ParamAtma acts as a Regulator of iMdriya-s through the respective abhimAni dEvata-s and obtains the experience of the tanmAtra-s for the jIva-s by performing and making them perform their functions.

Similarly, the chart below connects the kaRmEMdriya-s, kaRma-s (tasks), abhimAni dEvata.

Although ParamAtma pervades in all the iMdriya-s, He remains unaffected by the puNya, mishra or pApa kaRma-s performed by them. He is therefore 'pAparahita'- not having any dOSha-s or pApa-s.

ParamAtma exists in our dEha as PuruSha nAmaka ParamAtma by the size, name and shape of our dEha. Since PuruSha nAmaka biMba is anAdi, one who has neither a beginning nor end, He is referred as purANa puruSha.

Since He is the kAraNa for sR^ishTyAdi vyApAra-s, He resides in samIra nAmaka bhAratI ramaNa mukhya prANa as his aMtaRyAmi and exists in all the viShaya-s, iMdriya-s, manas, chitta & buddhi in His jIva nAmaka, jIvAkAra rUpa, but still remains bizarrely different.

khEchararu bhUchararu vAri ni

shAchararoLiddavara kaRmaga

LAcharisuvanu ghanamahima paramAlpanOpAdi

gOcharisanu bahu prakArA

lOchaneya mAdidaru manasige

kIchakAri prIya kavijangEya maharAya....HKAS_11-18

khEchararu = those moving in the sky like birds, insects etc.

bhUchararu = those moving on the earth like humans, animals ..

vAri = those moving in the water like fish .

nishAchara = pishAchi jIva-smoving about at night

roLiddu = existing in these above

avara = their

ghanamahima = ParamAtma who is invisible

parama = saRvottama ParamAtma

alpanOpAdi = just like the small size of the jIva or (parama alpanOpAdi = extremely tiny jiva)

kaRmagaLa = vyApAra-s as per the dEha of those jIva-s

Acharisuvanu = does them by His biMba kriya and makes the jIva do the same

gOcharisanu = does not show His existence

bahu prakAra = in different ways

AlOchaneya mAdidaru = even if we imagine with all our thoughts

manasige = to the manas

kIchakAri prIya = loved by bhImasEna who killed kIchaka

kavijangEya = praised by brahma j~nAni-s

maharAya = saRva niyAmaka ParamAtma

Pervading as aMtaRyami in all the jIva-s, in all species, ParamAtma does and makes us do all kriya-s but He nevers displays His existence to anyone.

The birds which fly in space, the small insects, dEvata-s, gaMdhaRva-s are called khEchararu (khaM - space, khE - in space, chara - move about). We must think about gaMdhaRva-s & dEvata-s in this category.

Animals, insects, humans are called bhUchararu. We must primarily consider of humans in this category.

Fish, alligator & whale that live in water are called vArichararu.

The class of bhUta, prEta, pishAchi is called nishAchararu.

biMba rUpi ParamAtma pervades in khEchararu, bhUchararu, vArichararu & nishAchararu and does and makes them do the iMdriya vyApAra-s via His biMba kriya through the tatvAbhimAni dEvata-s according to the dEha dhaRma-s of those species and gets it to the experience of the jIva-s. Thus, He exists in all chEtana-s and performs their kaRma-s.

Although ParamAtma's mahima is of immense measure, it is invisible to all - thus ghanamahima. His guNa-s are infinite times more than 'para' nAmaka laxmIdEvi and He is therefore referred as 'parama'.

Thus, ghanamahima, parama ParamAtma exists in all the jIva-s according to their shape, size, as jIvAMtaRyAmi does all the kaRma-s from brahma till the blade of grass. He makes them do the same through the iMdriya-s via His biMba kriya, but He never displays His existence, even if our manas tries to concentrate on Him, just like the aroma in the flowers or agni in the araNi (wood) which can never be seen. The ignorant do not realize this fact and are seized by ahaMkAra and mamakAra and they possess ahaMkaRtR^itva abhimAna.

When the pAMDava-s spent their aj~nAtavAsa with virATa rAja, kIchaka was fascinated by droupadi's beauty and he tried to overpower her. However, bhIma killed kIchaka in the dance room, where kIchaka went with the thought that he would meet droupadi. bhImasena was loved by kR^iShNa. Thus kR^iShNa is referred as 'kIchakAriprIya'. This kIchakAriprIya is the one who is praised (gEya) by j~nAni-s (kavijana), therefore He is referred as 'kavijanagEya'.

ParamAtma is the chakravaRti sARvabhouma for laxmIdEvi, and all the trividha jIva-s from brahma till the blade of grass. The service (pUja) offered by the trividha jIva-s to brahma, R^idra, iMdra, sURya and all the class of dEvata-s are accepted by them and are offered by them to anaMta kOTi brahmAMDa nAyaka ParamAtma. That is why He is referred as 'maharAya'.

oMde gOtra pravara saMdhyA

vaMdanegaLanu mADi prAMtake

taMde tanayaru bEre tammaya pesarugoMbaMte

oMde dEhadoLiddu niMdyA

niMdyakaRmava mADi mADisi

iMdirEshanu saRva jIvaroLIshanenisuvanu....HKAS_11-19

taMde = father

tanayaru = and his sons

oMde = without difference

gOtra = their gOtra

pravara = pravara

saMdhyAvaMdanegaLanu = nitya kaRma - trikAla saMdhya

mADi = performing them 3 times a day

prAMtake = at the end of the saMdhyAvaMdana

tammaya pesaru = although they belong to the same gOtra they utter their names separately

bEre = individually

koMbaMte = announce / declare

oMde dEhadoLiddu = existing in the same dEha - ParamAtma like the father and the dependent jIva like the son

niMdya = niShiddha pApa kaRma-s

aniMdya = puNya kaRma-s

kaRmava = kaRma-s

mADi mADisi = does them by His biMba kriya (just as a father advises his son) and makes the jIva do them by pratibiMba kriya

iMdirEshanu = laxmIpati ParamAtma

saRva jIvaroLu = pervading in the trividha jIva-s as as biMba in the svarUpa dEha of all jIva-s, in liMga dEha, aniruddha dEha and sthUla dEha

Ishanenisuvanu = as niyAmaka for all the vyApAra-s

Father and sons belong to the same gOtra and pravara. When they perform their trikala saMdhyavaMdana, at the end they declare "...chatussAgara paRyaMtaM.. ahaM ..shaRmAn abhivAdyE abhvAdayiShyAmi" where they mention the same gOtra in this process but recite their individual names and finally offer the same to biMba rUpi ParamAtma. Since the jIva-s are different the phala so obtained by the performance of the saMdyhAvaMdana cannot be swapped by each other. Each gets his own phala for the performance.

