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HK-Chapter-10

-Translated by SGP Char

Chapter 10: saRvasamaRpaNa/saRvapratIk SaMdhi (25 Padyas)

This is also referred as saRvasamaRpaNa saMdhi

harikathAmr^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

Ava parabommanati vimalAM

gAva baddharu eMdenipa rA

jIvabhava modalAdamararanudinadi haripadava

sEvipariganukUlarallade

tAvu ivarana keDisaballare

shrIvilAsAspadana dAsariguMTe apajayavu....HKAS_10-01

Ava parabommana =shrIman nArAyaNa who has infinite virtuous qualities

ati vimala = very pure, having no dOSha-s

aMgAva = body mass of knowledge & happiness

baddharu = those who seek protection there

eMdenipa = so called

rAjIvabhava = brahma dEvaru born in the lotus flower shooting our of the navel of padmanAbha rUpi ParamAtma

modalAda = primarily brahma and others

amararu = 24 tatvAbhimAni dEvata-s

anudinadi = always

haripadava = Lotus Feet of ParamAtma

sEviparige = those who serve at His feet

anukUlarallade = they would facilitate rather than obstruct

tAvu = those tatvEsha-s

ivarana = the true devotees of ParamAtma

keDisaballare = would they be able to wrong them or trouble them? Meaning -

never

shrIvilAsAspadana = ParamAtma, who does various krIDa-s through laxmIdEvi

dAsarige = devotees who serve ParamAtma

apajayavu uMTe = would they have ever face defeat? Meaning - never.

ParamAtma pervades in all things in this world - living & non-living things. All the chEtana-s are His pratibiMba-s. It is important to realize this essential understanding while we discuss this saMdhi.

One who is complete by Himself in all respects is called Parabrahma. He has infinite virtuous qualities, does not have any defects at all and He is saRvOttama, Supreme to all. JagannAtha dAsa describes such PurushOttama as Parabomma

Parabomma nAmaka shrIman nArAyaNa is a mass of knowledge and happiness. 'vimala aMga' - His various parts of the Body are unusually very pure, niRduShTa, svarUpabhUta. After liMga dEha bhaMga, after kaRma vimOchana, brahma and all other tatvAbhimAni dEvata-s obtain shelter in such 'vimala aMga' i.e. in PuruSha nAmaka ParamAtma at various locations according to their yOgyata either aMgasAyujaya or saRvAMga sAyujya mukti sthAna and obtain nityAnaMda.

Those who are entitled to such status (parabommanati vimalAMgAva baddharu) i.e. chatuRmukha brahma and other dEvata-s (rAjIvabhava modalAdamararu) - devotees who trust the Feet of ParamAtma and serve Him with bhakti are always facilitated in their efforts rather than obstructed in their efforts. Moreover, the daitya-s who come in their way of sAdhana would also be eliminated and the devotee would be protected.

To those devotees who choose to serve ParamAtma, the dEvata-s facilitate them by eliminating the ignorance, doubts, disease, which are obstructions created by daitya-s and help the devotees to travel on the road to sAdhana.

ParamAtma does all the jagadvyApAra-s via laxmI dEvi. In order to bestow His anugraha to laxmI dEvi, He effortlessly does sR^iShTi, sthiti, laya through mUla prakR^iti as hi lIlAjAla. He is therefore referred as 'shrIvilaspada'. Servitors of such shrIvilaspada would never face defeat or trouble.

shrIdanaMghrisarOjayugaLE

kAdasha sthAnAtmadoLagi

TTAdaradi saMtutisuvavarige I navagrahavu

AditEyaru saMtatAdhi

vyAdhigaLa pariharisutavaranu

kAdukoMDiharellaroMdAgIshanAj~nEyali....HKAS_10-02

shrIdana = ParamAtma who gives us wealth of j~nAna, bhakti, vairAgya and the right wealth

aMghrisarOjayugaLa = Lotus Feet of ParamAtma

EkAdasha sthAna = 11th iMdriya

AtmadoLage = in the manas

iTTu = keep (His Lotus Feet in our manas)

Adaradi = with bhakti

saMtutisuvavarige = devotees who praise Him

I navagrahavu = navagraha dEvata-s i.e. sURya, chaMdra etc.

AditEyaru = tatvAbhimAni dEvata-s of the sthUla dEha

Adhi = manO rOga (sick or infected mind), worries, restless mind,

vyAdhi = dEha rOga (diseased body)

pariharisuta = cure the above

avaranu = such devotees

IshanAj~nEyali = according to the orders of ParamAtma

saMtata = always

ellaroMdAgi = all of them together as a team

kAdukoMDiharu = protects us from any obstructions in our way

'shrI' means wealth. In order to obtain the anugraha of ParamAtma we need the wealth of j~nAna, bhakti & vairAgya. 'da' means on who gives i.e. ParamAtma Himself.

Besides, 'shrIdaH' is referred in viShNusahasranAma. 'shrI' is also poison, whereas 'da' means - He kills those tamO yOgya-s born our of 'shrI' (poison), which is referred in bR^ihatImaMtra as under:-

Reference:-

"shrI viShaM tadvataH dvEShijanAH

tAn dyati khaMDayati iti shrIdaH"

Those devotees who always meditate on the Lotus Feet of ParamAtma in the manas, which indeed controls the 5 j~nAnEMdriya-s, 5 kaRmEMdriya-s, i.e devotees who praise the Atma nAmaka ParamAtma with all their heart, would not be troubled by the navagraha-s like sURya, chaMdra etc.but they would facilitate the the devotees.

According to a reference from jyOtisha shAtra as under:-

'dvadashAShTAma janmasthAH shanyaRkAMgArakO guruH

kaRvaMti prANa saMdEhaM sthAnabhrAShTam dhanaxayam"

Gist:-

If shani, sURya, aMgAraka & guru are in the 12th place from the janma rAshi, that person has danger to life, danger to his position/might & danger to his wealth

However, these navagraha-s remove the obstacles of the true devotees of ParamAtma and facilitate them on their road to sAdhana.

In the same way, brahmAdi dEvata-s, would provoke all the iMdriya-s on the path of righteousness.

The navagraha-s from outside and tatvadEvata-s from inside - would jointly work together to eliminate the Adi & vyAdi i.e. the sick mind and the sick body, by the order of ParamAtma and protect the devotee

mEdiniya mEluLLa gOShpA

dOdakagaLellamalatIrthavu

pAdapAdri dharAtaLave suxEtra jIvagaNa

shrIdana pratimegaLu avaruM

bOdanave naivEdya nityadi

hAdi naDevude naRtanagaLeMdaritavane yOgi..HKAS_10-03

mEdiniya mEluLLa = on this earth

gOShpAda = a cow foot (that much length)

OdakagaLella = sea, river, lake, well

amalatIrthavu = pure water

pAdapa = trees

adri = mountains

dharAtaLave = surface of the earth

suxEtra = puNya xEtra

jIvagaNa = the entire jIva rAshi

shrIdana = ParamAtma's

pratimegaLu = pratibiMba

avaruMba = whatever they eat or consume

Odanave = water & food

naivEdya = naivEdya offered to ParamAtma

nityadi = always

hAdi naDevude = the way they walk

naRtanagaLu = the dance in front of ParamAtma

eMdaritavane = he who understands so

yOgi = (he) is a brahma j~nAni

The process of meditating on the rUpa-s of ParamAtma who pervades everywhere is referred as 'vyAptOpAsana'.

All the places on the earth are puNya xEtra-s and all the waters sources are puNya tIRtha-s. Even the water in a small pothole of the size of a cow's foot would also be pure tIRtha. This is what the true vyAptOpAsaka would believe.

Since the sthAvara jIva-s trees, plants, creepers take in water from their roots they are referred as 'pAdapa'. ParamAtma pervades in them.

ParamAtma pervades in all the mountains on the earth. ParamAtma pervades on the earth, which supports all the jaDa-s, & jaMgama and sthAvara jIva-s. Therefore, the earth is recognized as suxEtra.

Thus in everything, ParamAtma pervades by those respective, rUpa-s, shapes & names but remains different from them. The vyAptOpAsaka-s find ParamAtma in every place therefore the entire earth is puNya xEtra.

jalAbhimAni-s and nadyAbhimani-s pervade in the salty sea water, river water, lake, well etc. via those dEvatAMtaRgata bhAratIramaNa mukhya prANAMtaRgata - ParamAtma who pervades in them by those respective names. If we bathe in those waters with this anusaMdhAna, we would obtain bhagavadanugraha by way of puNya as if we have bathed in puNya tIRtha-s and visited puNya xEtra-s. The xEtra-s are understood to be pure places. Without remembering the pure ParamAtma, if we only bathe like birds or animals it would only be jaDa kaRma. This would externally cleanse our body but not purify the same internally.

Since ParamAtma is the biMba for all the jIva-s and each these jIva-s are His pratibiMba, they are referred as 'shrIdana pratime'. Therefore the vyAptOpAsaka-s understand that all the jIva-s are the 'chalapratima' of ParamAtma.

The food that the chalapratima-s eat is the naivEdya for ParamAtma i.e. doing EkachiMtana of jivAMtaRgata ParamAtma and the bhagavadrUpa-s of ParamAtma in the food that we are eating is naivEdya indeed.

The way the vyAptopAsaka-s walk is 'naRtana sEva' - dance in front of ParamAtma.

