigaNamadhyagaH mURtayOShTavatu dhaiyAshcha saRvAbharaNabhUShitA' - taMtra sAra

Gist:-

Served by ramA dEvi and other dEvata-s in His 8 rUpa-s of vishva, taijasa, prAj~na, tuRya, Atma, aMtarAtma, ParamAtma & j~nAnAtma decorated with weaponry and jewelry, shining with immense brilliance resides as hR^idguhanivAsi in the 8 petals of the lotus heart - that's how we should meditate on shrIman nArayaNa.

garuDa shESha bhavAdi nAmava

dharisi pavana svarUpa dEhadi

karaNaniyAmakanu tAnAgippa hariyaMte

sarasijAsana vANi bhArati

bharataniMdoDagUDi liMgadi

irutiharu mikkAditEyarigillavAsthAna.HKAS_09-12

garuDa = known as garuDa since he has URdhvagamana shakti

shESha = 'shESha' - meaning remains although all the tatvAbhimAni dEvata-s leave the body

bhava = maMgaLa svarUpi bhava

Adi nAmava = garuDa, shESha, bhava and other names

dharisi = holding those names

pavana = as pavana nAmaka vAyu dEvaru (being very pure)

svarUpa dEhadi = in the svarUpa dEha of the jIva

hariyaMte = just as biMba rUpi ParamAtma exists in the tatvEsha nAma-s

karaNaniyAmakanu = regulator of the iMdriya-s

tAnAgippa = resides there

sarasijAsana = chatuRmukha brahma, who was born from the lotus flower emanating from the navel of ParamAtma

vANi = vAgAbhimAni saraswati

bhArati = consort of bharata nAmaka vAyu dEvaru i.e bhAratI dEvi

bharataniMda = vAyu dEvaru

oDagUDi = along with him (meaning - bhAratI dEvi along with vAyu dEvaru)

liMgadi = in the anAdi liMga sharira

irutiharu = they exist

mikkAda = other than them

AditEyarige = garuDa, shESha and other tatvAbhimAni dEvata-s

A sthAna illa = no place for them in liMga dEha

The svarUpa dEha of the trividha jIva-s are extremely small, which is 1/10000th the size of the hair of a horse tail. All the jIva-s from brahma till the blade of grass are defined by this size and there is no variation on this size for any jIva as described in the previous stanzas of this saMdhi. Then the question arises, "How is it possible for vAyu, who has the same size to pervade in the svarUpa dEha?" This could be one pURva paxa. Then when did vAyu enter the asR^ijya jIva-s? Is this possible?

In this stanza, JagannAtha dAsa says, "garuDa shESha bhavAdi nAmava dharisi pavana svarUpa dEhadi karaNaniyAmakanu tAnAgippa hariyaMte". When he says, 'tAnAgippa hariyaMte' - it is possible to derive that - hariyu pavanana svarUpa dEhadi.

In the svarUpa dEha of the jIva aMtarAtmanAmaka ParamAtma pervades by the names kEshava upto kR^iShNa from the head to toe and is the prime niyAmaka for the svarUpa dEha. Existing in the same way - 'hariyaMte', vAyu dEvaru by the name mAtarishvA assuming the names/roles of those lesser than him i.e. garuDa, shESha, bhava and other tatva dEvata-s and pervades there.

Reference:-

"svarUpEMdriya dEhEShu mAtarishvAbhidhAnataH dhattE liMgasharIrasthE sUtranAmA mahAprabhUH" - bhAgavatatAtpaRya dIpikaA,

which was written by narahari tIRtha, one of the disciples of shrImadachARya, written based on the pavamAna saMhita. Gist:- The svarUpa dEha covered by the anAdi liMga dEha where he pervades as 'sUtra' mahAprabhu. Thus jIvOttama vAyu pervades there.

If we accept that vAyu dEvaru pervades is the svarUpa dEha too then R^idra and other dEvata-s must be pervading there too? The explanation given for this is - garuDa, shESha, bhava are lesser than vAyu. They too have a state of sleep, thus they do not have role in the svarUpa dEha. Their existence and roles are limited to the sthUla dEha.

The bhagavatsannidhAna in vAyu dEvaru is much higher than in the other dEvata-s, therefore vAyu is endowed with the paramAnugraha of ParamAtma. Because of this reason, vAyu dEvaru pervades as niyAmaka - 'hariyaMte' in the svarUpEMdriya-s. ParamAtma is the mukhya pravaRtaka and niyAmaka. vAyu dEvaru is the niyAmaka by His orders. And since vAyu keeps the other tatvEsha-s in his control, he is called 'vashI'.