All the sAdhana kaRma-s are going on from the sthUla sharira. That is why it is called sAdhana sharIra. The gOtra pravaRtaka R^ishi-s are the origin of the manu kula, who gets this sharIra from the paMcha bhoutika sAdhana saMpattu.

biMba rUpi ParamAtma remains close to the jIva, every second, and He never separates Himself from them. ParamAtma and jIvAtma are both anAdi nitya. jIva-s being provoked by ParamAtma are His pratibiMba. The jIva is prERya. biMba is niyAmaka whereas the pratibiMba is niyamya and therefore the jIva is controlled by biMba in all respects. This is the anAdi nitya link between jIva and Isha. Isha is bizarrely different from jIva-s and jaDa-s. Although the father and sons belong to the same gOtra, they offer their kaRma-s separately by announcing their names to ParamAtma.

sR^iShTi is caused by mUla prakR^iti combined with trigUNa-s. laxmIdEvi is the abhimAni for the triguNa-s in her forms of shrI, bhU & duRga. All the tatva-s are borne out from the differences in the triguNa-s, and thus the world. All the kaRma-s are performed by the sthUla deha which is the sUxma rUpa of brahmAMDa.

avyaktatatvAtmaka liMga sharIragata anAdi kaRma is in the control of ParamAtma. Existing as kaRmAMtaRga, kaRma pravaRtaka, kaRma nAmaka biMba does and makes us do all the niMdya-aniMdya, shubha-ashubha, mishra kaRma-s. jIva is asvataMtra from anAdi kAla. This is why the kind Lord performs all the kaRma-s and gets the experience of the related phala to the jIva-s. Thus performing the kaRma-s on behalf of the jIva-s in many of the janma that the jIva would obtain until all anAdi kaRma is reduced - right from sR^iShTi until the jIva's bath in viraja river - and then after liMga bhaMga - then kaRma vimOchana - this is where the jIva is released from the bondage of kaRma and then the jIva obtains svarUpAnaMda mOxa. All this He does for His own pleasure and He remains the niyAmaka for all the vyApAra-s i.e. Ishanenisuvanu and ultimately provides mOxAnaMda. He accepts only svAkhya phala but remains unaffected by the jaDa kaRma-s.

kiTTagaTTida lOha pAvaka

suTTu viMgaDa mADuvaMte gha

raTTa vrIhigaLoLippa taMdula kaDege tegevaMte

viTThalA eMdomme maimare

daTTahAsadi kareye duritaga

LaTTuLiya biDisavana tannoLagiTTu salahuvanu....HKAS_11-20

pAvaka = agni

lOha = iron

kiTTagaTTida = which contains other impurities too (e.g. rust)

suTTu = when the iron is heated well

viMgaDa mADuvaMte = is purified by separating it from other impurities

gharaTTa = a wooden grinding wheel

vrIhigaLoLippa = rice (grains) with the husk

taMdula = rice (only grain)

kaDege tegevaMte = separated by the process of blowing

maimaredu = forgetting ahaM-mamakAra

viTThalA eMdomme = saying, "Oh hari ViTThala" atleast once

aTTahAsadi = with firm bhakti and the knowledge that ParamAtma is mahAtma

kareye = when someone calls Him loudly

duritagaLaTTuLiya = not even a drop of pApa remains

biDisavana = removes all their pApa-s

tannoLagiTTu = by keeping them in His belly

salahuvanu = would protect

In this beautiful stanza, JagannAtha dAsa describes how ParamAtma purifies a person who calls Him "Oh viThala" atleast once and ultimately provides him mOxAnaMda.

All metals, whether it be iron, copper, silver gold etc. exist in the deep earth as ores. These ores are impure form of the metal, which needs separation by heating the same and many other processes and thus we obtain the pure metal.

In the current stanza, JagannAtha dAsa takes the example of rusted iron. The rusted iron needs to be strongly heated (agni saMskAra) for obtaining pure iron.

bhatta (husked rice) contains the rice grain. The husk covers the rice grain. A wooden grinding wheel (gharaTTa) separates the rice from the husk.

A true haridAsa would always be remembering ParamAtma. When someone calls Him loudly with mahAtmyAj~nAna "Oh viThThala" by forgetting oneself, ParamAtma would come running near the bhakti and protect him. viTh - j~nAna, la - would provide. Thus viThThala is the one who gives j~nAna.

agni heats the rusted iron, separates pure iron from the rusted impure iron. agni is not at all affected by the rust. In the same way, doSha rahita ParamAtma existing as jIvAMtaRyAmi does the kARya-s but remains unaffected by the pApa-puNya of those kaRma-s. He remains ever-happy (nityAnaMda). He is not distorted (niRvikAra), and exists permanently (shashva dEhi). ParamAtma's nAma smaraNe is like the agni, and the pApa-s are like the rust. Just as the agni purifies the iron from the rust, in same way hari nAma smaraNe purifies the jIva (Atma shuddhi).

The svarUpa dEha of the jIva is covered by the anAdi liMga dEha. The jIva is inflicted by pApa kaRya-s by the effect of anAdi kaRma in the liMga dEha. This is the obstacle on their road to sAdhana. The only way to remove this obstacle is hari nAma smaraNe. His name is so pure that all pApa-s are destroyed. Thus, the jIva obtains liMga bhaMga --- > then kaRma vimOchana --- > then svarUpagata nityAnaMda. Just as the 'gharaTTa' separates the rice from the 'bhatta', ParamAtma purifies the true devotees via liMga bhaMga, grants them mukti sukha, and protects them.

jaladhiyoLu svEchChAnusAradi

jalachara prANigaLu tattat

sthaLagaLali saMtOShabaDutali saMcharisuvaMte

naLinanAbhanoLabjabhava mu

ppoLuluriga maigaNNa modalA

dhalavu jIvara gaNavu vaRtisutihadu nityadali..HKAS_11-21

jaladhiyoLu = in the sea, river (in water)

jalachara prANigaLu = fish and water animals

svEchChAnusAradi = according to their svabhAva yOgyata

tattat sthaLagaLali = in the places suitable to them

saMtOShabaDutali = happily

saMcharisuvaMte = they move about

naLinanAbhanoLu = padmanAbha rUpi ParamAtma - One who created brahma from the 14 petaled Golden Lotus Flower shooting out from His navel

abjabhava = chatuRmukha brahma dEvaru

muppoLuluriga = R^idra dEvaru who has fire emanating from his third eye

maigaNNa = iMdra dEvaru who has eyes all over his sharIra

modalAda = these and others

halavu =various

jIvara gaNavu = trividha jIva-s

nityadali = always

vaRtisutihadu = move about

Fishes and other water animals survive in the huge oceans, flowing rivers, and stagnant water tanks like puShkaRni, which are all called jalAshaya. These water creatures happily move about in the water according to their will and according to their yOgyata without any conflict with anyone.