A person who thinks and does as described above is mahAyOgi indeed.

saRvadEshavu puNyadEshavu

saRvakAlavu puNyakAlavu

saRvajIvaru dAnapAtraru mUru lOkadaLu

saRva mAtugaLella maMtravu

saRva kElasagaLella pUjeyu

shaRvaMdyana vimalamURti dhyAnavuLLavage...HKAS_10-04

shaRvaMdyana = ParamAtma who is praised by R^idra

vimala = (He) who has infinite virtuous qualities

mURti = shrI bhAratiramaNa mukhyaprANAMtaRgata shrIlaxmIpati ParamAtma

dhyAnavuLLavage = devotees who always meditate on Him

saRvadEshavu = all the places on this earth

puNyadEshavu = are puNya xEtra-s

saRvakAlavu = all days, weeks, paxa, mAsa, saMvatsara etc.

mUru lOkadaLu = in svaRga, bhUmi & pAtALa

puNyakAlavu = extremely good times

saRvajIvaru = all the jIva-s

dAnapAtraru = eligible for dAna as per their yOgyata

saRva mAtugaLella = whatever they speak, be they alphabets, words or sentences

maMtravu = they are maMtra-s

saRva kElasagaLella = all the daihika, daishika, kAlika, vAchanika, bouddhika& mAnasika vyApAra-s

pUjeyu = pUja to the biMba rUpi ParamAtma

For the vyAptOpAsaka-s described in the previous stanza, all the places on this earth are holy (puNya) places and they see that ParamAtma pervades everywhere in every atom of all the things. Wherever these j~nAni-s exist those places are indeed puNya xEtra-s. The pilgrim places like Tirupati and other svayaMvyakta pilgrimage centers are holy places where the vibhUti rUpa is perceived in a special way. One obtains special puNya when they visit these places. However, the uttama j~nAni-s think about ParamAtma at all places and therefore in their eyes 'saRvadEshavu puNyadEshavu' - all places are puNya xEtra-s.

Time i.e. kAla is jaDa. However it keeps flowing. Since ParamAtma pervades as kAlapravaRtaka, kAlaniyAmaka, kAlanAmaka in kAla, time keeps flowing. For the vyAptOpAsaka-s who meditate on ParamAtma as kAlAMtaRgata in praLaya, yuga, kalpa, saMvatsara etc.all times are puNya kAla. The famous song by PuraMdara dAsa extols this as "sakala graha bala nIne sarasijAxA..". For these vyaptOpAsaka-s, past present & future are all shubha kAla. They do not have ashubha kAla in their lexicon. They do not give importance to kAla, which is jaDa, and the focus their attention on kAla pravaRtaka ParamAtma therefore for them all times are shubha kAla.

The 3 types of jIva-s i.e. sAtvika, rAjasika & tAmasika obtain their phala-s according to their svarUpa yOgyata. It is said that we should not give dAna to apAtra-s and advice to ayOgya-s.

However, if a chaMDala approaches us with hunger and thirst in him, we are bound by dhaRma to give him food & water. The word 'saRva' in 'saRvajIvaru' needs to be understood as - sajjana-s are mukti yOgya-s and all the brahma j~nAni-s are fit for receiving dAna. duRjana-s, bhagavad dvEShi-s, mithyAvAdi-s are not fit for receiving dAna. No one prays for the well being of the duRjana-s in the statement - 'saRvEjanAssukhinO bhavaMti', because here sarVEjanAH indicates sajjana-s only and not for the duRjana-s. Thus we must construe that saRvajIvaru indicates sajjana-s only.

Whatever the vyAptOpAsaka-s talk are vEda maMtra-s, since ParamAtma is saRvashabda vAchya, all the sounds praise Him alone. He is the one who gives the power to the vaRNa-s to form words and meanings and by pronouncing them the words get their right meanings and we understand the same. vaRNAbhivyaMjanashakti axarEDhya is the cause for all this. The brahma j~nAni-s speak with this understanding. Therefore whatever they speak is vEdamaMtra-s but not general talk, i.e. not lOkavARta but paralOkaika vARta.

All the kriya-s of such brahmaj~nAni-s are bhagavatpUja but not any mechanical actions. All their actions like accepting or giving dAna, moving around vyApAra-s of all iMdriya-s, daihika, vAchanika & mAnasika kriya-s, daishika, kAlika, bouddhika kriya-s are the various pUja-s performed by them. They always feel that all the biMba kriya-s going on are under the control of ParamAtma and therefore these must be offered to ParamAtma. Therefore, whatever they do is bhagavatpUja.

shaRva - is mahaR^idra dEvaru. Since ParamAtma is praised by mahaR^idra dEvaru, ParamAtma is called 'shaRvavaMdya' and He has infinite virtuous qualities. For the devotees who always think about ParamAtma in all the actions identify themselves as described above.

dEvakhAta taTAka vApi sa

rOvaragaLabhimAni suraru ka

LEvaradoLiha rOmakUpagaLoLage tuMbiharu

A viyadgaMgAdinadigaLu

bhAvisuvudeppatteraDenipa

sAvira sunADigaLoLage pravahisutalihaveMdu..HKAS_10-05

dEvakhAta = water fall from the mountains created by dEvata-s

taTAka = small ponds & big lakes

vApi = well (with & without steps)

sarOvaragaLa = puShkaraNi

abhimAni suraru = tIRthAbhimAni dEvata-s

kaLEvaradoLiha = in our sthUla dEha

rOmakUpagaLoLage = in the hairs (over 300 crores)

tuMbiharu = they reside there

A viyadgaMgAdi = meaning AkAsha gaMga river - originating from the tip of

the toe of ParamAtma during trivikramAvatAra and flowing from the Heaven to

Earth, and other rivers

nadigaLu = rivers

eppatteraDenipa sAvira = 72000

sunADigaLoLage = tapOmaya nADi-s

pravahisutalihavu eMdu = that they are flowing

bhAvisuvudu = understand so (by way of anusaMdhana)

Sources of water from the mountains are referred as dEvakhAta. The water, which falls on the rocks, gets collected and later flows like a waterfall. Most of these falls are located in puNya xEtra-s and they are therefore referred as dEvakhAta.

Water holding places (dams) are called taTAka and water wells in the earth are called vApi.

Many olden temples have constructed large tank like structures called sarOvara-s e.g. puShkaraNi, where one can get down the steps to take a bath.

Bathing, performing anhIka etc. in such places are all puNya kaRma-s. We must meditate that such puNya tIRtha-s and their tIRthAbhimAni-s exist in our sthUla dEha.

According to j~nAni-s our sthUla dEha is covered by over 3 crores of hair. All the tIRtha-s and the tIRthAbhimAni-s pervade among those hair.

Reference:-

"tisraH kOtyaRdhakOTishcha dEharOmasu mAnuShE

dvisaptatisahasrAshcha nADyassaMti" --- adhyAtmAlARtha vachana

Gist:- our dEha is covered by 3.5 crores of hair and it is enmeshed with

72000 nADi-s wherein the pure rivers and their abhimAni dEvata-s exist.

Brahma j~nAni-s understand that ParamAtma exists as aMtaRyAmi in those 3.5 crores of hair and as niyAmaka in the 72000 nADi-s

Wherever they are, the j~nAni-s meditate upon the tIRthAbhimAni-s and nadyAbhimAni-s and their aMtaRgata rUpa-s and obtain the phala of bathing in those rivers. The sharIra is therefore always very pure.

mUrukOTiya myAle shObhipa

Iradhika eppattu sAvira

mArutAMtaRyAmi mAdhava pratidivasadalli

tA ramisutihaneMdu tiLidiha

sUrigaLE dEvategaLavara sha

rIragaLE suxEtra avavaraRchaneye haripUje..HKAS_10-06

mUrukOTiya myAle = over 3 crores (hairs on our sharIra)

Iradhika eppattu sAvira = 72000 nADi-s

shObhipa = in those tIRthAbhimAnis- and nADyAbhimAni-s

mArutAMtaRyAmi = as aMtaRgata of mukhya prANa

mAdhava = laxmIpati mAdhava nAmaka ParamAtma

pratidivasadalli = everyday, nay every moment

tA ramisutihaneMdu = does krIDa via His biMba rUpa in the tIRtha-s &

tIRthAbhimAni-s (in the hair), and as nADyAMtaRgata in the rivers &

nadyAbhimAni-s (in the nADi-s)

tiLidiha = those who understand so

sUrigaLE - brahma j~nAni-s

dEvategaLu = they are dEvata-s

avara sharIragaLE = their dEha-s

suxEtra = are puNya xEtra-s

avavaraRchaneye = service to them (as pUja)

haripUje = is the pUja of the aMtaRyAmi ParamAtma

All the sAdhana required for obtaining bhagavad anugraha is done by our sthUla dEha, hence it is called sAdhana sharIra.

This sAdhana sharIra has 3 crores of hair and there are puNya tIRtha-s in these hair and the tIRthAbhimAni dEvata exist in them.