Reference:-

iMdriyasthaiH svarUpaistu, maj~nAnaM janayatvasou

manasthENa vishEpENa kAmaiH kaRmakR^iddEvasaH

pR^ithasthitEna rUpENa jIvaM dhArayati prabhuH

jIvasthitEna rUpENa vEdayatyahamityapi

prANa EkOvashI nityaM bAhyaMtaHkaraNEtvaraH

- nyAyavivaraNa by shrImadAchARya

Gist:- vAyu dEvaru pervades in the svarUpagata iMdriya-s and creates the abhimAna 'nAnu' (vEdayati ahaM iti). Only prANa dEvaru (prANa EkaH) regulates all others (garuDa, shESha, bhava etc.) as vashI (vashI niyaM). vAyu is the adhipati for the iMdriya-s of the svarUpa dEha and the iMdriya-s of the liMga dEha (bAhyaMtaHkaraNEtvaraH).

Thus, in the svarUpEMdriya-s of the trividha jIva-s vAyu dEvaru is the niyAmaka -'hariyaMte', by the order of ParamAtma, by His special anugraha, by His prEraNa, vAyu dEvaru by the names of garuDa, shESha, bhava does the vyApAra-s in the svarUpa as karaNa niyAmaka.

The svarUpa dEha is covered by the liMga dEha like the husk on the grain of rice. This also has the anAdi manas, paMchaj~nAnEMdriya-s, paMchakaRmEMdriya-s, paMchatanmAtra-s commonly known as 16 kaLe-s (ShODashakaLAtmaka sharIra). If the triguNa-s of the mUla prakR^iti is attached to the svarUpa dEha via liMga dEha, then the liMga dEha is connected to triguNa-s. shrI, bhU, duRga are the abhimAni-s for the triguNa-s. The triguNAtmaka ShODashAkaLAtmaka anAdi-liMga sharIra is the seeding place for all kaRma-s. kaRma is the resultant of the difference in guNa-s. This anAdi kaRma paraMpara is the reason for 'baMdha' - bondage. The svarUpa dEha of the jIva is covered by the liMga dEha. ParamAtma nourishes this just by His ichChA and aprakR^ita svarUpa dEha is connected to the prakR^ita. This is the ichChA rUpa bondage power of ParamAtma. The jIva obtains 'ahaM-mamakAra' from this route, being the reason for saMsAra bondage. Over the anAdi liMga sharIra lies the aniruddha sharIra. The kaRma-s in this aniruddha decides the 'yOni' in which the jIva would be born next. This propels itself into the sthUla dEha. When the the jIva obtains the most valuable - mAnava janma, then the sAdhana sharIra has the opportunity to obtain j~nAna, bhakti & vairAgya and finally obtain paramAnugraha to reach aparOxa. Then the jIva is released from saMchitAgAmi kaRma-s, then experiences prArabdha kaRma and when this is completed, the final bath in the virajA river along with brahma and then liMga dEha bhaMga. By the recommendation of vAyu dEvaru who makes us do sAdhana in our sthUla dEha, vAsudEva ParamAtma grants us mOxAnaMda. In that mukti state, according to the yOgyata of the jIva, He would show His biMba daRshana and give AnaMda to the jIva.

In the anAdi liMga dEha vAyu dEvaru pervades as 'bharata' along with brahma, saraswati dEvi & bhAratI dEvi, which is stated as 'sarasijAsana vANi bhArati bharataniMdoDagUDi liMgadi irutiharu'. 'bha' - means - in ParamAtma who is as powerful as a crore of Suns, 'rata' - means - always having untainted bhakti, thus vAyu dEvaru is referred as 'bharata'.

Reference:-

"ratatvAdbhAnAmakE viShNAvityuktEH" - shrI bhAgavata tAtpaRya niRNaya

Except, brahma, vAyu, saraswati & bhArati, the other dEvata-s like garUDa, shESha R^idra etc. do not have a place in the liMga dEha - therefore - 'mikkAditEyarigillavAsthAna'.

vAyu dEvaru pervades in the sthUla dEha by performing the sEva of bR^ihatI nAmaka ParamAtma who pervades in the 72000 nADi-s, by peforming 21600 shvAsa japa and offering them at the feet of haMsa nAmaka ParamAtma provides the nitya sukha / mishra phala / duHkha phala to the jIva-s according to their yOgyata, by the order of ParamAtma. Since vAyu dEvaru is closest to ParamAtma, the bhagavat sannidhAna in vAyu is much higher than in other dEvata-s. Thus he pervades in all the four dEha-s as per lines of JagannAtha dAsa in the future nADi prakaraNa saMdhi "IreraDu dEhagaLalli.."

In the svarUpa dEha of the asR^ijya jIva-s, ParamAtma Himself does the shvAsa kARya by the name mAtarishvA.

