There is one tatvAbhimAni dEvata for each tatva. vAyu dEvaru is the Chief of all these abhimAni dEvata-s. By the prEraNa of biMba rUpi ParamAtma, vAyu dEvaru directs the tatvAbhimAni dEvata to carry out the vyApAra-s of our sthUla dEha through them and brings it to the experience of the jIva-s. This is the biMba kriya indeed,

The nADyAMtaRgata tatvAbhimAni dEvata-s of our sthUla dEha constantly perform the upAsana of the vAsudEva nAmaka ParamAtma.

This brahmAMDa of 14 lOka-s was created by brahma who was born in the 14 petal golden Lotus Flower emanating from the navel of padmanAbha rUpi ParamAtma. The 24 tatvAbhimAni dEvata-s existing in this brahmAMDa, experience the joy and fortune of always serving ParamAtma.

ParamAtma always protects the trividha jIva-s by carrying out tatva kaRya-s through the tatvAbhimAni dEvata-s in our sthUla dEha. He is thus 'shAshvata'

Reference:-

"kAlatrayEpi shashvadEka prakarENa paRvatE kAlapariNAma rahitaH"

-----bR^ihatImaMtrARtha

Gist:- The progress of time degenerate our dEha but ParamAtma is not affected by time (trikAla). He is called 'shAshvata'.

Also refer ViShNu sahasra nAma as under:-

agrAhyaH shAshvataH kR^iShNO lohitAxaH prataRdanaH prabhutastrikakubdhAma pavitraM maNgalaM param-------- V S nAma shlOka-7

shAShvata - One who is eternal. That which remains the same at all times is the Permanent. For something to be permanent it has to be changeless with time, and ParamAtma is the controller of time, and is not controlled or affected by time, and so is Eternal and permanent. shAshvata is interpreted as One who is Eternal because of His unceasing act of creation, sustenance and destruction.

satya saMkalpanu sadA e

ppatteraDu sAhasradoLu mU

vattu nAlaku laxa daivattAru sAhasra

chitprakR^iti oDagUDi parama su

nitya maMgaLa mURti bhaktara

tettiganu tAnAgi saRvatradali saMtaipa...HKAS_12-06

satya saMkalpanu = ParamAtma, who is the niyAmaka of the world according to His wishes

sadA = always

eppatteraDu sAhasradoLu = in 72000 nADi-s

mUvattu nAlaku laxa daivattAru sAhasra = there are 24 tatva-s. In these, there are 24 puruSha dEvata-s and 24 strI dEvata-s totaling to 48. Thus 48 x

72000 = 34,56,000

chitprakR^iti oDagUDi = along with laxmI dEvi

parama = saRvOttama ParamAtma

sunitya = One who is always with samIchIna anAdi nitya svarUpa of the jIva-s i.e. nitya biMba ParamAtma

maMgaLa mURti = One who has chidAnaMda sharIra i.e. ParamAtma

bhaktara = bhakta-s who meditate upon nADyAMtaRgata bhagavadrUpa-s

tettiganu = He remains besides His devotees & He is controlled by His devotees - meaning He easily becomes the obedient subject of His true devotees

saRvatradali = in all states, at all times, at all places

tAnAgi saMtaipa = protects them by his presence a biMba

In our sthUla dEha there are 24 tatva-s. In these, there are 24 puruSha dEvata-s and 24 strI dEvata-s totaling to 48. Thus, there exist 48 x 72000 = 34, 56,000 rUpa-s, which is described by JagannAtha dAsa as 'mUvattu nAlaku laxa daivattAru sAhasra'.

satya saMkalpa ParamAtma exists in 34, 56,000 rUpa-s. shrI laxmI dEvi is the abhimAni for mUla prakR^iti. She is called 'chitprakR^iti'. ParamAtma pervades in the 72000 nADi-s along with laxmI dEvi.