There are 72000 nADi-s and rivers like gaMga and many other rivers flow there and the respective nadyAbhimAni-s exist in them.. mukhya prANa dEvaru is the niyAmaka for these and laxmIpati mAdhava nAmaka ParamAtma is the foremost niyAmaka for him. ParamAtma does and makes us do various vyApAra-s

Those sAdhaka-s who meditate so (as above) are brahma j~nAni-s. Their dEha is indeed puNya xEtra and offering services (sEva) to them is indeed the pUja of biMba rUpi ParamAtma. Serving them is also equivalent to the pilgrimage undertaken to all tIRtha-s.

shrIvaranigabhiShEkaveMdari

dI vasuMdhareyoLage ballava

rAva jaladali miMdareyu gaMgAditIRthagaLu

tA olidu baMdalle nelegoM

DIvarakhiLARthagaLanariyada

jIvaramarataraMgiNiyanaididaru phalavEnu.....HKAS_10-07

shrIvaranige = laxmIpati shrIman nArayaNa

abhiShEkaveMdu = with the understanding that the process of our taking bath is the abhiShEka of ParamAtma

aridu = understanding so

I vasuMdhareyoLage = on this earth

Ava jaladali = in any water source

ballavaru = with the understanding stated above

miMdareyu = take a bath

gaMgAditIRthagaLu = nadyabhimAni-s pure gaMga and other rivers

tA volidu = by their anugraha

baMdu = arrive into (those water sources)

alle nelegoMDu = exist in those waters

akhiLARthagaLanu = would provide j~nAna, bhakti, vairagya to such devotees

Ivaru = would give

ariyada = those who do not understand this above fact

jIvaru = jIva-s

amarataraMgiNiya = in the gaMga river

aididaru = take a bath in the river gaMga river

phalavEnu = would not obtain any phala

shrI laxmIpati is called shrIvara. laxmI dEvi is nitya muktaLu, niRvikAraLu and axaraLu, maMgala svarUpiNi, shubhadAyakaLu. ParamAtma guNa-s are infinite times greater than shrI nAmaka laxmI dEvi and He is called shrIvara.

Our dEha is the residence of shrIvara. All the vyApAra-s of our dEha are carried out by the biMba rUpi shrIvara nAmaka ParamAtma. That is why our sthUla dEha is called sAdhana sharIra. We purify our dEha by bathing everyday. Just pouring water on our body for having a bath does not get us any phala. Our dEha is enmeshed with 72000 nADi-s and the rivers like gaMga and other rivers flow there and the nadyAbhimAni-s exist there. In the same way puNya xEtra-s and xEtrAbhimAni-s pervade in the hairs. PuruSha nAmaka shrIvara ParamAtma pervades in the sAdhana sharIra from head to toe. The 1000 petal lotus in our head PuruSha nAmaka vAsudEva ParamAtma exists as tuRya. We must understand that our bath is the abhiShEka for shrIvara. The j~nAni-s recite puruShasukta while bathing.

Reference:-

"siMchayEtpuruShasUktEna svadEhasthaM hariM smaran" --- smR^ityaRtha

On this earth (vasuMdhareyoLu) there are many puNya xEtra-s and pavitra tIRtha-s. When we visit those puNya xEtra-s and take a bath there, we must meditate on those respective xEtra mURti-s and think that this is the abhiShEka for shrIvara. However, in whichever source of water we bathe, if we meditate upon gaMga and other nadyAbhimAni-s & xEtrAbhimAni dEvata-s, then they would come to those waters and bless the person who is taking bath with all j~nAna, bhakti, vairAgya to such devotees.

However, if we bathe in the gaMga or any other river without meditating on those respective nadyAbhimAni-s or xEtrAbhimAni-s, it would just be a mechanical bathing without fetching us any puNya.

nadanadigaLiLeyoLage parivuvu

udadhipariyaMtaradi taruvA

yadali ramisuvavalli tanmayavAgi tOradale

vidhiniShEdhagaLAcharisuvaru

budharu bhagavadrUpa saRva

tradali chiMtane baralu tyajisuvarakhiLa kaRmagaLa...HKAS_10-08

iLeyoLage = on this earth

nadanadigaLu = rivers flowing from East to West are referred as nada (masculine form of river, whereas rivers flowing from West to East are referred as nadi (feminine form)

udadhipariyaMtaradi = until they reach the sea

parivuvu = would flow independently

taruvAyadali = after joining the sea

alli = in the sea

tanmayavAgi = all together

tOradale = without exhibiting to the observer of their independent source of origin

ramisuvavu = in the way they would play about in the sea although they are separate

budharu = brahma j~nAni-s

vidhi = performing kaRma-s as per shAstra

niShEdhagaLa = not doing prohibited kaRma-s

Acharisuvaru = that ParamAtma pervades everywhere

saRvatradali = in all things, at all places and all states

bhagavadrUpa = kAlAMtaRgata, dEShAMtaRgata, avasthAMtaRgata ParamAtma rUpa-s

chiMtane = meditate on them (referred as vyAptOpAsaka-s earlier in this saMdhi)

baralu = when they get this chiMtana

akhiLa kaRmagaLa = all kAmya kaRma-s

tyajisuvaru = they would leave those kaRma-s and thus they would not be affected or bound by those kaRma-s

Rivers flowing from East to West are referred as nada (masculine form of river) e.g. shONa, bhadrA, whereas rivers flowing from West to East are referred as nadi (feminine form e.g. tuMgA, kAvEri,

gOdAvarI

Rivers that flow on the earth have their separate identity like gaMga, yamuna, kR^iShNa etc. until they join the ocean they. These rivers mix up in the ocean and for the normal viewer the sea it self is such a huge phenomenon that the rivers that join the ocean seem to playing about in the ocean all together, but they retain their own identity.

The vyAptOpAsaka meditates on the respective bhagavdrUpa-s in kAla, place of residence & wherever they go and in different situations. The manas of such a person is akin to the powerful flow of rivers. Just as the rivers have a separate identity until join the ocean, the vyAptOpAsaka-s meditate on the bhagavadrUpa-s until they reach the God head. Their manas performs the necessary vidhi-s and observe niShEdha-s as per shAstra-s and absorbed in them.

Just as the independent rivers mix up & play about in the ocean, in the same way in all vastu, kAla, dEsha and states the sAdhaka-s think about the bhagavadrUpa-s in them and their manas, buddhi, chitta etc. vyApAra-s are focussed towards ParamAtma. They unrelate themselves to the outside world, think about ParamAtma in all their actions, and perform those actions without expecting any phala. They firmly believe that all their daihika, daishika, vAchanika, mAnasika, aindrika, kAlika kaRma-s are being done by biMba rUpi ParamAtma and that He makes them do the same. They are referred as - budharu. These budharu-s are not affected by vidhi niShEda kaRma-s. They also believe that they are dependent on ParamAtma and that all the shubha, ashubha & mishra kriya-s are going on by the prEraNa of biMba rUpi ParamAtma.

Some thoughts....

The of flow of a river towards the ocean indicates jeevas who are on the

path of realization .

Just as the river flows continuosly overcoming all obstructions by following the rules of nature and surrendering itself to the power of gravity by falling down from a height , slipping through the mountain as a stream etc . so also the mind of a sadhaka has to be one-pointed and follow the commandments of God by becoming an instrument in His hand. By submitting completely to His will , one becomes an instrument in His hands. In order to do this one has to realize His presence and in all places, times, things and His control over the whole universe .(saRvatradali chiMtane ). One has to take the falling from power as evenly as one would take the usherance of spring in one's life as both are the best deals meted out to him by the Lord . When they get this chintana then they do not have the need to do anything thinking that they are benefiting by it but do it as a service to God. (In general we do things thinking that they will yeild some sweet fruits, though the fruit is as per God's will. So if we already accept His will, the need for thinking about the efficacy of the fruit of an action is eliminated). So they are not bound by such karma.Such a jeeva is a vyAptOpAsaka of the Lord . Even when such a jeeva reaches his destination at the Lord's feet he is ever the Lord's dasa and has his identity as such .

Just as the river's antaryami devata's know of their identity even if they are mixed up in the ocean's so also the mukta jeeva will know that he is not one with the Lord or the Lord himself , but has his seperate identity and serves the Lord there also just as the rivers mix about in the ocean and appear to be one with the ocean but are not so.

yathoodakaM shud^dhe shud^dhamAsiktaM tAdrugeva bhavati

evaM munervijAnata AtmA bhavati goutama ll (lV.15)

This is from the KathOpanishad and is addressed to Gautama. Here it is stated that when pure water is mixed with pure water the former becomes similar to the latter. Similarly,the soul of the knowing sage becomes similar to God.

This is a very important passage which meaningfully and with significance uses the term 'tAdruk' which means 'tatsadrusha' and not ' tadEva' nor ' tallIna'. The significance is to clarify that the liberated soul becomes similar to and not identical with the Supreme Soul The illustration is also quite suffestive. When some qunatity of pure water is mixed with some other quantity of pure water, the latter quantity of water does not become one with the former, but it remains distinct from it, which can be seen by the increase in the total quantity of water. Similar is the case with the Supreme Soul and the liberated soul. The latter remains distinct even though it possesses some qualitites similar to those possessed by the Lord.

Ref : Cardinal Doctrines of Madhwa by Dr D.N.Shanbag

Parimala

kaliye modalAdakhiLa dAnava

roLage brahmabhavAdi dEva

RkaLu niyAmakarAgi hariyAj~neyali avaravara

kaluShakaRmava mADi mADisi

jalaruhExaNagaRpisuta ni

shchala subhakti j~nAnapURNaru sukhiparavaroLage...HKAS_10-09

kaliye modalAda = the lowest rank among the tamO yOgya jIva-s

akhiLa dAnavaroLage = among all the daitya-s

brahmabhavAdi = brahma R^idra and other dEvata-s

dEvaRkaLu = these dEvata-s

niyAmakarAgi = as tatva niyAmaka-s in the shtUla sharIra of those daitya-s according to their tAratamya

hariyAj~neyali = according to the orders of ParamAtma

avaravara = of those daitya-s

kaluShakaRmava = bhagavad dvESha and other sinful acts

mADi mADisi = perform them via biMba kriya and make the daitya-s do the same

jalaruhExaNage = to ParamAtma who has Lotus Eyes

aRpisuta = offer the tatva kARya-s performed by them

nishchala = firm

subhakti = good bhakti

j~nAnapURNaru = dEvata-s who are full of knowledge

avaroLage = in those daitya-s

sukhiparu = would remain happy there (they have no pApa phala for doing so)

kali is the lowest among the tamO jIva-s.