The delicate connection of the liMga dEha to the svarUpa dEha connects the anAdi kaRma and comes to sR^iShTi by the ichChA of ParamAtma. anAdi liMga sharIra is the seeding place for prArabdha kaRma and in order to dissolve that kaRma ParamAtma provides the necessary triguNAtmaka aniruddha dEha & sAdhana dEha.

vAyu dEvaru pervades as jIva in the entire sthUla dEha. He has himself created this shvAsa maMtra by the order of ParamAtma, makes us do the same and offers it at the feet of the Lord until the end of brahma kalpa by the anugraha of ParamAtma. The trividha jIva-s reach their destination after the liMga dEha bhaMga by vAyu dEvaru - just by 'huMkAra' for nitya saMsArins & gadA prahAra for tamO yOgya-s

ParamAtma does prEraNa to vAyu dEvaru who in turn does for the jIva-s through the tatvEsha-s. Thus the tatvabhimAni dEvata-s are biMba-s for the jIva-s, vAyu dEvaru is the biMba for tatvAbhimAni-s and shrI laxmI nArAyaNa is the biMba for vAyu. By such biMba-pratibiMba relationship, in the svarUpEMdriya-s of the jIva, ParamAtma exists Himself as mAtarishva in vAyu dEvaru and does the vyApAra-s there. Therfore, vAyu dEvaru pervades in all the dEha-s

jIvanake tuShadaMte liMgavu

sAvakAshadi poMdi suttalu

prAvaraNarUpadali ippudu bhagavadichCheyali

kEvala jaDaprakR^iti idakadhi

dEvateyu mahalakumi yenipaLu

A virajeya snAnapariyaMtaradi hattihudu.HKAS_09-13

jIvanake = around the svarUpa dEha of every jIva

tuShadaMte = like the dust of husk around the grain of rice

liMgavu = anAdi liMga

sAvakAshadi = leaving some space between the svarUpa dEha

suttalu = as a covering for the svarUpa dEha of the jIva

poMdi = liMga dEha joined to the anAdi svarUpa dEha

prAvaraNarUpadali = just like the husks over the grain of rice

ippudu = exists

bhagavadichCheyali = according to the saMkalpa of ParamAtma

kEvala = extremely sUxma rUpa (mUla)

jaDaprakR^iti = triguNAtmaka mUla prakR^iti (which is jaDa indeed)

idake = for this mUla jaDaprakR^iti

adhidEvateyu = as abhimAni dEvata

mahalakumi = mahAlaxmI dEvi

yenipaLu = is the abhimAni dEvi

A virajeya snAnapariyaMtaradi = until it bathes in the viraja river (sweat of ParamAtma)

hattihudu = would remain attached to the svarUpa dEha

JagannAtha dAsa now explains about the nature of liMga dEha.

The svarUpa dEha of every jIva is extremely small and it is anAdi nitya, indestructible, and is chidAnaMdAtmaka, very unusual indeed.

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 shape of the anAdi liMga is according to the size of svarUpa dEha.

Reference:-

tatatdAkAra sadR^ishai liMgadEhaiH anAdibhiH

kaMchukaiH iva sachChannAA tatatdvarNEH anAdibhiH

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 - 'bhagavadicHChEyali'.

By the will of ParamAtma, the point of connection of the liMga dEha to the svarUpa dEha - sR^iShTi commences from that time and the kaRma saMbaMdha begins for the jIva from that time onwards, thus saMsAra baMdhana. ParamAtma is therefore the bhavabaMdhaka. Hence, only He can grant us kaRma vimOchana and svasvarUpa AnaMda. This is paramapuruShARtha mOxa or mukti - meaning release from anAdi kaRma paraMpara, release from triguNa cycle. Therefore liMga bhaMga alone can get us this state. Thus all the trividha jIva-s do undergo liMga dEha bhaMga as under:-

1. mukti yOgya jIva-s get liMga bhaMga by viraja river bath

2. nitya saMsArins get liMga bhaMga by the 'huMkAra' of vAyu dEvaru

3. tamO yOgya jIva-s get liMga bhaMga by the gadA of vAyu dEvaru

Brahma was born during sUxma sR^iShTi, outside 'aMDa' while VAsudEva ParamAtma was with His consort mAyAdEvi. The resulting sweat formed from His dEha at that time, in the form of water was called VirajA River. This river is therefore ramAbhimAni.

The anAdi liMga is attached to the anAdi svarUpa until the bath in the Viraja River and then it gets separated, then kaRma vimOchana and then by the grace of vAsudEva the jIva gets nitya mukti.

jIvanake tuShadaMte liMgavu

sAvakAshadi poMdi suttalu

prAvaraNarUpadali ippudu bhagavadichCheyali

kEvala jaDaprakR^iti idakadhi

dEvateyu mahalakumi yenipaLu

A virajeya snAnapariyaMtaradi hattihudu.HKAS_09-13

jIvanake = around the svarUpa dEha of every jIva

tuShadaMte = like the dust of husk around the grain of rice

liMgavu = anAdi liMga

sAvakAshadi = leaving some space between the svarUpa dEha

suttalu = as a covering for the svarUpa dEha of the jIva

poMdi = liMga dEha joined to the anAdi svarUpa dEha

prAvaraNarUpadali = just like the husks over the grain of rice

ippudu = exists

bhagavadichCheyali = according to the saMkalpa of ParamAtma

kEvala = extremely sUxma rUpa (mUla)

jaDaprakR^iti = triguNAtmaka mUla prakR^iti (which is jaDa indeed)

idake = for this mUla jaDaprakR^iti

adhidEvateyu = as abhimAni dEvata

mahalakumi = mahAlaxmI dEvi

yenipaLu = is the abhimAni dEvi

A virajeya snAnapariyaMtaradi = until it bathes in the viraja river (sweat of ParamAtma)

hattihudu = would remain attached to the svarUpa dEha

JagannAtha dAsa now explains about the nature of liMga dEha.