During brahmAMDa sR^iShTi mUla rUpi nArAyaNa was resting on the xIra sAgara. At that time a 14 petalled Golden Lotus Flower originated fro His navel just by His saMkalapa. chatuRmukha brahma was born in this Lotus Flower. brahma is the eldest son of padmanAbha ParamAtma and he is called abjabhava.

tripurAsura was a powerful daitya. Even the dEvata-s were afraid of him. At the request of dEvata-s to save them from his terror, mahar^idra used the earth as his chariot, mEru mountain as his bow viShNu ParamAtma as his Arrow to kill tripurAsura. mahaR^idra opened his third eye to burn away tripurAsura. That is how mahaR^idra came to be referred as 'muppoLuluriga'.

surapati iMdra was cursed to have eyes all over his sharIra by ahilyApati goutama R^iShi due to iMdra's lewd observation of ahalyA. Thus, iMdra is referred as maigaNNa.

Just as the water borne creatures move about as per their will in water, in the same way brahma, R^idra, iMdra, other dEvata-s and various jIva-s move about remembering ParamAtma every moment.

vAsudEvanu oLahorage ava

kAshadanu (AbhAsakanu) tAnAgi biMba pra

kAshisuva tadrUpa tannAmadali saRvatra

I samanvayaveMdenipa sadu

pAsanava gaivavanu mOxA

pExegaLoLuttamana jIvanmuktanavaniyoLu.....HKAS_11-22

vAsudEvanu = vAsudEva nAmaka ParamAtma who is the provider of mOxa

oLahorage = in the svarUpa dEha of the jIva as well as - inside & outside the sthUla dEha

avakAshadanu = gives us a chance to obtain sAdhana

(AbhAsakanu) = existing in the same rUpa inside as well as outside

tAnAgi = saRvataMtra svataMtra

biMba = biMba rUpi ParamAtma

tadrUpa = as jIva rUpa & tatvadEvatA rUpa

tannAmadali = by the names of those jIva-s, tatva-s and tatvEsha-s

prakAshisuva = exists there

saRvatra = in all jIva-s, in all tatva-s, in all tatva dEvata-s and in all sthUla dEha-s

I samanvayava = simultaneously meditating on all these rUpa-s of the biMba

sadupAsanava = upAsana with this highest j~nAna

gaivavanu = one who does so

mOxApExegaLoLu = those mukti yOgya desirous of mukti sukha

uttamanu = sAdhaka of the highest order

jIvanmuktanavaniyoLu = is the one who has been liberated from the cycle of birth and death after liMga bhaMga

The name vAsudEva appears in viShNu sahasra nAma sloka 36, 74 & 76.

The name indicates that bhagavAn is vAsu and He is dEva. vAsu is derived from vas - to reside and to envelope. saRvam vasati - everything lives in Him, and saRvatra vasati - He lives everywhere. He is vAsu since He lives in the world making it live within Himself like a mother and also protects it by covering it like a bird that protects its young ones with its out-spread wings. He is dEva because He plays, wishes to conquer, and shines. He also protects the beings as described above (vAsu) as a lIla, and so He is vAsudEva. He is the One Who dwells in everything as biMba, and makes it possible for everything to move.

At the end of the kalpa, mukti yOgya jIva-s would bathe in the viraja river. Then the liMga dEha attached to the svarUpa dEha would be destroyed and then obtain kaRma vimOchana. By the anugraha of vasudEva the paramachChAdhika - refer HKAS_09-14

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-January/001334.htm

l the mukti yOgya jIva obtains mOxAnaMda. Thus, vAsudEva exists in the svarUpa dEha of the jIva as well as - inside the sthUla dEha in the iMdriya-s, nADi-s, paMchakOsha-s and outside and provides a platform for going on the road to sAdhana.

He pervades as aMtaRyAmi in svarUpa dEha as jIvakAra, as jIva nAmaka and in the 16 kale-s of the liMga dEha and the triguNa-s, as aMtaRyami in the dEvata-s of the aniruddha dEha and in the iMdriya-s through the iMdriyAbhimAni dEvata-s and in the sthUla dEha through the nADyAMtaRgata dEvata-s in the nADi-s. He is the same biMba rUpi inside and outside - i.e. svagata bhEda vivaRjita thus described as 'samanvaya' in the stanza.

biMba rUpi ParamAtma would provide His aparOxa daRshana to those sAdhaka-s of the highest who constantly remember Him after performing satkaRma-s & obtaining proper j~nAna then obtaining firm bhakti and earning vairAgya. By this way, aparOxa entitled jIva-s would be relieved from their saMchitAgAmi kaRma-s and only the remnant prArabdha kaRma would be experienced by them and they would be released from the bondage of life & death and then they would roam about in maharAdi lOka-s. Such jIva-s are called 'jIvanmuktaru'. prArabdha kaRma for them is just for name sake. Such jIvanmuktaru after viraja river bath, after liMga dEha bhaMga - they would obtain mukti sukha by the anugraha of vAsudEva ParamAtma.

bhOgyavastugaLoLage yOgyA

yOgya rasagaLanaritu yOgyA

yOgyarali nelesippa harige samaRpisanudinadi

bhAgya baDatana baralu higgade

kuggisoragade sadbhakuti vai

rAgya j~nAna bEDu nI niRbhAgyanenisadale....HKAS_11-23

bhOgyavastugaLoLage = viShaya-s that are being experienced by trividha jIva-s (the trividha jIva-s expect bhOgya as per their yOgyata)

yOgya = that viShaya which is good enough (meaning - niShiddha things are not acceptable)

ayOgya = that viShaya which is not acceptable (meaning - niShiddha)

rasagaLanaritu = understanding from the shAstra-s through the guru about the aMtARgata bhagavadrUpa-s in the acceptable things

yOgyAyOgyarali = sAtvika mukti yOgya-s jIva-s & tamO yOgya jIva-s who are indeed ayOgya-s

nelesippa = existing as dEhAMtaRgata

harige = biMba rUpi ParamAtma

samaRpisu = offer them to simultaneously to bhagavadrUpa in the bhOjya vastu and the biMba rUpa in the bhOktR^i

anudinadi = everyday

bhAgya baralu = obtaining wealth, victory, happiness.