The tatvAbhimAni dEvata-s in our sthUla dEha are the niyAmaka-s for various tatva-s. The Lotus Eyed ParamAtma as aMtaRyAmi in those tatvEsha-s is the prEraka for those tatva kARya-s. Simultaneously there reside daitya-s in our sthUla dEha too. According to their yOgyata and anAdi liMga kaRma, the trividha jIva-s performs shubha, mishra & ashubha kaRma-s by the action of biMba kriya. puNya kaRma-s are performed through dEvata-s and pApa kaRma-s are performed through daitya-s. The tatva niyAmaka dEvata-s, by the prEraNa of biMba rUpi ParamAtma do the pApa kaRma-s through the daitya-s and makes us do the same.

Since there is a higher proportion of tamO guNa-s in the daitya-s, they do acts like enmity to ParamAtma, enmity towards the devotees of ParamAtma, they trouble sajjana-s and these are initiated by the tatvAbhimAni dEvata-s in those daitya-s. Therefore, these dEvata-s must rightfully obtain the effects of pApakaRma-s. However, the dEvata-s perform these action as a 'sEva' to ParamAtma as per His orders, therefore they remain unaffected by those pApa kArya-s. This is just like the example of a soldier who kills a person by the order of the king and the soldier remains unpunished.

The pApa kaRma-s performed by the dEvata-s through the daitya-s are offered by the dEvata-s at the Lotus Feet of ParamAtma

It may be argued that only puNya kaRma-s must be offered to ParamAtma but we must never offer pApa kaRma-s to ParamAtma. However, only laxmIpati ParamAtma is svataMtra and all the others are asvataMtra. Their kaRtR^itatva shakti depends on ParamAtma. All the puNya, mishra & pApa kaRma-s are done by the prEraNa of biMba rUpi ParamAtma. All the jagat vyApAra depends upon Him, all done by His prEraNa and He is the sole niyAmaka for them. ParamAtma does and makes the jIva do the kARya-s according to their yOgyata and anAdi kaRma and gives them the phala accordingly. He has no disparity towards anyone. Since the dEvata-s have this supreme understanding, they are not affected by the pApa kARya-s performed by them by the prEraNa of biMba rUpi ParamAtma.

The understanding that biMba rUpi ParamAtma does and makes us do all the kARya-s is - 'dvaMdakaRma samaRpaNe'. If the jIva feels that he has done all the kARya-s himself and then offers it to ParamAtma, it is does not fall under this definition. Therefore, the understanding that all kaRya-s are biMba kARya-s alone falls under the category of 'bhagavadaRpaNe'.

Since the dEvata-s understand this secret, they remain unaffected by the pApa kaRma-s done by their niyamana and they thus become eligible for firm bhakti, j~nAna and AnaMda.

The dEvata-s too have asurAvEsha-s. However, brahma, vAyu, saraswati, bhArati and the R^iju-s do not have the same. R^idrAdi dEvata-s have kalyAvEsha. But when these dEvata-s perform the tatva kaRya-s as tatvAbhimAni-s they are not affected by asurAvEsha.

Ava jIvaroLiddarEni

nnAva kaRmava mADalEni

nnAva guNarUpagaLupAsane mADalEnavaru

kAvanaiyyana parama satkaru

NAvalOkana baladi charisuva

dEvategaLanu muTTalApavE pApakaRmagaLu...HKAS_10-10

avaru = tatvAbhimAni dEvata-s as described in the previous stanza

Ava jIvaroLiddarEnu = in the sthUla dEha of any of the trividha jIva-s

innAva kaRmava mADalEnu = (so what!) if they perform the tatva kaRma-s required for the sAdhana of those respective dEha-s

innAva guNarUpagaLupAsane mADalEnu = (so what!) meditate on the guNa-s & rUpa-s of those bhagavad mURti-s in those dEha-s

kAvanaiyyana = ParamAtma, who protects the entire world created by Himself (in some texts it reads as 'bhAvajaiyyana' where bhAvaja - manmatha, aiyya - His father ParamAtma)

parama satkaruNAvalOkana = extremely kind view

baladi = anugraha

charisuva dEvategaLanu = tatva niyAmaka dEvata-s in our sthUla dEha

pApakaRmagaLu = (phala from) pApa kaRma-s

muTTalApavE = would they be able to touch us? Meaning - they cannot affect us

In this stanza, JagannAtha dAsa explains that the tatva dEvatAbhimani-s in our sthUla dEha are not affected by the pApa kARya-s which they carry out via daitya-s, since it done by them by the order or ParamAtma.

tatva dEvatAbhimAni-s pervade in the sthUla dEha of the trividha jIva-s (sAtvika, rAjasika & tAmasika). They carry out various tatva kARya-s in our sharIra by the order from ParamAtma. The nADyAbhimAni dEvata-s in the 72000 nADi-s and xEtrAbhimAni dEvata-s in the hair perform their respective kARya-s by the prEraNa of ParamAtma. These dEvata-s perform pApa kARya-s according to the anAdi kaRma of the jIva and by the prEraNa of ParamAtma and make the jIva do the same. Therefore, they are not affected by those pApa kaRma-s.

dEvata-s are mukti yOgya jIva-s and by existence in the rAjasa & tAmasa jIva-s, they are not affected by whatever kaRma-s they do in them, because they always do the upAsana of rajO, guNa & tamO guNa pravaRtaka biMba rUpi ParamAtma.

Creating the entire world effortlessly just by His ichCha & just for His pleasure, He protects them (kAvanaiyyanu). The dEvata-s in our sthUla dEha perform various kARya-s on the strength of ParamAtma's extreme kindness, therefore, how can they be affected by pApa kaRya-s done by them under the niyamana of ParamAtma?

patiyoDane manabaMda teradali

pratidivasadali ramisi mOdisi

sutarapaDediLeyoLu jitEMdriyaLeMdu karesuvaLu

kR^itipati kathAmR^ita subhOjana

rata mahAtmarigitara dOSha

pratatigaLu saMbaMdhivisuvavEEchyutanadAsarige..HKAS_10-11

patiyoDane = (a woman) with her husband

manabaMda teradali = according to her wishes

pratidivasadali = everyday

ramisi = experience

mOdisi = obtain happiness

sutarapaDedu = beget children

iLeyoLu = on this earth

jitEMdriyaLeMdu = one who has won over her iMdriya-s

karesuvaLu = she is so called

kR^itipati = kR^itipati pradyumna nAmaka ParamAtma

kathA = stories about the guNa, rUpa & kriya

amR^ita = like nectar

subhOjana = excellent food i.e. chanting/listening harikathAmR^ita, explaining the same, meditating on the same are excellent food indeed

rata = those who are engrossed in harikathAmR^ita

mahAtmarige = such good souls/persons

achyutanadAsarige = servants of the indestructible ParamAtma

itara dOSha pratatigaLu = different pApa-s

saMbaMdhivisuvavE = would they touch them? Meaning - never

The unusual parama PuruSha nAmaka ParamAtma is nitya, niRvikAra, samastdOShavidUra and indestructible. There is neither birth nor death for Him. He is thus called 'achyuta'.

The servants of such Lord are truly great. When shrIman nArAyaNa took the form of pradyumna, laxmIdEvi took the form of kR^iti dEvi by His ichChA. Thus He is known as kR^itipati pradyumna. Making known the guNa-s, rUpa-s, kriya-s of kR^itipati is the 'kathA' or story. Listening to such kathA is the the road to mOxa. This is the kR^itipati kathAmR^ita. The act of being engrossed in this kathAmR^ita is the 'subhOjana' - excellent food. This is not the commonly referred tasty food but getting all bhagavad viShaya-s in the manas and meditating on them is -' kR^itipati kathAmR^ita subhOjana'. Praising His guNa-s listening to His stories through pravachana-s, are the experiences in this context. These devotees are the good souls. They are entitled for the complete anugraha of ParamAtma. They remain unaffected by pApa-s.

JagannAtha dAsa explains this by a daily life example.

Although a pativrati woman enjoys all the sensual experiences of her iMdriya-s only with her husband she is not committing any pApa but she is respected as 'jitEMdriyaLu', because that is one of her gR^ihastAshrama's puNya kaRma-s because she does this all to please her husband.

ParamAtma, is niyAmaka for the entire world. Just as the wife does everything to please her husband, in the same way the vyApAra-s of the world & and the jIva-s runs according to the ichCha of ParamAtma and as initiated by Him. All the jIva-s are entirely dependent on Him. Meditating on Him is the fortune of jIva-s. Just as the pativrati woman pleases her husband, the dEha, manas, chitta & buddhi of achyutadAsa-s is always engrossed in pleasing kR^itipati ParamAtma. For such persons there is no dOsha of any pApa-s.