ParamAtma is shAshvata from endless time. His guNa-s, rUpa-s, avatAra, kriya are nitya and shAshvata. He is parama pavitra and dOSha rahita. He is therefore referred as sunitya 'maMgaLamURti'. Such ParamAtma remains besides His true devotees & He is controlled by His affectionate devotees - meaning He easily becomes the obedient subject of His true devotees. He remains with them and eliminates their dOSha-s, purifies them and protects them.

maNigaLoLagiha sUtradaMdi

praNavapratipAdyanu saRvachEtana

gaNadoLiddavanavarata saMtaisuvanu tannavara

praNata kAmada bhakta chiMtA

maNi chidAnaMdaika dEhanu

aNu mahadgatanalparOpAdiyali nelesippa......HKAS_12-07

praNavapratipAdyanu = OMkAra pratipAdya ParamAtma

saRva =all

chEtana gaNadoLu = chEtana svarUpa trividha jIva-s

iddu = existing as jIvAMtaRgata, jIvAkAra, jIvanAmaka

maNigaLoLagiha = the beads (pearls) which have small diametric hole (for passing the thread)

sUtradaMdi = like the thread (meaning - ParamAtma)

tannavara = devotees who remember Him always

avanavarata = always

saMtaisuvanu = would protect

praNata = devotees who pray as saying "there is none other than you worth praying to." 'anyathA sharaNaM nAsti...'

kAmada = grants them their wishes according to their yOgayata

bhakta chiMtAmaNi = since He grants all the wishes of the devotees, He is called chiMtAmaNi pearl

chidAnaMdaika dEhanu = He who has a dEha of unusual j~nAna & AnaMda, which is completely different from anyone else - meaning there is no one like Him

aNu = extremely small jIva

mahat = jaDa vastu-s of brahmAMDa

gata = pervades

alparOpAdiyali = extremely less / small

nelesippa = exists

Just like the thread which connects the beads to make a necklace ParamAtma pervades in all the jIva-s and satisfies their wishes. The beads must necessarily have a hole to be connected by a thread.

The different jIva-s are like the beads. ParamAtma exists as aMtaRyAmi in the svarUpa dEha of all jIva-s like the thread.

shrIman nArAyaNa ParamAtma is OMkAra pratipAdya which is also commonly referred as praNava. ('OM' consists of 'a-kAra', 'u-kAra' & 'ma-kAra'). This praNava pratipAdya ParamAtma ever exists like a thread in all the jIva-s as biMba and satisfies their wishes by providing them happiness in life on earth and mOxa after death and thus protects them.

ParamAtma, who is eager to hear the praising words of His devotees is like chiMtAmaNi pearl which grants all the wishes of the seeker. chiMtAmaNi was one among the many byproducts of the samudra mathana. The one who does the pUja of chiMtAmaNi is bestowed with all earthly treasures in life and nityAnAMda mOxa after kaRma vimOchana.

Unusually dOsha rahita satchidAnaMda ParamAtma has infinite virtuous qualities and each guNa is limitless, which none can understand sufficiently. His every guNa, rUpa, avatAra, kriya-s are complete in all respects. Our chidAnaMdAtmaka jIva has limitations of it's svarUpa yOgyata.

The svarUpa dEha of all jIva-s is extremely small. ParamAtma pervades in this extremely small svarUpa dEha in His invisible biMba form. In the same way He pervades in the jaDa vastu-s. He pervades in the tallest of the mountains, in the space, in all the waters around, i.e. in all the things that we can see in as much as in the smallest things that we cannot see apart form pervading outside the brahmaMDa. Although He pervades every where in this way, He does not let anyone know about His existence, rather He gives you an idea about Himself to be trivial although He is not so.

Reference:-

'.mayi saRvamidaM prOtaM sUtrE maNigaNA iva"----BG_07-07

where Lord kR^iShNa tells Arjuna says, "O conqueror of wealth [Arjuna], there is no truth Superior to Me. Everything rests upon Me, as pearls are strung on a thread.

Therefore, there is no truth superior to that ParamAtma because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies.

I suShumnAdyakhiLa nAdI

kOsha nAbhimUladali vR^iSha

NAsanada madhyadali ippadu tuMdinAmadali

A sarOjAsana mukharu mU

lEshanAnaMdAdi suguNO

pAsaneya gaivutali dEhadoLage irutiharu...HKAS_12-08

I = this sthUla dEhagata

suShumnAdi = suShumna nADi including vajrikA, aRyakA, prakAshinI, vaidyutI nADi-s

akhiLa = totally 72000 nADi-s

nAdIkOsha = the group of nADi-s

nAbhi mUladali = below the navel

vR^iShaNAsanada madhyadali = in between above the scrotum & buttocks

tuMdinAmadali = a lump called tuMdi

ippadu = exists

A sarOjAsana mukharu = brahma dEvaru and others

mUlEshana = mUlEsha nAmaka ParamAtma pervading at the origin (of suShumna)