The svarUpa dEha of every jIva is extremely small and it is anAdi nitya, indestructible, and is chidAnaMdAtmaka, very unusual indeed.

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 shape of the anAdi liMga is according to the size of svarUpa dEha.

Reference:-

tatatdAkAra sadR^ishai liMgadEhaiH anAdibhiH

kaMchukaiH iva sachChannAA tatatdvarNEH anAdibhiH

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 - 'bhagavadicHChEyali'.

By the will of ParamAtma, the point of connection of the liMga dEha to the svarUpa dEha - sR^iShTi commences from that time and the kaRma saMbaMdha begins for the jIva from that time onwards, thus saMsAra baMdhana. ParamAtma is therefore the bhavabaMdhaka. Hence, only He can grant us kaRma vimOchana and svasvarUpa AnaMda. This is paramapuruShARtha mOxa or mukti - meaning release from anAdi kaRma paraMpara, release from triguNa cycle. Therefore liMga bhaMga alone can get us this state. Thus all the trividha jIva-s do undergo liMga dEha bhaMga as under:-

1. mukti yOgya jIva-s get liMga bhaMga by viraja river bath

2. nitya saMsArins get liMga bhaMga by the 'huMkAra' of vAyu dEvaru

3. tamO yOgya jIva-s get liMga bhaMga by the gadA of vAyu dEvaru

Brahma was born during sUxma sR^iShTi, outside 'aMDa' while VAsudEva ParamAtma was with His consort mAyAdEvi. The resulting sweat formed from His dEha at that time, in the form of water was called VirajA River. This river is therefore ramAbhimAni.

The anAdi liMga is attached to the anAdi svarUpa until the bath in the Viraja River and then it gets separated, then kaRma vimOchana and then by the grace of vAsudEva the jIva gets nitya mukti.

AradhikadashakalegaLuLLa sha

rIravaniruddhagaLa madhyadi

sEri ippavu jIva paramAchChAdhikadvayavu

bAradaMdadi dAnavaranati

dUragaisuva shrIjanARdana

mUru guNadoLagippaneMdigu trivR^ituveMdenisi.HKAS_09-14

Aradhika dasha = 16

kalegaLuLLa = tatva laxaNa-s

sharIra = anAdi liMga sharIra

aniruddhagaLa = aniruddha dEha

madhyadi = in between these two sharIra-s

jIvAchChAdhi =the layer which covers the svaruPa dEha

paramAchChAdhika = & the layer which covers ParamAtma

dvayavu = the above two

ippavu = resides there

dAnavaranu = daitya-s

bAradaMdadi = without letting them close to the jIva

atidUragaisuva = chases them far away

shrIjanARdana = laxmIpati ParamAtma who kills the daitya-s

trivR^ituveMdenisi = calling Himself the prEraka for the triguNa kARya-s

eMdigu = always

mUru guNadoLage = in the liMga sharIragata triguNa-s

ippanu = exists there

In this stanza, JagannAtha dAsa explains about 'jIvAchChAdhika' & 'paramAchChAdhika'

This anAdi svarUpa dEha is surrounded by the anAdi liMga dEha. 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 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 sharIra is covered by aniruddha dEha. The aniruddha dEha contains all 'aMsha-s' of the yOni-s i.e. the species that the jIva would be born according to the anAdi kaRma paraMpara. The liMga sharIra is the kaRma sharIra whereas the aniruddha sharIra is the kAraNa sharIra. liMga sharIra (in avyakta sthAna) results from differences in the triguNa-s, aniruddha sharIra results from liMgOpAdAna on svarUpa sharIra by ParamAtma.

There are two layers between the liMga sharIra and aniruddha sharIra

1. jIvAchChAdhika

2. paramAchChAdhika

jIvAchChAdhika:-

jIvachChAdhika means the layer which exists without letting the jIva know ...Up 'paramAchChAdhharIra and aniruddha sharIra (ahaMkAra tatva), ng to the anAdi kaRma paraMpara. This is paramapuruShARtha mOabout it's svarUpa j~nAna.

paramAchChAdhika:-

paramAchChAdhika means the layer which exists without the letting the jIva know about ParamAtma (aparOxa). This layer separates the biMba from the pratibiMba jIva.