Just like the pativrata strI enjoys with her husband and still obtains puNya, the pApas coming in way of the true devotees are burnt away by - ParamAtma just by looking at them.

sUsi baha nadiyoLage tanna sa

hAsa tOruveneneMdu jalakedu

rIsidare kaisOtu muNuguva hariya biTTavanu

klEsha aiduvanAdiyali sa

RvEsha kluptiya mADiduda bi

TTAsheyiMdali anyarArAdhisuva mAnavanu......HKAS_10-12

sUsibaha = force of the over flowing (river)

nadiyoLage = river

tanna sahAsa tOruve eMdu = try to show one's strength with ahaMkAra & mamakAra

jalakeduru = against the flow of river

Isidare = try to swim

kaisOtu = with tired hands / shoulders

muNuguva = would drown

hariya biTTavanu = is like going away from biMba rUpi ParamAtma

anAdiyali = from anAdi kAla

saRvEsha = ParamAtma, who is the niyAmaka for everyone

kluptiya mADiduda = according to His saMkalpa gave limited prApti

biTTu = leaving away such ParamAtma

AsheyiMdali = desiring for iShTARtha-s beyond his yOgyata

Anyara = other smaller dEvata-s

ArAdhisuva = doing their pUja

mAnavanu = mean person

klEsha aiduva = would obtain duHkha

ParamAtma is the niyAmaka for all the vyApAra-s of the jIva-s. The pratibiMba jIva is the controlled by Him. He is called saRvEsha. The liMga dEha covered on the svarUpa dEha is anAdi. The anAdi liMga dEha is attached to the triguNa-s and has 16 kale-s The third layer of the liMga dEha has the seeds of the anAdi kaRma. The anAdi kaRma-s are not created by ParamAtma but are in His control. The kaRma remain connected right from the time the jIva comes to sR^iShTi from the asR^ijya heap of jIva-s until it attains mOxa. kaRma has to be experienced until liMga bhaMga. Every jIva according to his anAdi kaRma continuously goes through the cycle of saMsAra - i.e. birth and death cycle. These kaRma-s are experienced by the jIva according to his yOgyata in a limited way. This kaRmAnubhava vyApAra is under the control of ParamAtma, which is described in the stanza as - 'saRvEsha kluptiya mADiduda '. None can exceed His saMkalpa. The true devotees understand this very perfectly.

Without understanding the saMkalpa of kaRmapati, kaRma niyAmaka ParamAtma, in order to obtain earthly benefits people pray to other dEvata-s and they ultimately obtain only extreme duHkha and lead to devastation. Therefore, understanding that ParamAtma is satya saMkalpa & svataMtra and that the jIva is bhagavadadhIna, we must offer all our kaRma-s to ParamAtma.

JagannAtha dAsa explains - just as a person who tries to swim again the force of water in a flowing river would soon get tired and drown to death, in the same if one forgets ParamAtma and thinks that he has all the strength to fight all the odds of life by praying to other demi-gods and obtaining temporary pleasures and benefits, such a person leads to duRgati rather than sadgati. None can oppose the force of the satya saMkalpa of ParamAtma. Even thinking of opposing the force of ParamAtma's saMkalpa could lead us to duRgati. In order to cross the cycle of saMsAra one should go according to saMkalpa of ParamAtma, bow to His ichChA & live according to His niyama.

nAnu nannadu eMba jaDamati

mAnavanu dinadinadi mADuva

snAna japa dEvARchaRneyu modalAda kaRmagaLa

dAnavaru seLedoyuvarallade

shrInivAsanu svIkarisa ma

ddAne pakva kapittha phala bhaxisidavOlahudu....HKAS_10-13

nAnu = full of ahaMkAra ( I, me.)

nannadu = mamakAra (everything is mine..)

eMba jaDamati mAnavanu = feeling that the jaDa sharIra is me only

dinadinadi = everyday

mADuva = whatever he does

snAna = bath

japa = mAnasika gAyatri japa-s etc.

dEvARchaRneyu = dEvara pUja

modalAda kaRmagaLa = these above satkaRma-s

dAnavaru = daitya-s in our sharIra

seLedoyuvarallade = would take away

shrInivAsanu = laxmIpati ParamAtma

svIkarisa = would never accept

maddAne = an insect born within the fruit (not a proud elephant)

pakva kapittha phala = a ripe wood apple - 'bellada haNNu'

bhaxisidavOlahudu = like eating the fruit by staying within the fruit itself

In our daily lives we often use the words "I, me, mine." This is a very natural behavior of humans. We say, "I have done this work, all this is because of me, all this belongs to me." All this is ahaMkAra & mamakAra. All the satkaRma-s performed by a person filled with ahaMkAra and mamakAra is a waste.

Our sthUla dEha made up of paMchabhUta-s. The paMchabhUta-s are jaDa vastu. That is why it is also referred as jaDa dEha. The feeling of the ahaM & mama by the mAnavaa dEha is the jaDamati.

jIva is chEtana svarUpa. The jaDa vastu-s do not have manas, chitta, buddhi, the power to think, saMkalpa shakti, understanding the differences etc. The chEtana, which is different from the jaDa, is dependent on ParamAtma. The daihika, vAchanika, mAnasika, bouddhika kaRma-s are initiated by the saRvataMtra svataMtra biMba rUpi ParamAtma. ParamAtma is entirely different from jIva (jIvEsha bhEda).

The phala obtained by the bath, japa, tapas, pUja and other satkaRma-s performed by the jaDamati mAnava is snatched away by daitya-s (seLedOyvaru). ParamAtma does not accept such kaRma-s and therefore these kaRma-s do not fetch us any phala and therefore they are a waste. For example when we are bathing if we think that this jaDa dEha is being washed by water (jaDa vastu) then we do not obtain any phala.

Whereas if we simultaneously meditate on the aMtaRgata bhagavadUpa of jala, jalAbhimAni dEvatAMtaRgata bhagavadrUpa, jIvAMtaRgata jIvAkAra biMba rUpi ParamAtma & the PuruSha nAmaka ParamAtma who pervades in our entire sharIra from head to toe - ApAdamouLi paRyaMta - that is the real snAna kaRma. The kaRma must assist j~nAna. Performing only jaDa kaRma mechanically does not please ParamAtma at all. In the same way the mAnasika japa-s, taMtrasarOkta dEva pUja must all be done to please ParamAtma alone. biMba rUpi ParamAtma by existing in the sharIra, performs all the kriya-s Himself on behalf of the jIva makes the jIva perform the same through the tatvEsha-s and gets the experience for the jiva - this is the most important understanding one should have. Only those who are entitled for bhagavbadanugra have this understanding and the rest are only jaDamati mAnava-s.

The daitya-s are tamO yOgya-s. They are not capable of performing satkaRma-s. They reside in our sharIra and they take away the satkaRma-s performed by jaDamati mAnava-s. The daitya-s are the thieves of satkaRma-s. A person performing satkaRma-s without realizing "nahaM kaRtA hariHkaRtA", his kaRma-s are not accepted by shrInivAsa ParamAtma.

JagannAtha dAsa gives a fine example here too. 'maddAne' is an insect which resides in the seed of the fruit called wood apple - 'bellada haNNu'. The well-grown fruit looks healthy and ripe from outside but the insect would have eaten the fruit from inside. The ripened fruit portion is the akin to the satkaRma-s and the insects (maddAne) are like the daitya-s who take away the fruits of satkaRma-s. The satkaRma-s performed with ahaMkAra & mamakAra filled jaDamati mAnava looks good from outside but they are truly useless.

dhAtriyoLaguLLakhiLa tIRtha

xEtracharidarEnu pAtrA

pAtravaritannAdi dAnava mADi phalavEnu

gAtra niRmalanAgi maMtra

stOtra paThisidarEnu hari sa

RvatragataneMdariyadale tA kaRtR^i eMbuvanu...HKAS_10-14

dhAtriyoLage = on this earth

uLLa = existing

akhiLa tIRtha xEtra = all the tIRtha xEtra-s mentioned in the puraNa-s

charidarEnu = visit there

pAtrApAtravaritu = understanding the difference between the yOgya-s and ayOgya-s

annAdi dAnava mADi = performing anna, dhana, dhAnya and other dAna-s

phalavEnu = would not obtain any phala-s

gAtra niRmalanAgi = cleaning our dEha

maMtra stOtra = vEda maMtra-s, dEvara stOtra-s

paThisidarEnu = learning by rote and repeating them would not fetch us any phala-s

hari = hari nAmaka saRvapApa parihArARtha biMba rUpi ParamAtma saRvatragataneMdu = that ParamAtma pervades at all places, at all times, in all situations, in all jIva-s

ariyadale =without knowing or undersatanding

tA kaRtR^i eMbuvanu = one who says 'I am the doer of everything'

ParamAtma is saRvataMtra and He alone controls all that is created by Him. All the kArya-s are carried out by His ichChA only. He pervades in the jaDa vastu in His khaMDAkhaMDa rUpa-s and provokes their guNa-s. Pervading in all the jIva-s in His aMtaRyAmi biMba rUpa, He is the prEraka for all actions, does, and makes us do the same. The jIva has j~nAna, ichCha, kriya shakti-s but the guNa-s are under the control of ParamAtma. The jIva cannot do any kriya independently. The shakti (j~nAna, ichCha, kriya) that the jIva has must be actionable, which is possible by the prEraNa of biMba rUpi ParamAtma. That is why the jIva is dependent. The actionability is possible by the vyApAra of the biMba. This must be understood by proper gurOpadEsha and experienced, which leads us to the road of bhagavatprIti.

Without understanding the above if one thinks, "I am the one who does everything, and all things belong to me.." with ahaMkAra and mamakAra and does everything in his life, it does not fetch us any phala.