AnaMdAdi = unusual j~nAna & AnaMda

suguNOpAsaneya = meditate on the maMgaLa guNa-s of dOsha rahita ParamAtma

gaivutali = doing so

dEhadoLage = in the sthUla dEha

irutiharu = they exist

HKAS_08-03 refered in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-November/001199.html

explains in detail about suShumna nADi (brahma nADi) and nADi-s in four

different directions around it, originating from the tuMdi

The list below gives the number of nADi branches in each of them according

to a reference from 'nADIkalpalata' mentioned here under

Reference:-

aikOttarashataM nADyaH sharIrEsmin samAhitAh tatra paMcha pradhAnAH syuH piMgaLIDA cha nADInI ...1

suShumnA vajrikARya cha chatuRdixu cha saMsthitaH chatusraH saMsthitA madhyE suShumnyaikA pradhAnataH...2

tAsAM shataM shAkhAH aikaikasyAH prakIRtitAH tatra suShumnA shAkhAnAM pratishAkhA shatAMtimAn..3

navashAkhashatAnAM cha aShaTashAkha ShADaivatu ShaNNavati shatAnAM tu dashashAkhA imE matAH....4

dvAsapatiM cha nADInAM vibhAgO vEda tatvataH sa Eva bhiShajAM shrEShThO laxaNAni nibOdhayet.....5

sUrigaLu chittaisuvadu bhA

gIrathiye modalAda tIRthaga

LIradhika eppattu sAvira nADiyoLagihavu

I rahasyavanalpa janarige

tOri pELade nADi nadiyoLu

dhIraranudina majjanava mADutale sukhisuvaru.....HKAS_12-09

sUrigaLu = j~nAni-s

chittaisuvadu = must understand

bhAgIrathiye = gaMgA abhimAni dEvata

modalAda = and other nadyAbhimAni dEvata-s

tIRthagaLa = all tIRthAbhimAni dEvata-s

Iradhika eppattu sAvira nADiyoLage = in 72000 nADi-s

ihavu = nadyAbhimAni dEvata-s and tIRthAbhimAni dEvata-s exist

I rahasyavanu = this secret

alpa janarige = those persons who do not have bhakti & belief in ParamAtma

tOri pELade = without advising them on these things

nADi nadiyoLu = in the nADigata rivers

dhIraru = bhagavad bhakta-s

anudina = everyday

majjanava mADutale = bathe with this j~nAnAnusaMdhAna

sukhisuvaru = they experience happiness

nadyAbhimAni dEvata-s (dEvata-s for the river) pervade in our nADi-s. vAyu dEvaru is the niyAmaka for these dEvata-s in the 72000 nADi-s. These dEvata-s serve nADyAMtaRgata bR^ihatI R^ik pratipAdya ParamAtma.

The brahma j~nAni-s meditate on ParamAtma existing in the nADigata rivers in our sthUla dEha and bathe in the same.

By undertaking pilgrimage, one visits tIRtha xEtra-s & meditate on tIRthAbhimAni dEvata-s and nadyAbhimAni dEvata-s via vAyvyAMtaRgata xEtra mURti-s, bathe in those rivers and earn merit (puNya). An equivalent amount of puNya is earned by j~nAni-s who meditate nadyAbhimAni dEvata-s tadaMgaRta mukhya prANa dEvaru vAyvyAMtaRgata 72000 bhagavadrUpa-s in their nADi rivers. The j~nAni-s purify their chitta and their dEha by this method. This is true purity -'maDi'. Just bathing and changing into washed clothes does not attribute 'maDi'.

bhagavad bhakta-s must bathe with this anusaMdhAna everyday and experience happiness without telling this secret to persons who do not have bhakti & belief in ParamAtma.

Reference:-

anya xEtrE kR^itaMpApaM puNya xEtrE vinashyati

puNya xEtrE kR^itaMpApaM vajra lEpO bhaviShyati

If a person goes to puNya xEtra-s and bathes in those tIRtha-s & rivers but remains seized of kAma & krOdha etc.he would obtain more pApa-s than puNya.