Only by bhagavad anugraha we obtain aparOxa j~nAna. jIvAchChAdhika is destroyed by the grace of ParamAtma and then the jIva obtains svarUpa j~nAna then the jIva realizes as to who he is.

The dEvata-s and the daitya-s are the abhimAni-s for their respective actions. The sukha and duHkha thus experienced by the jIva due to presence of dEvata-s and daitya-s respectively, which is reflected as jIvAchChAdhika - meaning - ramAdEvi prays in the shR^iti to ParamAtma to kindly destroy these jIvAchChAdhika-s in the following lines:-

"jayajaya jahyajAma jita dOSha gaihiIta guNAM hE ajita ! dOSha gaihIta guNAM ajaM jahi"

Gist:- hE ajita - Oh ajita nAmaka ParamAtma, ajAM - jIvAchChAdhika rUpa duShTa prakR^iti, jahi - please destroy that layer

Simultaneously, please move the layer (screen) which prevents the jIva from the svarUpa daRshana of ParamAtma. Thus, jIvAchChAdhika is destructible (since it is prakR^ti saMbaMdha), whereas paramAchChAdhika is indestructible (since it is related to ajit prakR^iti saMbaMdha), but it can only be shifted. (As per jaMbukhaMDi vAdirAjAchARya vyAkhyAna)

Such ParamAtma exists as janARdana nAmaka ParamAtma, since He destroys evil persons. He keeps the daitya-s far away from the jIva and protects the jIva from the troubles of the dAnava-s.

The triguNAtmaka liMga sharIra performs guNatraya vyApAra-s and therefore ParamAtma is also called trivR^ita.

In this way trivR^irta nAmaka ParamAtma, does the triguNAtmaka vyApAra-s by the anAdi kaRma paraMpara and gives the kaRma phala to the jIva.

rudramodalAdamararige ani

ruddha dEhave maneyenisuvudu

iddu kElasava mADaralliMditta sthUladali

kruddhakhaLa divijaru paraspara

sphaRdhiyiMdali dvaMdvakaRma sa

mR^iddhigaLanAcharisuvaru prANEshanAj~neyali.HKAS_09-15

rudramodalAda = primarily rudra dEvaru

amararige = tatvabhimAni dEvata-s

aniruddha dEhave = aniruddha sharIra

maneyenisuvudu = place of residence

iddu = although they reside in the aniruddha dEha

kElasava = tatva kARya related to them

mADaru = they will not do them, meaning - R^idrAdi dEvata-s pervade in the aniruddha dEha, but they do not do their related functions

alliMditta = beyond the aniruddha dEha

sthUladali = in the sthUla dEha

kruddha = besieged by anger

khaLa = daitya-s

divijaru = dEvata-s

paraspara sphaRdhiyiMdali = challenging each other

prANEshanAj~neyali = jIvOttama mukhya prANa dEvaru

dvaMdvakaRma = pApa kaRma by daitya-s and puNya kaRma-s by dEvata-s

samR^iddhigaLanu = shubhAshubha kaRma-s as per their ichChA

Acharisuvaru = would perform

In this stanza, JagannAtha dAsa explains the roles of R^idrAdi dEvata-s in the aniruuddha dEha and vyApAra-s of dEva-s and daitya-s in the sthUla dEha.

The anAdi nitya svarUpa sharIra is covered by the anAdi liMga sharIra, which

in turn is covered by layers jIvAchChadhika and paramAchChAdhika and these

two layers are covered by the aniruddha sharIra.

The svarUpa dEha being chidAnaMda having unusual guNa-s, the differences in the triguNa-s is the cause for sR^iShTi. The guNatrayAtmaka liMga sharIra is with 16 kaLe-s is avyakta tatva, for which laxmI dEvi is the abhimAni. mahatatva is borne out of avyakta tatva. ahaMkAra tatva results by the connection of triguNa-s and thus the aniruddha sharIra is obtained. Since the liMga sharIra is connected to the anAdi kaRma, it is also called as kaRma sharIra and because of anAdi kaRma-s the jIva obtains many janma-s among the 84 lakhs of yOni-s (species). The account related the the number of janma-s and the yOni-s are located in the aniruddha dEha (perhaps by a complicated Excel Workbook J ).

That is why the aniruddha dEha is called the kAraNa sharIra. The ahaMkAra tatvAbhimAni-s like garuDa, shESha, R^idra and their wives soupaRNI, vAruNI & pARvatI exist in the aniruddha dEha and also manObhimAni-s like iMdra & others and their wives also pervade in the aniruddha sharIra. This is referred bt JagannAtha dAsa as 'rudramodalAdamararige aniruddha dEhave maneyenisuvudu'.

Although R^idrAdi dEvata-s & daitya-s pervade in the aniruddha dEha, they do not have tatva kARya vyApAra in aniruddha dEha referred in the stanza as 'iddu kElasava mADaru.'