There are many tIRtha-s on this earth and these have been made known through purANa-s, e.g. tirupati, badari, kAshi, prayAga, . While bathing in those tIrtha-s if one realizes that our sharIrastha biMba is the xEtra mURti then that action would get us good phala. In the same way while bathing in the gaMga River and other rivers we must meditate on the aMtaRyAmi bhagavadrUpa-s of the tIRthAbhimAni-s and perform the required xEtra vidhi-s. Instead of this, if we think the, "I have done all this action by myself.." with pride in our manas, then it does not fetch us any phala.

While performing annadAna, gOdAna, dravyadAna, bhUdAna etc. one should understand if the receiver is entitled for it. It does not fetch us any phala if we perform dAna to an ayOgya or give him any advise too, it would result the opposite. However, while performing dAna to a yOgya, one should not have the feeling of ahaMkAra and mamakAra but should have the feeling he is doing it for bhagavtprIti. adhiShThAnAMtaRgata bhagavadrUpa of the receiver receives the dAna from dravyAMtaRgata ParamAtma from the giver. This is what we must think so.

We take a bath to clean our dEha. We should not have the ahaMkAra, "This is my dEha, I am taking bath." However, we should think that the process of taking bath is the abhiShEka of PuruSha nAmaka ParamAtma.

Further, after bath, we should not just chant all stOtra-s and maMtra-s that we have learnt by rote loudly with ahaMkAra that we know all these maMtra-s. The action with ahaMkAra would not fetch us phala-s.

In all the things that we do, we must remember that we are not the kaRta-s and that ParamAtma is the kaRta. . All the satkaRma-s performed with ahaMkAra and mamakAra is a waste.

kaMDa nIroLu muNugi dEhava

daMDisidare phalavEnu daMDa ka

maMDalagaLane dharisi yatiyeMdenisi phalavEnu

aMDajAdhipanaMsagana pada

puMDarIkadi manavahaRnishi

baMDuNiyavOlirisi sukhapaDadippa mAnavanu.....HKAS_10-15

kaMDa nIroLu muNugi = what's the use if we bathe in all the known rivers, sarOvara-s and other tIrtha-s

dEhava daMDisi phalavEnu = what's the phala if we just punish our dEha-s by bathing in those places without j~nAnanusaMdhAna

daMDa kamaMDalagaLane = shaving off the head, removing one's janivAra & holding the daMDa and kamaMDala in the hand

dharisi yatiyeMdenisi phalavEnu = what's the use if one calls himself saMyasi by leaving everything. If one has to be a saMyasi, he must primarily leave ahaMkAra & mamakAra

aMDajAdhipana = paxirAja garuDa (aMda - egg, aMDaja - one who is born from the egg i.e. a bird, aMDajAdhipa - king of birds

asaMgana = shrIman nArAyaNa who travels on garuDa vAhana

padapuMDarIkadi = Lotus Feet

baMDuNiyavOl = like a bee which sucks nector from the flower

manava = manas

ahaRnishi = day and night (meaning - at all times)

irisi = fixing ones manas at the Feet of the Lord

sukhapaDadippa mAnavanu = one who is not happy with this action (meaning - even if we do all the previously stated actions in this stanza they will not fetch us any phala)

'aMDaja' are birds. Thus garuDa who is the king of birds - paxirAja, is aMDajadhipa. ParamAtma travels on the shoulders of garuDa. We must meditate on the Lotus Feet of shrIman nArAyaNa ParamAtma (aMDajadhipanaMsagana)

baMDu is the sweet smelling nector of the Lotus Flower. baMDuNi is the bee / butterfly, which draw the nectar from the flower, and it always flies around the flower for more nectar everytime. In the same, the servant of the Lord goes back to remembering the Lotus feet of the Lord every moment.

Without experiencing the joy / taste of the hari nAma smaraNa, if one just goes on bathing in various rivers, visits puNya xEtra-s, he would not obtain any phala. It would just be a bath for cleaning our sharIra. If we perform, chaMdrayaNa, EkAdashI, and other vratas-s - they must be performed for bhagavatprIti with continous nAma smaraNa, only then it would fetch the desired phala otherwise it would just be a punishment for our sharIra.

Among the Ashrama-s, yatyashrama is the most significant one. Without leaving ahaMkAra and mamakAra if one takes up saMyAsAsrama, then there is no phala for this. One should leave all the worldy pleasures and continuously perform haMsa nAmaka ParamAtma smaraNe - such a person is the true yati.

Thus, leaving ones ahaMkAra & mamakAra is the most important ingredient for bhagavat sAdhana.

vEdashAstra purANa kathegaLa

Odi pELidarEnu sakala ni

ShEdha kaRmava toredu satkaRma mADEnu

OdanaMgaLanu jaridu shvAsani

rOdha gaisidarEnu kAma

krOdhavaLiyade nAnu nannadu eMba mAnavanu...HKAS_10-16

vEda = the four vEda-s

shAstra = brahma sUtra, paMcharAtra and other shAtra-s

purANa = bhAgavata purANa and other puraNa-s see list HKAS_07-11 refer

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-September/001109.html

kathegaLa = bhArata and other stories

Odi = after studying these works

pELidarEnu = what's the use if one advocates the principles therein to others by speech

sakala niShEdha kaRmava toredu = renouncing all the niShiddha kaRma-s mentioned in the shAstra-s

satkaRma mADEnu = performing all the satkaRma-s

OdanaMgaLanu jaridu = by fasting (no food, no water)

shvAsanirOdha gaisidarEnu = by haThayOga holding ones breath and performing japa

kAma krOdhavaLiyade = without renouncing the greed for wealth and fame, without leaving anger

nAnu nannadu = that possessing thoughts of ahaMkAra & mamakAra such as - "I am svataMtra, everything is happening because of me, everything belongs to me."

eMba mAnavanu = such a person

The vEda-s describe the infinite guNa-s of ParamAtma. ParamAtma is therefore vEda pratipAdya and also vEdatIta. The vEda-s are apouruShya, anaMta and nitya. Thus the shR^ti-s are the prime pramANa-s. At the request of the dEvata-s shrIman nArAyana took the avatAra of vEdavyAsa and promulgated the the four vEda-s.

The brahma sUtra, paMcharAtragama which explain the secret of tatva-s are referred as shAstra-s.

The 18 PurANa-s and 18 upa-PuraNa-s belong to the class of smR^iti and these are in accordance with shR^iti.

rAmAyaNa, mahAbhArata are long histories referred as itihAsa-s.

On the strength of ones saMskAra a person might have studied in depth, the various upanishad-s, shAstra-s, purANa-s, itihAsa-s after being initiated by a proper guru and might have have acquired the title of a 'vidvAMsa' (learned person). However, if one does not understand about the saRvataMtrasvataMtratva of ParamAtma and lives under his own world of ahaMkAra and mamakAra and propogates all the shAstra-s then it is useless.

Those kaRma-s that must never be done are defined as 'niShiddha kaRma'. If one avoids all the niShiddha kaRma-s, but lives under his own world of ahaMkAra and mamakAra and propogates all the right things, then it is useless.

Ther are some haThayogi-s who train themselves to perform fast and control their breath and perform tapas. The purpose of tapas should actually be to control the manas which inturn controls all the iMdriya-s, so that the manas does not wander about in other viShaya-s, but concentrate on the Lotus feet of the Lord.

One cannot achieve vairAgya bhAva without winning over the arishaDvaRga-s i.e. kAma, krOdha, lObha, mOha, mada and mAtsaRya (Anger, Lust, Greed, Infatuation, Pride and Jealousy respectively).

Endless love towards ParamAtma is true bhakti. Such unending bhakti alone reaches the Lotus Feet of ParamAtma who has infinite virtuous qualities and then the person would realize that biMba rUpi ParamAtma is the niyAmaka for all and that He alone is saRvataMtrasvataMtra and that all others are dependent on Him. Without this key understanding, if one studies all that is said above with ahaMkAra and mamakAra in his heart will not fetch any phala at all.

The true devotees would offer all the kaRma-s at the Lotus Feet of the Lord without expecting any phala but only to please the Lord and they realize that ParamAtma is the one who does all the kARya-s and makes them do the same.

Enu keLidarEnu nODida

rEnu OdidarEnu pELida

rEnu pADidarEnu mADidarEnu dinadinadi

shrInivAsana janma kaRma sa

dAnurAgadi nenedu tattat

sthAnadali tadrUpa tannAmakana smarisadava.....HKAS_10-17

dinadinadi = everyday

shrInivAsana = laxmIpati shrInivAsa ParamAtma

janma = avatAra-s of rAma, kR^ShNa

kaRma = aShTakaRtR^itva i.e. sR^iShTyAdikaRtR^i - carrying out sR^ishti, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa

sadAnurAgadi = with bhakti

nenedu = meditating in the manas

tattatsthAnadali = at places, times & kaRma-s

tadrUpa = in those respective rUpa-s

tannAmakana = called by those names pervading at those places, times, jaDa-s, chEtana-s

smarisadava = a person who does not remember the above

Enu keLidarEnu = what's the use of listening to shAstra-s by such person who does not do the above

nODidarEnu = what's the use of seeing any good by such person who does not do the above

OdidarEnu = what's the use of studying shAstra-s by such person who does not do the above

pELidarEnu = what's the use of performing pravachana by such person who does not do the above

pADidarEnu = what's the use of praising ParamAtma through hymns by such person who does not do the above

mADidarEnu = Meaning - all these good deeds would be useless

shrI laxmIdEvi is always in the heart of shrIman nArAyaNa. laxmIramaNa is the protector of laxmIdEvi. Therefore, ParamAtma is called shrInivAsa. 'shrI ' means one who provides maMgaLa i.e. laxmI. She resides in ParamAtma. Thus, ParamAtma is shrInivAsa.