higgade = swelling with pride

baDatana baralu = obtaining poverty, defeat, sadness

kuggi = losing ones enthusiasm

soragade = without feeling bad

sadbhakuti = firm bhakti

vairAgya = freedom from all passion

j~nAna bEDu = ask for j~nAna

nI niRbhAgyanenisadale = leaving ahaM-mamakAra and without feeling unlucky

bhOgyavastu-s are the viShaya-s that are being experienced by trividha jIva-s e.g all that we hear, see, touch, taste or smell.

The bhOgyavastu-s are of three types sAtvika, rAjasa, & tAmasika. ParamAtma pervades in the sAtvika vastu bhOga expected by the sAtvika jIva and like wise in rAjasa and tAmasika bhOga-s desired by rAjasika & tAmasika jIva-s. Although there is difference among the trividha jIva-s and the trividha bhOgya vastu-s the same ParamAtma pervades in them.

All jIva-s are asvataMtra. Their kaRtR^itva shakti is controlled by ParamAtma, who is the biMba for all. The pratibiMba does whatever the biMba does. biMba rUpi ParamAtma is dOShadUra (has no blemishes). He does all the kARya-s according to the anAdi nitya yOgyata and anAdi kaRma of the jIva-s. This secret of His vyApAra-s must be understood properly through a guru and experience of by oneself and one must offer all the shubha and ashubha dvaMdva kaRma-s to ParamAtma who indeed exists in yOgya jIva-s as well as ayOgya jIva-s.

One must not become extremely proud & happy when one obtains wealth & happiness, nor should one feel dejected & sad when he experiences poverty & sadness. We must understand that all these are given by ParamAtma Himself as explained by JagannAtha dAsa in one of the further stanzas in HKAS_13 'satyasaMkalpanu sadA EnittudE puruShARthaveMdaridatyadhika saMtOShadali nenevutta bhuMjipudu..'

JagannAtha dAsa also alerts us here not to beg for temporary happiness when we have been so fortunate to have this sAdhana sharIra. The true happiness lies in suj~nAna, sadbhakti & vairAgya. JagannAtha dAsa asks us to beg for these saMpattu by His karuNa & anugraha by leaving ahaM-mamakAra and without feeling unlucky.

sthaLa jalAdrigaLalli janisuva

phala supuShpaja gaMdharasa shrI

tuLasi modalAdakhiLa pujAsAdhana padARtha

halavu bageyiMdaRpisuta bAM

boLeya janakage nitya nityadi

tiLivudidu vyatirEka pujegaLeMdu kOvidaru.....HKAS_11-24

sthaLa = earth

jala = water

adrigaLalli = mountains

janisuva = grown

phala = fruits

supuShpaja = lotus flower grown in water, flowers on other plants on the earth

gaMdha = scent of flowers,

rasa = honey

shrItulasi = tulasi leaves

modalAdakhiLa = these and all other things

pujAsAdhana = items for pUja

padARtha = pure acceptable things

halavu bageyiMda = in different ways

bAMboLeya janakage = Creator of gaMgA river - trivikrama rUpi ParamAtma

aRpisuta = offer them to the pUja dravyAMtaRgata, pratimAMtaRgata bhagavadrUpa-s

nitya nityadi = every day, every time

vyatirEka pujegaLeMdu = wonderful pUja

kOvidaru = j~nAni-s

tiLivudidu = understand so

In this stanza, JagannAtha dAsa explains about the vyatirEka pUja-s performed by j~nAni-s.

One way is to perform the pUja of shAligrAma-s and the other is pratima pUja which is performed by invoking ParamAtma by way of tatvanyAsa - mAtrakAnyAsa.

However, vAsudEva nAmaka ParamAtma pervades in all the surroundings, variety of things in nature and is known by those shapes, rUpa-s & names. He pervades in all the plants, trees & herbs that exist on the earth. ParamAtma pervades in the various aromatic flowers and the juicy fruits, which grow on these plants / trees. Therefore one must meditate on the bhagavadrUpa-s (of aniShiddha produce) in the all the thing that grow on the earth.

In the same way, one must meditate on the bhagavadrUpa-s existing in the plants and flowers that grow in water e.g. lotus, tAvare etc. and offer the same to ParamAtma by mAnasika pUja. The trees and creepers that grow on mountains and hills and the flowers that grow there, the bee hive therein which is full of honey, jackfruit, mangoes, . all these must be offered to ParamAtma by aikya chiMtana of those bhagavadrUpa-s with the svabiMba. This process is termed as 'vyatirEka pUja'.

When kanaka dAsa was traveling through a forest area to meet his guru chaMdrikAchARya, he contemplated on the bhagavadrUpa-s in all the lakes, trees, plants, fruits in nature, went on offering the same to svabiMba ParamAtma, and ultimately reached his destination. When chaMdrikAchARya sat for pUja on the next day it was found that all what kanaka dAsa had offered on the way were turned to niRmAlya.

In the same way, yadukula kuchEla who was eager to meet shrI kR^iShNa in Dwarka, while on his way he offered whatever good things like beautiful flowers or juicy fruits to Lord shrI kR^iShNa in his manas.

shrI tulasi is one of the most important item for dEvara pUja. Whatever may we offer, ParamAtma never accepts any pUja without shrI tulasi. jAMbuvati dEvi is one among the shaNmahiShi-s. jAMbuvati dEvi has nitya laxmyAvEsha. jAMbuvati is tulasi indeed.