The daitya kARya-s are only in the sthUla sharIra. The tamO yOgya daitya-s perform their kARya-s according to their svarUpa yOgyata by the prEraNa of ParamAtma Since the pApa kARya-s are done through the daitya-s by ParamAtma, the daitya-s challenge the dEvata-s therefore called 'kruddhakhaLaru'. Just as the angry daitya-s residing in the sthUla dEha perform pApa kaRma-s, in the same way the tatvAbhimAni dEvata-s perform puNya kaRma-s in the sthUla dEha as per the kaRma of the jIva.

vAyu dEvaru being jIvOttama, the dual tatva kARya-s in our sharIra go on by his orders (prANEshanAj~neyali) i.e the pApa kARya-s by daitya-s and puNya kaRya-s by dEvata-s described as 'dvaMdvakaRma'. These shubhAshubha kARya-s go on simultaneously by the orders of ParamAtma via prANa dEvaru. The jIva thus experiences the duHkha or sukha related to those kARya-s.

mahiyoLage suxEtratIRthadi

tuhina varuSha vasaMtakAladi

daihika daishika kAlikatraya dhaRmakaRmagaLa

druhiNa modalAdamararellaru

vahisi guNagaLananusarisi sa

nnihitarAgiddellaroLu mADuvaru vyApara...HKAS_09-16

mahiyoLage = bharatakhaMDa bhUmi

suxEtratIRthadi = good pilgrimage centers e.g. Badari, VeMkaTAchala, shrI rAMga, ayOdhya, mathura, Ganges river etc...

tuhina = the time filled with dew & fog - hEmaMta R^itu (dhanuRmAsa)

varuSha = monsoon season

vasaMtakAladi = vasaMta R^itu (summer season)

daihika = related to dEha

daishika = related to dEsha (place)

kAlika = related to kAla (time)

traya = the above three types of

dhaRma = the niyama-s related to time and place

kaRmagaLa = kaRma-s according to the vaRNa-s, related to those xEtra-s, chAtuRmAsya, R^itu related kaRma-s

druhiNa modalAda = brahma dEvaru and other dEvata-s

amararellaru = all the tatvAbhimAni dEvata-s

vahisi = by the order of ParamAtma on behalf of the jIva

guNagaLanu anusarisi = according to svarUpa yOgyata of the jIva

sannihitarAgiddu = residing in the dEhEMdriya-s

ellaroLu = in the trivdha jIva-s

vyApara = tatva kARya-s (or kaRma-s)

mADuvaru = would do according to the prEraNa of biMba rUpi ParamAtma

Our bharata khaMDa is the dhaRma bhUmi as well as kaRma bhUmi. Knowledgeable people opine that if one has to study, the vEda-s, and other scriptures then one must be born in bharata khaMDa, which JagannAtha dAsa refers as 'mahiyoLaga'.

There are many holy pilgrim centers referred in our purANa-s - these called 'suxEtra-s' by JagannAtha dAsa. The ancient purANik refences of holy places are tirupati, shrIraMgaM, badarI, gayA, prayAga, kAshi, naimishAraNya, mathurA, dvArakA, ayOdhyA, etc. Among the rivers - gaMgA, yamunA, gOdAvari, kAvEri, tuMgabhadra, kR^iShNa are called the 'sutIRtha-s'. All these are located in bharata khaMDa.

Performing satkaRma in such bharata khaMDa is considered to be the anugraha of ParamAtma, which leads to kaRma vimOchana, followed by svarUpAnaMda experience of mOxa. The jIva performs three types of kaRma-s to obtain mOxa and they are, daihika kaRma, daishika kaRma and kAlika kaRma.

daihika kaRma:-

Our sthUla dEha is the temple of biMba rUpi ParamAtma. In order to keep this temple clean we must perform satkaRma-s through our iMdriya-s. nitya kaRma-s like everyday bath, saMdhyA, japa, dEva pUja, pradaxiNe, namaskAra, service to elders, listening to pravachana - all these come under daihika kaRma-s.

daishika kaRma:-

Visiting the pilgrim centers helps in the parihAra of pApa kaRma-s being done by us by the preraNa of the daitya-s. Pilgrimage to tirupati, badarI, ayOdhyA, rAmEshwara, etc. bathing and the performance of related pitR^i kaRma-s in kAshi, gayA, prayAga, remembering the tIRthAbhimAni dEvata-s of of those xEtra-s, bhagavanmURti dhyAna, are some of the daishika kaRma-s.

kAlika kaRma:-

At our normal place of residence - kaRma-s related to days, paxa, mAsa, R^itu, like EkAdashi, chAtuRmAsya, bhIShma paMchaka, viShNu paMchaka, along with satyanArAyaNa, varamahAlaxmI, anaMtapadmanAbha, gaNEsha chatuRthi, This apart certain other kaRma-s related to the R^itu and mAsa are:- tuhina - during winter i.e. during hEmaMta R^itu - margashIra mAsa and puShya mAsa we must observe dhanuRmAsa vrata, kAveri bath. varuSha - during monsoon i.e. from AShADha to kARtika - we must observe chAtuRmAsa vrata, tIRtha snAna, pitR^I paxa shrAddha kaRma-s vasaMta - during summer - i.e. during vasaMta R^itu - chaitra and vaishAkha - we must do pAnaka pUja, paMka dAna.