In order to protect dhaRma, shrInivAsa ParamAtma punishes the wicked & gaurds the good people. Such avatAra-s by Him are indeed janma for Him. We should very well remember that ParamAtma has neither birth nor death. He is ever there, - shAshvata, nitya, niRvikAra.

ParamAtma being saRvataMtra svataMtra does sR^iShTyAdikaRya-s - carries out sR^ishti, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa - all these are done effortlessly.

Undertstanding shrInivAsa ParamAtma's kaRma-s with mahAtmyA j~nAna and praising Him with bhakti at His Lotus Feet is sAnurAga. Only those who always praise His guNa-s, rUpa-s, kriya-s with bhagavadbhAvana are the true bhakta-s.

We must remember that ParamAtma pervades by those respective rUpa-s, shapes & names, in all the vaRNa-s & shabda-s at all places, all times, in all states, in all jaDa-s and jIva-s. Without this understanding, it is useless if one just continuously visits and sees xEtra mURti-s, learning various shAstra-s, singing His praises, performing various daihika, mAnasika, bouddhika & vAchanika kriya-s.

buddhi vidyA baladi pELida

shuddha kAvyavidalla tatvasu

paddhatigaLanu tiLida mAnavanalla budhariMda

madhvavallabha tAnE hR^idayodo

Liddu nuDidaMdadali nuDidena

padhdhagaLa nODadale kivigoTTAlipudu budharu......HKAS_10-18

buddhi = one's own buddhi

vidyA baladi = on the strength of vidyA

pELida = written

shuddha kAvyavidalla = this (harikathAmR^ita sAra) is not an extremely pure or perfect description of the infinite virtuous qualities of ParamAtma

tatvasupaddhatigaLanu = tatva j~nAna and poetic abilities of the highest order

budhariMda = from the well learned j~nAni-s

tiLida mAnavanalla = (I am) not the one who knows this

madhvavallabha = shrImadAnaMdatIRtha bhagavadpAda guruvAMtaRgata ParamAtma

tAnE hR^idayodoLiddu = biMba rUpi ParamAtma Himself manifested in my (JagannAtha dAsa) heart

nuDidaMdadali = made me say this by His biMba kriya

nuDidenu = that is what I said

apadhdhagaLa = wrong sayings if any in this harikathAmR^itasAra

nODadale = please ignore them

budharu = j~nAni-s

kivigoTTAlipudu = I pray to them to pay attention to this harikathAmR^itasAra

JagannAtha dAsa exhibits his humility in this stanza.

He says that he did not write the magnum opus by the strength of his own buddhi but it has been by the prEraNa of biMba rUpi ParamAtma. The pratibiMba does whatever the biMba does. JagannAtha dAsa firmly believes that he is not svataMtra and that he entirely depends on the prEraNa of ParamAtma and this magnum opus is the result of His prEraNa - thus negating his ahaMkAra.

This poem is not free from defects, it is not written in a proper poetic style, and may contain many imperfections from the angle of shAstra.

pramEya secrets based on pramANa are sutatva-s. These have to be understood by paraMparagata shAstra kaRma, which is referred as 'supaddhati'. JagannAtha dAsa says that he has not learnt those supaddhati-s from j~nAni-s. He says, "The biMba of madhvamuni stood in me to give me preraNa for writing this work by His biMba kriya and that I wrote what was told to me by Him. Nothing is mine." Any work without remembering madhavAchARya is useless.

JagannAtha dAsa implores - if j~nAni-s find any defects in the poem they may please ignore them all and enjoy them - the nectar of this harikatAMR^ita sAra. He truly submits himself to whatever he advised about renouncing ahaMkAra-mamakAra in the previous stanzas of this saMdhi.

kabbinoLagiha rasa vidaMtani

gabbuballade bhAgya youvana

mabbinali maimaredavage harisucharitAmR^itavu

labhyavAgadu haripadAbjadi

habbidati sadbhakti rasa vuM

Dubbi kobbi sukhAbdhiyoLagADuvavagalladale...HKAS_10-19

kabbinoLagiha = in sugarcane

rasa = juice

vidaMtanige = one who does not have teeth

abbuballade = is it possible for a toothless person to chew sugarcane and extract the juice and enjoy the same

bhAgya = wealth

youvana = youth

mabbinali = the pride thinking that wealth and youth are permanent

maimaredavage = forgetting suj~nAna and thinking that wealth and youth are permanent

harisucharitAmR^itavu = ParamAtma's story

labhyavAgadu = would not obtain

haripadAbjadi =Lotus Feet of ParamAtma

habbida = all pervading

ati sadbhakti rasa = nectar of bhakti

uMDu = drink

ubbi = swell

kobbi = forgetting oneself (by obtaining AnaMda)

sukhAbdhiyoLu = in the sea of happiness of ParamAtma's dhyAna

ADuvavagalladale = would not be obtained harisucharitAmR^ita if he is not does the above

This stanza explains as to how the stories of ParamAtma are like nectar for the true devotees.

The attention of a true bhakta always hovers around the Lotus Feet of the Lord like a bee, which hovers around a flower. For the bhakta, 'ParamAtma nAma smaraNe' is the true nectar. When this is so, the manas of the bhakta is driven towards enjoyment of the hari kathAmR^ita. The manas & the iMdriya-s of such a devotee would absorb the amR^itasAra (like an intoxicant) and he would forget himself from this world. That joy is inexplicable. All his manas, chitta, buddhi would be absorbed in hari nAma smaraNe and praise the guNa-s of ParamAtma.

Other than such a person, who else can enjoy this hari charitAmR^ita?

JagannAtha dAsa gives an example here:-

We can enjoy the sugarcane juice only when we chew the sugarcane with our teeth for extracting the same. A toothless person cannot enjoy the same. In a similar manner a person who is proudly engrossed in wealth, youth etc. which are all transitory, such a person cannot enjoy cannot enoy this harikathAmR^ita sAra.

hari nAma is like the juice, and the teeth are the sAdhana (instrument). When the shAstra-s are chewed well, just like the sugarcane which is chewed by the teeth, then we obtain the amR^ita which leads us to AnaMda. Thus, hari nAma smaraNe leads us there.

khagavaradhvajanaMghri bhakutiya

bageyanariyada mAnavarigidu

ogaTinaMdadi tOrutippudu ella kAladali

triguNavaRjitanamalaguNagaLa

pogaLi higguva bhAgavatarige

mige bhakuti suj~nAnasukhavittavara raxipudu...HKAS_10-20

khagavara = paxi sreShTa garuDa

dhvajanaMghri = at the Lotus Feet of garuDa dhvaja ParamAtma

bhakutiya = firm and balanced bhakti

bageyanariyada = not knowing that process

mAnavarige = to people

idu = the meaning of this harikathAmR^ita sAra

ogaTinaMdadi = just like a puzzle

tOrutippudu = would appear so

ella kAladali = always

triguNavaRjitanamalaguNagaLa = ParamAtma (who is not governed by the triguNa-s)

pogaLi higguva = praise Him and enjoy

bhAgavatarige = bhagavad bhakta-s

mige = in excess

bhakuti = firm bhakti

suj~nAna = j~nAna related to ParamAtma

sukhavittu = provides AnaMda arising out of this bhakti

avara raxipudu = He protects such devotees

'khaga' - means the birds that fly in the sky. 'khagavara' -is the king of birds i.e. garuDa. ParamAtma moves around in the sky by sitting on the shoulders of khagavara. The feathers of garuDa are like the flags for ParamAtma - thus ParamAtma is 'khagavara dhvajanu'. We must have bhakti at the Lotus Feet of 'khagavara dhvaja', the manas of only such bhakta-s is always engrossed at the Lotus Feet of ParamAtma like a bee which is always on flower to suck nectar.

This harikathAmR^ita sAra contains many secrets. It is not easy to understand these secrets just by studying the same. Only the true bhagavadbhakta-s understand these secrets according to their yOgyata and for the others it would just be like a difficult puzzle. Only when the puzzle is solved, does one get the inner meaning of the same.

ParamAtma is not bound by the triguNa-s like others. Such triguNavaRjita ParamAtma's guNa-s are infinite & virtuous. He has no dOSha-s at all. Thus, His guNa-s are amala. Those who praise the triguNavaRjitanamala guNa-s are the true bhagavad bhakta-s (pogaLi higguva bhAgavataru).