shrIkarana saRvatradali ava

lOkisuta guNarUpakriya vyati

rEka tiLiyadalanvayisu biMbanali mareyadale

svIkarisuvanu karuNadiMda nI

rAkarisade kR^ipALu bhaktara

shOkagaLa pariharisi sukhavittanavarata poreva......HKAS_11-25

shrIkarana = ParamAtma

saRvatradali = at all places

avalOkisuta = see Him through the manas

guNa =infinite guNa-s of ParamAtma

rUpa = infinite rUpa-s of ParamAtma

kriya = kriya-s of ParamAtma

vyatirEka tiLidu = the understanding that there is no difference in the bhagavadrUpa-s at existing at all places

biMbanali = dEhAMtaRgata, dEhAkAra, jIvAMtaRyAmi biMba rUpi ParamAtma

mareyadale = without forgetting

alanvayisu = invoke Him with aikya chiMtana

svIkarisuvanu = would accept

karuNadiMda = with kindliness / tenderness

kR^ipALu = kind ParamAtma

nIrAkarisade = without denying

bhaktara = bhakti-s

shOkagaLa = various types of sadness in this saMsAra

pariharisi = removes them

sukhavittu = would provide svarUpAnaMda nityAnaMda after liMga bhaMga

anavarata = always

poreva = would protect

The kind ParamAtma is also called 'shrI' as He relieves us of our frequent sins and provides us happiness and protects us. shrI - means shubha or maMgala. ParamAtma provides us shubha / maMgala, He is called 'shrIkara'. Apart from this He also provides j~nAna, bhakti & vairAgya for our sAdhana, thus known as shrIkara.

shrIkara ParamAtma pervades in the entire world. The entire world is His residence. He pervades in every atom and blade of grass. He exists as aMtaRyAmi at all places, at all times, and all things, in all conditions asbiMba rUpi. But He is bizarrely different from any of them.

We should meditate on the vyApta rUpa of shrIkara in our manas and remember Him always, which is described as 'shrIkarana saRvatradali avalOkisuta'.

Infinitely virtous ParamAtma is dOSha rahita & saRvOttama. There is no difference between His various rUpa-s, guNa-s & kriya-s. He possess unusual

j~nAna and AnaMda and He has the unlimited capability to perform any task from any part of His body. He is thus svagata bhEda vivaRjita.

The aikya chiMtana of the bhagavadrUpa-s in the things in the world aroundus and the svabiMba rUpa is called anvaya pUja.

ParamAtma is kind to accept such anvaya pUja and He would never refuses such pUja. He would diminish the sadness & grant all the bhOgya-s for such bhakta-s here on earth and after kaRma vimOchana He would providesvarupAnaMda nitya mukti sukha and protect them in 'ihaparAMgalali'.

initu vyatirEkAnvayagaleM

denipa pUjAvidhAnagaLane tiLi

danimiShEshana tR^ipti baDisutaliru niraMtaradi

ghana mahima kaikoMDu sthitimR^iti

janumagaLa pariharisi sEvaka

janaroLiTTAnaMda paDisuva bhaktavatsalanu.....HKAS_11-26

initu = as described earlier in HKAS_11-24 & HKAS_11-25

vyatirEka = the understanding that there is no difference in the bhagavadrUpa-s at existing at all places and the svabiMba

anvaya = invoke Him with aikya chiMtana as dEhAMtaRgata, dEhAkAra,

jIvAMtaRyAmi biMba rUpi ParamAtma in all the things around us

galeMdenipa = the above two types of pUja-s

pUjAvidhAnagaLane = process of pUja-s

tiLidu = understand from the guru through shAstra-s

animiShEshana = ParamAtma, who is the niyAmaka for ramA, brahma & other dEvata-s

tR^iptibaDisutaliru = keep Him satisfied / happy

niraMtaradi = always

ghanamahima = the invisible ParamAtma

kaikoMDu = would accept that kind of pUja with love

sthiti = existence in saMsAra

mR^iti = after death

janumagaLa = rebirth in various yOni-s

pariharisi = removes them

sEvakajanaroLiTTu = would keep among those mukta bhakta jIva-s after liMga bhaMga

bhaktavatsalanu = ParamAtma, who has special kindness in His bhakta-s

AnaMda paDisuva = would provide happiness

The two types of pUja-s i.e. vyatirEka pUja & anvaya pUja have been

described in the earlier two stanzas.

Meditating that ParamAtma who pervades on the earth, in water, on mountains, in trees, plants and creepers that grow there and in the flowers and fruits of those plants etc., the honey produced in the bee hives on the mountains, - all the pUja dravya-s, shrI tulasi - in the dravyAMtaRgata bhagavad rUpa-s and offering them to ParamAtma is vyatirEka pUja vidhAna.

The process of aikya chiMtana of the bhagavad rUpa-s in the pUja yOgya dravya-s and svabiMba is anvaya pUja.

JagannAtha dAsa says that one must understand the vyatirEka pUja and anvaya pUja processes by upadEsha from sadguru and shAstra-s, offer them at the Lotus Feet of saRvaniyAmaka (animiShEsha) biMba mURti, and thus keep Him happy. Infinite virtuous ParamAtma is ghanamahima. He would happily accept our pUja.

sthiti is the process of bringing the asR^ijya jIva-s into sR^iShTi. During sthiti the jIva is born on the earth from the womb of the mother and ultimately enters the womb of ParamAtma. This is 'mR^iti' - the final death - a state of laya.The jIva obtains birth in any of the 84 lakhs species. ParamAtma helps the jIva to get away from the cycle of birth and death.

At the end of kali yuga, after viraja river bath along with brahma, afterliMga bhaMga, after kaRma vimOchana, ParamAtma provides svarUpa AnaMda muktisukha by keeping them among His sEvaka-s.

jalajanAbhanigereDu pratimega

LiLeyoLage jaDachEtanAtmaka

chaladoLIRbage strI puruSha bhEdadali jaDadoLage

tiLivudAhitapratime sahajA

chalagaLeMdIRbage pratIkadi

lalita paMchatraya sugOLakavaritu bhajisutiru....HKAS_11-27

jalajanAbhanige = padmanAbha nAmaka ParamAtma

iLeyoLage = on this earth

pratimegaLu = pratima rUpa-s that we can see

ereDu = are of two types

jaDa = first type is the jaDa

chEtana = sthAvara & jaMgama chEtana-s

Atmaka = jaDa svarUpa & chEtana svarUpa

chaladoLu = chala pratima - class of jIva-s

strI = feminine forms

puruSha = masculine forms

IRbage bhEdadali = these two different types

jaDadoLage = in jaDa-s

ahitapratime = pratima made out of stone, wood, metal, mud etc.10 types of pratima - Refer HKAS_05-01....