However, a person who always meditates on the sharIragata nADyAMtaRgata bhagavadrUpa-s obtains more puNya. JagannAtha dAsa advises us that we must not share this secret with non-bhakta-s.

tiLivudI dEhadoLagiha eDa

balada nADigaLoLage divijaru

jalaja saMbhava vAyu vANyAdigaLu baladalli

elaruNiga vihagEMdra chaLive

TTaLiya ShaNmahiShiyaru vAruNi

kulishadhara kAmAdigaLu eDabhAgadoLagiharu....HKAS_12-10

I dEhadoLagiha = in our sthUla dEha

eDa balada nADigaLoLage = in the nADi-s of the left and right side of our dEha

tiLivudu = understand so

baladalli = in the 36000 nADi-s on the right side of our dEha

jalaja saMbhava = brahma dEvaru

vAyu = jIvOttama vAyu dEvaru

vANyAdigaLu = saraswati (& bhArati) - thus four dEvata-s

eDabhAgadoLage = in the 36000 nADi-s on the left side of our dEha

elaruNiga = shESha dEvaru (elar = air, uNiga = swallows like food)

vihagEMdra = paxi rAja garuDa dEvaru (the group of birds which fly about in the sky)

divijaru = dEvata-s

chaLiveTTa = himapaRvata rAja

aLiya = pARvati pati R^idra dEvaru (he is the son-in-law of himapaRvata rAja, and another name for pARvati is haimavati)

ShaNmahiShiyaru = the six queens of kR^iShNa i.e. jAMbavati, nIla, bhadrA, laxaNA, mitraviMda & kALiNdI

vAruNi = shESha patni varuNI (it should be understood that garuDa patni soupaRNi & R^idra patni pARvati are included here)

kulishadhara = vajrAyudhadhari iMdra dEvaru

kAmAdigaLu iharu = manmatha and other dEvata-s exist nADi-s of the left side of the dEha

JagannAtha dAsa now describes the dEvata-s that exist in the 36000 nADi-s each on the left & right side of the dEha.

The 36000 nADi-s on the right side of our dEha are called puruSha nADi-s and also referred as divA nADi-s. These nADi-s originate from the piMgaLA nADi. 500 nADi-s among these are called daxiNAyaNa nADi-s. The right side of the suShumna nADi is daxiNa (South direction).

chatuRmukha brahma, pradhAna vAyu dEvaru, saraswati dEvi & bhArati dEvi pervade in the nADi-s on the right side.

The 36000 nADi-s on the left side of our dEha are called strI nADi-s and also referred as nishA nADi-s. These nADi-s originate from the IDA nADi. 500 nADi-s among these are called uttarAyaNa nADi-s. The right side of the suShumna nADi is uttara (North direction).

shESha dEvaru, garuDa dEvaru, umApati R^idra dEvaru, the six queens of kR^iShNa i.e. jAMbavati, nIla, bhadrA, laxaNA, mitraviMda & kALiNdI pervade in the NADi-s on the left side. vAruNi (shESha patni), soupaRNI (garuDa patni) & paRvatI (R^idra patni) also pervade here.

dEvEMdra (vajrAyudhadhAri) & his wife shachI dEvi, manmatha & his wife ratI dEvi and other dEvata-s also exist on the left side.

ikkeladoLiha nADiyoLu dE

vakkaLiMdoDanADutali poM

bakkidEranu jIvaradhikArAnusAradali

takka sAdhanava mADi mADisu

takkaradi saMtaipa bhaktara

dakkagodanasuraRge satpuNyagaLanapaharipa....HKAS_12-11

ikkeladoLiha = on the left and right side of our sthUla dEha

nADiyoLu = 72000 nADi-s

poMbakkidEranu = ParamAtma who travels on garuDa (ponnu = golden, hakki = bird) meaning garuDa having golden radiance

dEvakkaLiMda = nADyAbhimAni dEvata-s & nadyAbhimAni dEvata-s

oDanADutali = moves along with them

jIvara = those respective jIva-s

adhikArAnusAradali = according to their svarUpa yOgyata

takka sAdhanava = sAdhana-s according to janma obtained with reference to phala of the anadi kaRma

mADi = He performs them by His biMba kriya

mADisuta = makes us do the same via nADyAbhimani dEvata-s through vAyu dEvaru

akkaradi = affectionately

bhaktara = real bhakta-s

saMtaipa = provides happiness

asuraRge = enemies of bhagavad bhakta-s

dakkagoDanu = He does not surrender Himself

satpuNyagaLanapaharipa = but takes away the phala-s of their sat-puNya-s

The nADyAbhimAni dEvata-s and the nADigata nadyAbhimAni dEvata-s exist in the 72000 nADi-s of our sthUla dEha.