Thus, daihika, daishika, kAlika dhaRma-s & kaRma-s are performed according to the vaRNa-s, Ashrama in our sharIra (mADuvaru vyApAra) as per their svarUpa yOgyata and anAdi kaRma. brahma and other tatva dEvata-s perform these dhaRma-s And kaRma-s by the preraNa of vAyu dEvaru. However, all brahmAdi dEvata-s are under the control of ParamAtma and the trividha jIva-s are under the control of tatvEsha-s. The phala-s are given to the jIva but these dEvata-s only do these vyApAra towards 'bhagavad kARya sAdhana' to please ParamAtma.

kEsha sAsiravidha vibhagabhAgava

gaisalenitanitiha suShumnavu

A shirAMtadi vyApisihudI dEhamadhyadali

A suShumnake vajrakARya pra

kAshinI vaidyutigaLihavu pra

dEshadali pashchimake uttara pURva daxiNake...HKAS_09-17

kEsha = one hair from the head

sAsiravidha = into a 1000 parts

vibhAgagaisalu = split into (1000 parts)

enitu = one thousandth part

anitu = that much small

suShumnavu = spinal cord

iha = exists

A = starting from tuMdi (located at the lower back)

shirAMtadi = till the end of the back of the head

vyApisihudu = goes straight

dEhamadhyadali = center of the sthUla dEha (center of the back)

A suShumnake = for that spinal cord

pashchimake = to the West

vajrakA = vajrakA nADi

uttara = to the North

ARya = ARya nADi

pURva = to the East

prakAshinI = prakAshinI nADi

daxiNake = to the South

vaidyuti = vaidyuti nADi

pradEshadali = around the four directions of spinal cord

ihavu = the above branches exist

suShumna = suShumna nADi

The size of the suShUmna is the 1/1000th part of a vertically split hair from our head. This is also called the madhya nADi or brahma nADi which cannot be perceived by us. The suShumna nADi originates from a center called 'tuMdi' located at the lower back. This straight nADi leads to the back of the head and is also referred as R^iju nADi. The dEhagata saptakamala-s are connected by the suShumna nADi, and it also supports the 72000 nADi-s in our sharIra referred in the stanza as 'A shirAMtadi vyApisihudI dEhamadhyadali'

Reference:-

'mUlAdharaM samArabhyatvAmURdhAnamR^ijusthitA' - taMtrasAra vAkya

The suShumna nADi has five components as mentioned in the stanza and they are summarized in the table below:-

The above five together form the suShumna nADi. The nADi-s of the four directions mentioned above are placed like a concentric ring outside the brahma nADi but connected to the brahma nADi by branches in all directions. (Like a rod within a pipe, but the rod is connected to the pipe by links), which JagannAtha dAsa describes as 'pradEshadali'

Reference:-

"madhyAMta brahma nADyaMtu dhaiyO nArAyaNoruNAH

tatvurAMsha prakAshinyAM vAsudEvosita prabhuH

daxAMta vaidyutA saMsthaH piMgaH saMkaRShaNOOchyuta

vR^ishAMta vajrikA saMsthaH pradyumnO harita prabhuH

aryAkAyAMgatashchiMtyO nIlavaRNOOniruddhaH" - mAnasa smR^iti

A naLinabhava nADiyoLage tri

kONachakravu ippudalli kR^i

shAnu maMDala madhyaganu saMkaruShanAhvayanu

hIna pApAtmaka puruShana da

hanagaisuta dinadinadi vi

j~nAnamaya shrIvAsudevanu aidisuva karuNi....HKAS_09-18

A naLinabhava nADiyoLage = in the spinal cord (naLina - nAbhika mUla, bhava - brahma dEvaru born from there)

trikONachakravu = sURya, chaMdra & agni (triangular maMDala)

ippudu = exists

alli = in that triangular maMDala

kR^ishAnu maMDala = agni maMDala

madhyaganu = in the center

saMkaruShanAhvayanu = saMkaRShaNa nAmaka ParamAtma

dahanagaisuva = would burn

hIna = heinous

pApAtmaka puruShana = kali svarUpa pApa puruSha

dinadinadi = everyday

vij~nAnamaya = vij~nAna kOshAbhimAni i.e. j~nAnamaya

shrIvAsudevanu = vAsudEva ParamAtma - brahmaraMdhragata 1000 petals representing vishvAdi nAma-s PuruSha nAmaka ParamAtma

aidisuva = rains amR^ita and purifies our impure dEha

karuNi = kind ParamAtma

The central nADi of the suShumna nADi is called the brahma nADi referred by JagannAtha dAsa as 'naLinabhava nADiyoLage' - brahma dEvaru born in the 14 petals Lotus emanating from padmanAbha rUpi ParamAtma.