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-May/000785.html

and HKAS_05-05

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-May/000797.html

sahajAchalagaLu = naturally found static expressions in mountains etc.

eMdIRbage = in the above two (achala and chala pratima-s)

tiLivudu = understanding so as above

pratIkadi = in four of them (strI, puruSha, achala & chala)

lalita = beautiful

paMcha = in the chEtana pratIka-s as 1)dEhagOLaka, 2)jIvagOLaka, 3)gurugOlaka 4)puShkara gOLaka & 5)mukhyaprANa gOLaka

traya = in the jaDa pratima-s - those pratima-s that can be seen by our eyes, tadaMtaRgata bhArtiramaNa mukhyaprANAMtaRgata pratima & tadaMraRgata laxmIramaNAtmaka pratima

sugOLakav = in the above spheres

aritu = understanding from the shAstra-s and upadEsha

bhajisutiru = praise the biMba bhagavadrUpa in chala and jaDa pratima-s

When mUla rUpi shrIman narAyaNa decided to perform sR^ishTi He lay in the form of padmanAbha nAmaka ParamAtma on the xIra samudra. A fourteen petalled golden Lotus Flower emanated from His navel, where chatuRmukha brahma was created. ParamAtma is thus known as jalajanAbha - meaning - a lotus that was to be born from water was created from His navel - thus jalajanAbha.

There are two types of pratima-s:-

1. chala pratima-s

2. jaDa pratima-s

The chala pratima-s are of two types:-

a) puruSha pratima-s - jIvAMtaRgata, jIvakAra, jIva nAmaka puruSha rUpabiMba

b) strI pratima-s - jIvAMtaRgata, jIvakAra, jIva nAmaka puruSha rUpabiMba

The jaDa pratima-s are of two types:-

a) ahita pratima-s

b) sahajAchala pratima-s

The ahita pratima-s could be of the following eight varieties as refered inshrImad bhAgavata as under:-

"shailE darumayI louhI lepyA lEkhya cha saikatI manOmayI maNimayI pratimAAShTavidhA smR^itA"

a) stone pratima

b) kAShTa (wood) pratima

c) paMchalOha (an alloy) pratima

d) lEpya pratima (made from special medicines / chemicals)

e) likhita (drawn on paper or rangoli on floor) pratima

f) moNNu (made from clay/mud) pratima

g) mAnasika (drawn in the mind) pratima

h) maNimayi (gems and jewels) pratima

One must perform pUja of the biMba rUpa of these pratima-s after tatvanyAsa & mAtR^ikAnyAsa.

brahmasUtra vAkya says, "OM na pratIka nahisaH OM" - meaning - the above types of pratima-s are by themselves not ParamAtma. One must perform thepUja of 'AvAhita mURti' - thus invoked ParamAtma.

The sahajachala pratima-s are the mountains, shaligrAma (found in gaMDkIriver).

These are jaDa pratima-s.

ParamAtma exists in His svayaMvyakta rUpa in shAligrAma. We do not need toperform any AvAhana process for shAligrAma-s. In the same way the eight svayaMvyakta xEtra-s like tirupati, shrImuShNa...

The chala pratima-s can be seen through dEhagata iMdriyagOLaKa, tadaMtaRgatatatvAbhimAni dEvata gOLaka, tadaMtaRgata mukhyapraNa gOLaka, tadaMtaRgata laxmI gOLaka and tadaMtaRgata biMba rUpi ParamAtma.

The jaDa pratima-s can be visualized as - those pratima-s that can be seenby our eyes, tadaMtaRgata bhArtiramaNa mukhyaprANAMtaRgata pratima & tadaMtaRgata laxmIramaNAtmaka pratima

vArijAsana vAyu vIMdra u

mAramaNa nAkEsha smarahaM

kArika prANAdigaLu puruShara kaLEvaradi

tOrikoLadanirudhdha dOSha vi

dUra nArAyaNana rUpa sha

rIramAnigaLAgi bhajisuta sukhava koDutiharu.....HKAS_11-28

vArijAsana = chatuRmukha brahma born in the Lotus Flower shooting out from the navel of PadmanAbha rUpi ParamAtma

vAyu = bhAratIramaNa mukhya prANa dEvaru

vIMdra = garuDa dEvaru

umAramaNa = pARvatipati mahaR^idra dEvaru

nAkEsha = svaRgAdhipati iMdra (nAka - svaRga, Isha - king)

smara = manmatha

ahaMkArika prANa = tvagIMdriyAbhimAni ahaMkArika prANa

AdigaLu = these and others

puruShara kaLEvaradi = masculine dEha (in men)

tOrikoLada = without letting know to the jIva

anirudhdha = aniruddha nAmaka ParamAtma

dOSha vidUra = not having an iota of dOSha

nArAyaNana rUpa = mUla shrIman nArAyaNa rUpa

sharIramAnigaLAgi = as abhimAni-s in the sthUla dEha

bhajisuta = praising aniruddha and nArAyaNa

sukhava = dEha sukha

koDutiharu =would give daivI saMpattu - i.e. j~nAna, bhakti & vairAgya

vArijAsana is indeed chatuRmukha brahma born in the Lotus Flower (vArija)emanating from the navel of padmanAbha rUpi ParamAtma. brahma is seated(Asana) on the Lotus Flower. Thus, he is vArijAsana. R^iju srEShTa brahma isthe abhimAni for sharIra. He is the mahatatvAbhimAni for the piMDAMDa rUpasthUla dEha.

vAyu dEvaru is bhAratIramaNa samIra nAmaka mukhya prANa. He is the primary pratibiMba of ParamAtma. He possesses the highest proportion of satvaguNa-s. He performs 21600 shvAsa maMtra japa-s and offers to haMsa nAmakaParamAtma. He pervades in the 72000 nADi-s of the sthUla dEha.

garuDa dEvaru is called 'vIMdra' where, vI - group of birds, iMdra - king.vIMdra nAmaka garuDa dEvaru is abhimAni for chitta i.e. sthUla dEhagata ahaMkAra tatva.

R^idra dEvaru (umApati) - is manObhimAni i.e. exists as ahaMkAratatvAbhimAni dEvata in our sthUla dEha.

svaRgAdhipati mahEMdra is the niyAmaka for sura-s. He proliferate s our wants through our manas.

manmatha is the abhimAni for the upa-manas and breeds kAma.

ahaMkArika prANa is the tvagIMdriyAbhimAni (one of the paMchaj~nAnEMdriya-s) ahaMkArika praNa is one of the 49 marut-s.