ParamAtma moves about on the left & right side of our dEha along with the

nADyAbhimAni dEvata-s by using garuDa as His vehicle.

ParamAtma who travels on garuDa has unusual j~nAna & AnaMda does and makes the trividha (sAtvika, rAjasa & tAmasa) jIva-s do sAdhana according to their svarUpa yOgyata via the 72000 nADi-s through the nADyAbhimAni dEvata-s pervading through vAyu dEvaru.

Thus doing the various vyApAra-s on behalf of the jIva-s and making the jIva-s do the same, He protects His real bhakta-s with affection and protects them.

tamO yOgya bad persons are bhagavad enemies. They do not have the svarUpa capability to perform puNya kARya-s. However, they steal the puNya kARya-s performed by sajjana-s who do not offer their kARya-s with a 'kR^iShNARpaNa' attitude. They are thus thieves of satpuNya-s. ParamAtma robs away the satpuNya-s obtained by them (tamO yOgya-s) by such methods. Nevertheless, ParamAtma does not have any hatred nor does He display any inequality towards anyone. He does not have such doSha-s.

tapas is a satpuNya kaRma. During rAma rAjya an asura by name shaMbhUka performed intense tapas with a wrong objective - refer discussions following the posting

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-April/001548.html . shrI rAma came to know this and He killed shaMbhUka. In the same way, duRyodhana, jarasaMdha, rAvaNa were also performing satpuNya kaRma-s but they were with wrong objectives of troubling others and meeting their selfish goals.

niShkapaTi ParamAtma robs away the puNya-s accumulating due to satkaRma-s performed by these tamO yOgya-s according to their yOgyata & anAdi kaRma-s of those jIva-s and He distributes the same to sajjana-s for wiping out the pApa-s done by them ignorantly. If the asura-s are rewarded with puNya for their satkaRma-s then there would be destruction of dhaRma.

tuMdiviDidA shirada pariyaM

toMde vyApisi ihudu tAvare

kaMdanihanadaroLage idakIraidu shAkhegaLu

oMdadhika dashakaraNagalu saM

baMdhagaidihavalli ravi shashi

siMdhu nAsatyAdigaLu nelegoMDiharu satata....HKAS_12-12

tuMdi = the originating nerve center lying below the navel and between the scrotum & the anus

viDidu = starting from there

A shirada pariyaMta = till the back of the head

oMde = suShumna nADi

vyApisi ihudu = extends straight from the center of the dEha

adaroLage = in the suShumna nADi

tAvare kaMdanu = brahma dEvaru, the eldest son of laxmInArAyaNa (tAvare = nAbhI kamala, kaMda = born in that)

ihanu = he (brahma) is the abhimAni for suShumna nADi, therefore this nADi is also called brahma nADi

idake = for this brahma nADi

Iraidu shAkhegaLu = 2x5 =10, ten nADi branches

oMdadhika dashakaraNagalu = 11 iMdriya-s (paMchaj~nAnEMdriya-s + paMchakaRmEMdriya-s + manas)

alli = in that suShumna nADi

saMbaMdhagaidihavu = are connected

ravi = sURya

shashi =chaMdra

siMdhu = samudra rAja varuNa

nAsatyAdigaLu = ashvini dEvata-s

nelegoMDiharu satata = reside there always

tuMdi is the originating nerve center lying below the navel and between the scrotum & the anus. This tuMdi is also called the mUlAdhAra.

The suShumna nADi starts from tuMdi travels through the center of our dEha and goes right upto the back of head. The suShumna nADi is also called R^iju nADi. This is extremely sensitive.

chatuRmukha brahma dEvaru is the mukhya abhimAni of suShumna nADi. JagannAtha dAsa describes brahma dEvaru as 'tAvare kaMda'. brahma was born according to the wishes of ParamAtma in Lotus Flower emanating from the navel of ParamAtma and this flower is ramAbhimAnya.

It was earlier stated in HKAS_12-08 that the suShumna nADi branches out into 10 branches plus the suShumna nADi itself thus eleven of them.