Such bhagavad bhakta-s would obtain increased bhakti, and special j~nAna about ParamAtma from this harikathAmR^ita sAra and thus more AnaMda. bhakta-s who are always engrossed in harikathAmR^ita sAra are protected by ParamAtma from the frequent problems arising in their daily lives.

paramatatva rahasyavidu bhU

suraru kELvudu sAdaradi ni

ShThurigaLige mUDharige paMditamAni pishunarige

arasikarigidu pELvudallana

varata bhagavatpAdayugaLAM

buruha madhukaranenisuvarigidanarupu mOdadali....HKAS_10-21

idu = this harikathAmR^ita sAra

parama rahasya = ParamAtma deep secrets

sAdaradi = with a high order of shraddhA

bhUsuraru = j~nAni-s

kELvudu = please listen

niShThurigaLige = persons with a feeling, "what's so great about this?"

mUDharige = without true bhakti, but listens it just for show (without understanding)

paMditamAni = one who feels that, "I am already learned, so ther is nothing more to learn from this graMtha."

pishunarige = one who unnecessarily complains by pointing mistakes

arasikarigidu = one who cannot appreciate tatva rahasya

pELvudalla = this must not must not be explained

anavarata = always

bhagavatpAdayugaLa = Lotus Feet of saRvataMtra svataMtra ShaDguNaishvaRya

saMpanna ParamAtma

aMburuha = Lotus

madhukaranenisuvarige = like a bee which flutters around the lotus to suck

the nectar in the lotus - one who always meditates at the Lotus Feet of ParamAtma

idanu = the secret of this harikathAmR^ita sAra

mOdadali = happily

arupu = be one of them who tells them

This harikathAmR^ita sAra is filled with many secret tatva-s. Only those non-malicious j~nAni-s are entitled to listen to the secrets of HKAS.

Those who oppose or object with rude bluntness about the good things what the sajjana-s say are not entitled to listen to harikathAmR^ita sAra.

In addition, those who cannot understand these secrets must not be told about harikathAmR^ita sAra.

One who feels that, "I am already learned, so there is nothing more to learn from this graMtha, what he knows about it?" - Such person must not be told about harikathAmR^ita sAra. It is useless to tell him.

Likewise, one who unnecessarily complains by pointing mistakes of others and persons who do not appreciate tatva rahasya must not be told about harikathAmR^ita sAra.

aMbu - means water, ruha - means splits through the water, thus aMburuha is the Lotus flower which shoots out of the water.

The true bhakta-s are the persons who constantly remember the Lotus Feet (bhagavatpAdayugaLa) of ParamAtma, just like a bee which is constantly attracted to the nectar in the flower. Only such bhakta-s must be told about harikathAmR^ita sAra.

lOkavARteyidalla paralO

kaikanAthana vARte kELvare

kAkumanujarigidu samaRpakavAgi sogasuvudE

kOkanada parimaLavu ShaTpada

svIkarisuvaMdadali jalachara

bhEka ballude idara rasa haribhakutagalladale...HKAS_10-22

lOkavARteyalla = is not the news (or story) of the destructible world

paralOka = (Lord of )vaikuMTha lOka

aikanAthana = He alone is the Lord and none other

vARte = this graMtha which tells us about the mahA mahime of ParamAtma

kELvare = would they (people who are only interested in loukika viShaya-s) ever like listen to harikathAmR^ita sAra? Meaning - they would never like to listen to it

idu = this harikathAmR^ita sAra

kAkumanujarige = a person whose mind is filled deceitful or fraudulent thoughts

samaRpakavAgi = satisfying the manas

sogasuvudE = would it appear so? Meaning - it would never satisfy the mansa of such a person

kOkanada = in the red colored lotus flower

parimaLavu = aromatic honey

ShaTpada = bee (having six legs)

svIkarisuvaMdadali = just as it enjoys the honey

jalachara = one who always remains in water

bhEka = frog

ballude = would it understand or appreciate

idara rasa = taste for harikathAmR^ita sAra

haribhakutagalladale = only a true hari bhakta would understands, appreciate & understand harikathAmR^ita sAra

This graMtha is filled with the secrets of tatva-s. Our manas is always engrossed in the worldly thoughts and thus the iMdriya-s are directed towards them alone. Our manas does not get interested in the thoughts related to harikathAmR^ita sAra. Pleasure reading materials like stories, news, novels, and dramas are all lOkavARta. However, harikathAmR^ita sAra is not lOkavARta.

Para - means Supreme. The world of the Supreme is paralOka. After kaRma vimOchana, the yOgya jIva-s are entitled to stay in vaikuMtha, where they never experience duHkha at all. The worldy pleasures fetch us temperory happiness. After experiencing happiness, we return to duHkha. However, the mukti yOgya-s would be ever happy in vaikuMTha. The Lord of this vaikuMTha is ParalOkaikanAtha. He is the only Lord there in vaikuMTha.

A person whose mind is filled deceitful or fraudulent thoughts would not like to listen to this harikathAmR^ita sAra. They cannot enjoy the taste of bhagavad related viShaya-s. They would only be interested in worldly pleasures and news of the real world. Their are not gratified by harikathAmR^ita sAra.

A bee, which is just flying far away from the lotus flower is attracted to the same by the powerful aroma of the nectar in the honey and extracts the same. Since the bee has six legs, it is referred as ShaTpada in this stanza. However, the frog which grows in the same water where the lotus grows does not go even near the lotus, neither is it able to sense the aroma of the nectar.

In the same way, a devotee who always remembers the Lotus Feet of ParamAtma, he alone can enjoy the taste of this harikathAmR^ita sAra and not others.

svaprayOjanarahita sakalE

ShTapradAyaka saRvaguNapU

RNapramEya jarAmaraNavaRjita vigataklEsha

vipratama vishvAtma ghR^iNi su

RyaprakAshAnaMta mahima ghR^i

tapratIkArAdhitAMghri sarOja surarAja.....HKAS_10-23

svaprayOjanarahita = ParamAtma, who is not in any way benefited by performing sR^iShTi kARya, nor does He expect any benefit from the same

sakalEShTapradAyaka = fulfills the wishes of all the trvidha jIva-s according to their yOgyata

saRvaguNapURNa = with complete guNa-s in all respects

apramEya = not completely understood by ramAdEvi, brahma and others

jarAmaraNavaRjita = not affected by old age, death .. such defects which are normal for all others. Meaning - He is anAdi, permanent

vigataklEsha = nor does He have duHkha just like the triguNAtmaka sharIra

vipratama = superior to vipravaRNa abhimAni brahma (who has understood all the vEda-s very well)

vishvAtma = by His virAdrUpa - He covers the entire world

ghR^iNi = gHR^iNI nAmaka sURya

suRyaprakAsha = throwing light as powerudl as a crore of Suns

aAnaMta mahima = infinite mahime

ghR^itapratIka = from the lotus hands of laxmIdEvi

ArAdhita = one who is served

aMghri sarOja = Lotus Feet

surarAja = the Lord of brahma and other dEvata-s

JagannAtha dAsa praises ParamAtma in many ways in this stanza.

ParamAtma is neither benefited in any way from anyone nor does He expect anything from anyone. He performs the sR^iShTi kArya all by Himself effortlessly just for His pleasure thus referred as 'svaprayOjanarahita'.

Although He is not benefited in anyway from anyone in this world, He still fulfills the wishes of the jIva-s created by Him according to their yOgyata. Thus, He is 'saklEshTapradAyaka'.

Every guNa of ParamAtma is complete by itself and He possesses infinite number of virtuous guNa-s. He does not have any dOsha-s at all. Thus, He is 'saRvaguNapURNa'.

Even ramAdEvi, brahma and other dEvata-s do not realize all the gUNa-s of ParamAtma. It might perhaps be possible to measure the amount of sand on the earth or the volume of water in the sea but none can count with certainty about the number of guNa-s that the kind ParamAtma possesses. He is thus referred as 'apramEya' (mEya - understand, pramEya - special understanding, apramEya - impossible to understand).

Our sthUla dEha is affected by old age, death and such other defects. However, ParamAtma who is composed of aprAkr^ita (not made up of prAkr^ta riguNa-s) sharIra made up of j~nAna & AnaMda - thus sachchidAnaMDa dEha - He is not affected by old age & death thus niRvikAra - hence referred as 'jarAmaraNavaRjita'.

The jIva-s usually experience duHkha due to disease. However, such things never affect ParamAtma. He is ever happy - hence referred as 'vigataklEsha'.

'vipra' means srEShTha j~nAni. ramAdEvi, brahma, vAyu and other dEvata-s are covered by this definition. ParamAtma is infinite more j~nAni than these dEvata-s. Therefore, He referred as 'vipratama'.

He pervades in all His creations, thus - 'vishvAtma'.

The biMba ParamAtma of all the jIva-s is also called ghR^iNi. The kind ParamAtma is full of tEjas and by this effect sURya, chaMdra, agni and the stars emit light to us. His mahima is infinite therefore 'anaMta mahimanu'.

laxmI dEvi exists in pure 'tuppa'. ramAdEvi is the prime reflection of ParamAtma. ramAdEvi is referred as 'ghR^ita pratIka' where ghR^i means protection or light. With the understanding that she exists as protection & light in 'tuppa, she serves ParamAtma always. Thus ghR^ita pratIka laxmI dEvi serves at the Lotus Feet of ParamAtma always. He is thus called 'ghR^itapratIkArAdhitAMghri sarOja'.

Reference:-

'ghR^itapratIkAM tAM nityaM ghR^itapUNAnna dAyinIM yathEShTa vittadAtrIM cha nityOsmyabhayadAm shrIyam'

------by vAdirAja tIRtha in shrIshrIguNastavana graMtha (laxmI stOtra)

ParamAtma is supreme among the dEvata class. He is thus referred as 'surarAja'.

vanacharAdri dharAdharane jaya

manujamR^igavaravEsha jaya vA

mana trivikramadEva jaya bhR^igurAma bhUma jaya

janakajAvallabhane jaya ru

gmiNi manOrathasiddhidAyaka

jina vimOhaka kalividAraNa jayajayAramaNa.......HKAS_10-24

vanachara = One who moves about in water - matsya rUpa

adridhara = One who lifted the maMdAra mountain on his back - kURma rUpa

dharAdharane = One who killed the demon hiraNyAxa and saved the earth -varAha rUpa