All the above dEvata-s exist as abhimAni dEvata-s in the purusha sthUla dEha.

shAMtipati aniruddha nAmaka shrIman mUla nArAyaNa is served by the above dEvata-s in our sthUla dEha.

ParamAtma provides dEha sukha via these tatvAbhimAni dEvata, without letting

it known to the jIva that He exists.

siri saraswati bhAratI sou

paRNi vAruNi pARvatImukha

rirutiharu strIroLagabhimAnigaLu tAvenisi

aruNa vaRNa nibhAMga shrI saM

karuShaNa pradyumna rUpaga

LiruLu hagalu upAsanava gaivutale mOdiparu...HKAS_11-29

siri = ParamAtma's patni shrI nAmaka laxmI dEvi

saraswati = brahma's patni saraswati dEvi

bhAratI = vAyu patni bhAratI dEvi

soupaRNI = garuDa pati soupaRNI dEvi

vAruNI = shESha patni vAruNI dEvi

pARvatI = R^idra patni pARvatI dEvi

mukharu = these and other strI dEvata-s

irutiharu = they exist

strIroLage = feminine dEha (in women)

abhimAnigaLu = as abhimAni dEvata-s

tAvenisi = they are called so

aruNa vaRNa = orange sunrise color

nibhAMga = radiant dEha

shrI saMkaruShaNa = saMkaRShaNa ParamAtma

pradyumna = pradyumna ParamAtma

rUpagaLu = these two rUpa-s

iruLu hagalu = day and night - meaning - always

upAsanava gaivutale = medidating on those rUpa-s

mOdiparu = would draw happiness

In this stanza JagannAtha dAsa explains the feminine sharIrAbhimAni dEvata-sand the bhagavadrUpa-s that we should meditate in them.

'siri', who is satva guNAbhimAni is another name for laxmIdEvi, consort ofshrIman nArAyaNa.

saraswati is vEdAmAni and consort of brahma dEvaru. Only by her anugraha themanas of jIva-s would be direted to the Feet of the Lord.

bhArati is abhimAni for bhakti and she is wife of bharata (another name forvAyu devaru)

soupaRNI is the wife of garuDa. She has 10 guNa-s less than garuDa.

vAruNI is the wife of shESha and she has 10 guNa-s less than shESha.

pARvatI is the daughter of paRvata rAja and wife of R^idra. She has 10guNa-s less than R^idra.

These abhimAni dEvata-s reside in the feminine sthUla dEha. One mustmeditate on the forms of orange colored pradyumna ParamAtma since He is theprovider of wealth and green colored saMkaRShaNa ParamAtma who removes theour pApa-s through them.

kR^itapratIkadi taMki bhARgava

hutavahAnila mukhya divijaru

tutisikoLutabhimAnigaLu tAnAgi nelesiddu

pratidivasa shrItulasi gaMdhA

xate kusuma phala dIpa paMchA

mR^itadi pujipa bhakutarige koDutiharu puruShARtha...HKAS_11-30

kR^ita = carved in stone, wood, metal by craftsmen

pratIkadi = pratima-s made by hand

taMki = taMki nAmaka ParamAtma

hutavaha = agni dEvaru who carries our oblation to the dEvata-s during yaj~na-s

bhARgava = bhR^igukulOttama agnyAMtaRgata parashurAma dEvaru

anila = vAyu dEvaru

mukhya divijaru = these important dEvata-s

abhimAnigaLu = as pratimAbhimAni-s

tutisikoLuta = praised by the above pratimAbhimAni dEvata-s

tAnAgi nelesiddu = as aMtaRgata in sculpted pratima-s (taMki & bhARgava nAmaka ParamAtma)

pratidivasa = everyday

shrItulasi = ramAvEshayukta tulasi leaves

gaMdha = sandal paste

axate = turmeric / vermillion mixed rice

kusuma = aromatic flowers

phala = fruits

dIpa = ghee / oil lamp

paMchAmR^itadi = paMchAmR^ita abhiShEka

pujipa = pUja-s done with the these (as above)

bhakutarige = to those bhakta-s

puruShARtha = happiness on earth and nityAnaMda mOxa afterwards

koDutiharu = would give

The eight type of pratima-s refered HKAS_11-27

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-April/001528.html

that are carved or made by craftsmen exhibit the hands, feet and otherappendages according to the imagination of the sculptor. All these are jaDapratima-s. TaMKI and bhARgava are the two bhagavadrUpa-s to be mediated uponin these pratima-s.

According to mAtR^ikAnyAsa maMtra, "TaM - TaMkanE namaH" - Ta - axara vAchyanAmaka ParamAtma carries the chisel as a weopon in His hand.

bhR^igumuni-rEnukAtmaja is hariNIpati parashurAma, who is bhARgava nAmakaParamAtma, who is agnyAMtaRgata ParamAtma. paMcha lOha (amalgamated metal) is melted and cast into the shape of an idol to form the pratima. Therefore,hariNIpati bhARgava rUpi ParamAtma resides in these pratima-s.

agni dEvaru and vAyu dEvaru meditate upon taMkI and bhaRgava rUpa-s. Sinceagni dEvaru reaches the oblations offered in the yaj~na-s to the dEvata-s,agni is referred as hutavaha and anila is vAyu dEvaru.

Praised by agni and vAyu, TaMkI and bhaRgava nAmaka ParamAtma are the mukhyaniyAmaka in the kR^ita pratIka.

pUja of the jaDa pratima must be performed by the process of biMbAvAhana. We must have aikya chiMtana of the pratimAMtaRgata bhagavadrUpa and svabiMba rUpa and invoke ParamAtma in the pratima by remembering His names form the alphabet 'a' to 'xa' HKAS_06-26 refer

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001012.html

- ApAdamouLipaRyaMta - and perform pUja.

yOgya dravya-s like tulasi, gaMdha extracted by rubbing sandal wood against a grind stone, kuMkuma axate, turmeric axate, aromatic flowers (lotus, jAji, mallige etc.), juicy fruits, ghee lamp, oil lamp, camphor, cow milk, cow ghee, curds, sugar, bananas, honey, & water must be utilized for performing the pUja of pratima-s everyday. ParamAtma does not accept any pUja without tulasi since tulasi is ramAvEsha. 33 crores dEvata-s exist in tulasi. All the tIRtha sannidhAna exist in tulasi and therefore tulasi is very important for pUja. tulasi is one among the most important ShaNmahiShi-s of shrI kR^iShNa. She received her upadEsha from jaigIShavya muni.