The nADi-s related to the iMdriya-s and their abhimAni dEvata-s and their respective bhagavadrUpa-s are listed below:-

* including shESha, R^idra, iMdra, kAma

pokkaLaDiviDidoMde nADiyu

sukkadale dhArALa rUpadi

sikkihudu naDu dEhadoLage suShumna nAmadali

rakkasaranoLapogagoDade dasha

dikkinoLage samIra dEvanu

lekkisade mattobbaranu saMcharipa dEhadoLu....HKAS_12-13

pokkaLa = navel

aDiviDidu = starting from tuMdi below the navel area

oMde nADiyu = only one nAdi (called suShumna)

sukkadale = like a straight line (without and bend)

dhArALa rUpadi = long & straight

suShumna nAmadali = called suShumna

naDu dEhadoLage = in the center of the dEha

sikkihudu = extends till the head (very sUxma)

rakkasaranu = sthUla dEhagata daitya-s

oLapogagoDade = without allowing them to enter the suShumna nADi

dashadikkinoLage = in the ten nADi-s in the ten directions and their related iMdriya-s

samIra dEvanu = vAyu dEvaru

mattobbaranu = dEvata-s excepting daitya-s

lekkisade = without paying attention to them

dEhadoLu = in the sthUla dEha

saMcharipa = pervades in the 10 rUpa-s as prANAdi paMcha rUpa-s & nAgAdi paMcha rUpa-s

The suShumna nADi originating for the tuMdi travels straight from the center of the dEha till the end of the head. This is also called R^iju nADi. Since brahma dEvaru is the abhimAni for the suShumna nADi, it is also called brahma nADi.

bhAratIramaNa mukhya prANa pervades in the suShumna nADi in all the ten branches of the ten directions of our sthUla dEha.

samIra dEvaru serves Lord laxmI narasiMha rUpi ParamAtma who exists in the suShumna nADi and prevents the daitya-s from entering the suShumna nADi.samIra dEvaru pervades in the 72000 nADi-s and does and makes us do all the nADi kriya-s through the nADyAbhimAni dEvata-s by the prEraNa of ParamAtma.

initu nADIshAkhegaLu I

tanuvinoLagihaveMdu EkA-

tmanu dvisapti sAvirAtmakanAgi nADiyoLu

vaniteyiMdoDagUDi nArA

yaNa divArAtriyoLagI pari

vanajajAMDadoLakhiLa jIvaroLiddu mOhisuva......HKAS_12-14

initu = as explained in the earlier stanza

nADIshAkhegaLu = the 72000 nADi-s originating from the suShumna nADi

I tanuvinoLage = in our sthUla dEha

ihaveMdu = understand that they exist

EkAtmanu = EkamEvAdvitIya saRvOttama

nArAyaNa = nArAyaNa ParamAtma

vaniteyiMdoDagUDi = along with His consort laxmI dEvi

nADiyoLu = in the nADi-s

dvisapti sAvirAtmakanAgi = existing in 72000 bhagavadrUpa-s

divArAtriyoLage = as aMtaRyAmi in the divAbhimAni dEvata-s & rAtryAbhimAni dEvata-s of the nADi-s

I pari = in this way

vanajajAMDadoLu = in the brahmAMDa

akhiLa jIvaroLiddu = existing as aMtaRyAmi in all the trividha jIva-s

mOhisuva = attracts them

In the previous stanza it was explained that ParamAtma pervades in the 72000 nADi-s.

The suShumna nADi has four branches and each branch has 25 nADi-s - thus they are 100 nADi-s. suShumna nADi plus these 100 nADi-s totals to 101 nADi-s.

Therefore there are (72000 + 101) = 72101 nADi-s in our sthUla dEha. One must understand this by gurOpadEsha and uttama j~nAnAnusaMdhana.

EkAtma nAmaka ParamAtma pervades in these nADi-s. He alone is saRvOttama.There is none equal to Him, forget any one being superior to Him. This shrIman nArAyaNa is EkAtma.

shrIman nArAyaNa pervades in the 72000 nADi-s of the our sthUla dEha in His 72000 rUpa-s along with equal number of laxmI rUpa-s.

The universe being brahmAMDa, our sthUla dEha is a miniature of the same and is called piMDAMDa. Just as there are 14 lOka-s in the brahmAMDa there are 14 lOka-s in the 'ApAdamouLipaRyaMta' sthUla dEha. Existing as biMba, ParamAtma does all the vyApAra-s via vAyu dEvaru through the tatvAbhimAni dEvata-s and bring it to the experience of the jIva-s and bestows yOgya phala to the jIva and attracts them towards those vyApAra-s / phala-s. Existing in the trividha jIva-s as jIvakAra, jIva nAmaka, and gives them the feeling that the jIva has done everything on it's own.