There are 8 petals in this brahma nADi and the 8 shouldered shrIman nArAyaNa pervades there with His aShTayudha-s. A triangular bone structure exists called agni maMDala referred as - 'trikONachakravu ... kR^ishAnu maMDala'. saMkaRShaNa nAmaka ParamAtma pervades agnyAMtaRyAmi in this triangular structure.

pApa puruSha kali along with other daitya-s makes us do pApa kaRma-s in our sthUla dEha and therefore our shrIra becomes impure. agni bIja vAchya saMkaRShaNa nAmaka ParamAtma from the madhya nADi purifies the impure dEha by burning the pApa puruSha.

After this action, thr hR^idayakamalagata biMba would travel to shiragata brahmaraMdhra, where 1000 petal lotus exists and there lies vAsudEva nAmaka ParamAtma with His 1000 names. vAsudEva is also known as puruSha. vAsudEva is the Giver of mOxa by showering amR^ita (amR^itasadR^ishya). By the action of amR^ita our sharIra is purified. vAsudEva is the kOshAbhimAni for vij~nAnamaya kOsha. Therefore the jIva would get bhagavat related knowledge.

In this way the pApa puruSha is killed everyday during day time, but by the blessings of brahma, pApa purusha would become alive at night and at that time those in who have obtained maMtra siddhi saMkaRShaNa ParamAtma in the hR^idaya would burn the pApa puruSha again and by the shower of amR^ita of vAsudEva the sharIra would be purified again.

Such is the action of kind ParamAtma.

madhyanADiya madhyadali hR^i

tpadmamUladi mUlapati pada

padma mUlaladalippa pavanana pAdamUladali

peddikoMDiha jIva liMgani

ruddha dEha vishiShTanAgi ka

paRdi modalAdamararellaru kAdukoMDiharu....HKAS_09-19

madhyanADiya = spinal cord

madhyadali = in the center

hR^itpadmamUladi = at the origin of the 8 petaled lotus form of nADi center

mUlapati = mUlapati with 8 shoulders exists (of the size of the tip of the the thumb)

padapadma mUlaladali = at the feet of such biMba rUpi mUlESha (at the tip of the toe)

ippa = exists

pavanana = mukhya prANa dEvaru

pAdamUladali = at the center of the toe

liMga = anAdi liMga sharIra

aniruddha dEha = aniruddha sharIra

vishiShTanAgi = liMga dEha along with aniruddha dEha

jIva = jIva

poMddikoMDiha = exists by the support of hari-vAyu

kapaRdi modalAda = R^idra and other dEvata-s

amararellaru = 8 dikpAlaka dEvata-s

kAdukoMDiharu = protects the jIva as a service to mUlEsha and prANa dEvaru

Among the five elements of the suShumna nADi, the central nAdi (madhya nAdi) is the most sensitive. This also referred as brahma nADi.

At the center of the brahma nADi lies the hR^itkamala which is an 8 petaled lotus shape. biMba rUpi ParamAtma pervades in the 8 petals with His 8 shoulders and 8 weaponry in the concentric shape as described earlier. He is referred here as mUlEsha and He resides at the bottom of the bud. JagannAtha dAsa describes Him as mUla pati in this stanza.

Reference:-

(madhyE sushumnA) tasyAM viShNuH me hR^idayAMbhOjE suShumnAnADi madhyagE divya dEvamayI pIThE vaikuMThE iva mOdatE"

---sattatatvaratnamAla vAkya

Gist:- The bud of the hR^itkamala is the place of residence of mUlapati.He resides there as happily as He resides in vaikuMTha.

mukhya prANa seeks protection at the feet of mUlapati. He stands with folded hands at the tip of the toe of mUlEsha as referred below.

Reference:-

"viShNumURlEsha iti tu vij~nAnAtmEti taM viduH

tasmAdagrEsha mUlEsha prAdEsha iti nAmakAH

mURtyaH saMti hRiTpadmEtraya AnaMda rUpiNaH

vaRtatE mUlEsha pAda sannidhou prANa nAmakaH

baddhAMjaliH svarUpANAM trayANAM parataH sadA" -muktitatva graMtha

Gist:- mukhya prANa stands at the feet of ParamAtma facing Him. The jIva lies at the feet of mukhya prANa facing mukhya prANa. Therefore the jIva gets the daRshana of the biMba only through vAyu dEvaru. Therefore, vAyu dEvaru is like the boat for trividha jIva-s to enable them to cross the ocean of this world. vAyu dEvaru makes the jIva do vyApAra-s according to their yOgyata and as per the orders of ParamAtma.

The 8 dikpAlaka-s serve ParamAtma from 8 directions in all the 8 petals wherever ParamAtma moves about as listed below:-