TaMkI & bhaRgava rUpi ParamAtma would bestow puruShaRtha-s to those who perform the pratima pUja as described above.

nagagaLabhimAnigaLenipa sura

rugaLu sahajAchalagaLige mA

nigaLenisi shrI vAsudEvana pUjisutaliharu

svagatabhEda vivaRjitana nAl

bage pratIkadi tiLidu pujise

vigata saMsArAbdhi dATisi muktaranu mALpa....HKAS_11-31

sahajAchalagaLige = shAligrAma obtained in nature & rows of mountains like a garland - these jaDa pratima-s

nagagaLa = mEru, maMdara, himAchala, and other mountains

abhimAnigaLenipa = paRtvatAbhimAni-s

surarugaLu = dEvata-s

mAnigaLenisi = as abhimAni-s for sahajAchala jaDa pratima-s

shrI vAsudEvana = vAsudEva nAmaka ParamAtma

pUjisutaliharu = performing pUja

svagatabhEda vivaRjitana = ParamAtma for whom there is no difference between His various names, guNa-s, kriya-s

nAlbage = puruSha, strI, achala pratima, chala pratima - these four types

pratIkadi = ParamAtma's pratima

tiLidu = understand from shAstra-s

pujise = performing the pUja of pratimAMtaRgata ParamAtma

saMsArAbdhi = ocean of saMsAra

dATisi = crosses

muktaranu mALpa = provides mOxa after kaRma vimOchana after liMga bhaMga

The second type sahajAchala pratima-s are the shAligrAma found in gaMDakI river. ParamAtma is svayaMvyakta in shAligrAma and therefore the shAligrAma does not need biMbAvAhana. In the same, garland like formation of hills and mountains like veMkaTAdri & tOtAdri are puNya xEtra-s where ParamAtma is svayaMvyakta.

nagAbhimAni dEvata-s are the jaDa pratIka abhimAni-s sahajAchala pratima-s of mEru, maMdara, himAlaya.

mAyA pati vAsudEva ParamAtma is served by the nagAbhimAni dEvata-s. vAsudEva is also puruSha nAmaka ParamAtma. puruSha rUpatraya vAsudEva pervades outside the brahmAMDa, brahmAMDAMtaRgata and in the sthUla dEha of all the jIva-s.

There is no difference between His various infinite guNa-s, avatAra-s, rUpa-s, kriya-s, parts of His body. He is therefore svagata bhEda vivaRjita. If one thinks even for a moment that there exists a difference in the above, then such a person obtains only aMdha tamassu.

Such svagat bheda vivaRjita vasudEva ParamAtma exists in the four types of pratima-s as stated earlier -

chala pratima-s - i.e. puruSha pratima & strI pratima

jaDa pratima-s - i.e kR^ita pratima-s & sahajAchala pratima-s

One must perform pUja of the bhagavadrUpa-s in these pratima-s after understanding these concepts by gurOpadEsha and reading the shAstra-s.

The kind ParamAtma helps such devotees to cross the ocean of saMsara and provides mOxa after kaRma vimOchana after liMga bhaMga.

AvaxEtrake pOdarEni

nnAva tIRthadi muNagalEni

nnAva japatapa hOma dAnava mADi phalavEnu

shrIvara jagannAtha viThalana

I vidhadi jaMgama sthAvara

jIvaroLu paripURNaneMdariyadiha mAnavaru.....HKAS_11-32

AvaxEtrake = badarI, kAshI, sEtu and other tIRtha-s

pOdarEnu =go for a pilgrimage

innAva tIRthadi = gaMgA and other sacred rivers, puShkara, svAmi puShkaraNi

muNagalEnu = take a bath

innAva = any other type

japa = gayatrI japa and other japa-s

tapa = meditaion on bhagavadrUpa

hOma = yaj~na

dAnava = giving various types of gifts

mADi phalavEnu = what's the use? (Meaning - doing these alone is not enough)

shrIvara = ParamAtma, who is infinite times superior to laxmIdEvi

jagannAtha viThalana = biMba rUpi ParamAtma of JagannAtha dAsa

I vidhadi = in this way

jaMgama = live & moving

sthAvara = live, but not moving from place to place

jIvaroLu = jIva-s

paripURNaneMdu = exists completely

ariyadiha = not understanding

mAnavaru = a person who doesn't have this j~nAna

One must meditate on the existence of the rUpa-s of ParamAtma in the previously explained chala & achala pratima-s realizing that He pervades in them i.e. in humans, animals, plants, trees, flower, fruits etc.

We must realize that He exists as biMba rUpi of JagannAtha dAsa in jaMgama & sthAvara jIva-s, in the chalapratima-s - as strI rUpa biMba & puruSha rUpa biMba. He exists as aMtaRyAmi in the abhimAni dEvata-s in the iMdriya-s of the sthUla dEha. He Himself does all the kriya-s, makes the jIva-s do the same, brings it to the experience of the jIva-s, and provides them the appropriate phala-s.

In the jaDa vastu-s, He exists in His aMtaRgata rUpa in the pratima-s made from stone, metals, wood etc., accepts pUja via pratikAbhimAnisura-s (HKAS_11-30), whereas He is svayaMvyakta in the shAligrAma-s and accepts pUja.

If a person performs xEtra yAtra or any other satkaRma-s without having the understanding of the above by proper gurOpadEsha and reading the shAstra-s, it will not fetch him any phala.

In bharata khaMDa, there are puNya xEtra-s like badari, rAmEshawara, tirupati, and other puNya xEtra-s. If a person performs all xEtra vidhi-s at these places without having proper j~nAnAnusaMdhana, it will not fetch him any phala.

If one does not have proper j~nAna, just bathing in gaMga and other holy rivers or puShkara, svAmipuShkaraNi tIRtha would not fetch any phala as these rivers and tIRtha-s are jaDa. Only when we bathe there by the aikachiMtana of the tIRthAbhimAni bhagavadrUpa-s and think that, the bath we are taking there is the abhiShEka for purUSha nAmaka svabiMba, only then do we get the phala for our action. Othewise, the action of bathing would only be a mechanical process.

Performing gayatrI japa, yaj~na-s, cow gift, land gift, or any other satkaRma without remembering ParamAtma does not fetch any phala. Whatever kaRma-s we perform must form the basis for j~nAna. While performing suj~nAna kaRma, if we make a mistake by chance, we would be pardoned for our mistakes.