The j~nAni-s realize this secret and they do not get trapped in this sentiment.

The list below indicates the kARya pravR^itti of various nADi-s:-

dina dinadi vaRdhisuva kumudA

ptana mayUkhada sobaga gata lO

chana vilOkisi mOdabaDa ballane niraMtaradi

kunaragI sukathAmR^itada bhO

janada sukha dorakuvude lakumI

manOharana sadguNava kIRtipa bhakutagalladale....HKAS_12-15

dina dinadi = everyday

vaRdhisuva = increase in light as the shukla paxa progresses (increasing Moon light)

kumudAptana = chaMdra - who is liked very much by the kumuda flower (Indian red waterlily)

mayUkhada =rays

sobaga = beauty

gatalOchana = a blind person

vilOkisi = seeing well

mOdabaDa ballane = would he enjoy? (Meaning - never!)

kunarage = a non-bhakta who does not have sense of knowledge and is only dorwned in viShaya-s of the world

I sukathAmR^itada = this harikathAmR^ita sAra

bhOjanada sukha = happiness of listening (this harikathAmR^ita sAra)

niraMtaradi = at all times

lakumI manOharana = ParamAtma, who steals the heart of laxmI dEvi

sadguNava = infinite virtiuos qualities

kIRtipa = one who chants with j~nAna

bhakutagalladale = other than the true bhakti of ParamAtma

dorakuvude = would he attain

JagannAtha dAsa explains that this harikathAmR^ita sAra cannot be enjoyed by any one other than a haribhakta using a fine example.

The kumuda flower blossoms by the effect of the rays of the Moon (chaMdra). Therefore chaMdra is referred as 'kumudApta'. During shukla paxa, starting from pratipada until pouRNimA the moonlight gradually increases till it becomes full moon. It is impossible for a blind person (gatalOchana) to enjoy seeing the rays of 'kumudApta'

In the same way, the nectaral story of infinite virtuous qualities of ParamAtma (this harikathAmR^itasAra) can be enjoyed only by a true bhakti and not by any non-bhakta who is engrossed in worldy pleasure.

By listening to this harikathAmR^itasAra the manas of a devotee blossoms with bhakti - like a kumuda flower and they obtain AnaMda (equivalent to amR^ita) and ultimately they attain mOxa. Just like the moon rays go on increasing by the progress of shukla paxa, in the same way the j~nAna, bhakti & vairAgya of devotees would gradually increase.

I tanuvinoLagihavu Ota

prOtarUpadi nADigaLu puru

hUta mukharalliharu tammiMdadhikaroDagUDi

bhItigoLisuta dAnavara saM

ghAtanAmaka hariya guNa saM

prItiyali sadupAsaneya gaivutale mOdiparu...HKAS_12-16

I tanuvinoLage = in our sthUla dEha

nADigaLu = in the 72000 nADi-s

OtaprOtarUpadi = enmeshed

ihavu = exists

puruhUta mukharu = iMdra and other tatvAbhimAni dEvata-s

tammiMda adhikaroDagUDi = along with their superiors (svOttama-s) like, garuDa, shESha, R^idra, vAyu & brahma

alliharu = exist there

dAnavara = daitya-s existing in our sthUla dEha

bhItigoLisuta = scaring them

saMghAtanAmaka = saMkaRShaNa nAmaka ParamAtma who doesn't allow the daitya-s to perform their daitya kARya-s

hariya = ParamAtma

guNa = infinite virtuous qualities

saMprItiyali = with pure bhakti

sadupAsaneya gaivutale = with perfect upAsana

mOdiparu = they remain happy always

The nADi-s in our sthUla dEha are intertwined like threads in a cloth. They thus spread in our entire dEha for left to right, top to bottom and they all originate from the tuMdi.

Primarily, puruhUta nAmaka iMdra and other tatvAbhimAni dEvata-s pervades in these nADi-s. The superior dEvata-s like garuDa, shESha, R^idra & their consorts soupaRNI, vAruNI, pARvatI, vAyu-brahma along with bhAratI & saraswati pervade there too.

These dEvata-s constantly praise saMghAta nAmaka ParamAtma who frightens the daitya-s in our sthUla dEha. The daitya-s always try to inflict problems or difficulties to our sthUla dEha. saMghAta nAmaka ParamAtma terrifies them. saMghAta - means one who kills. (samyak + ghAta = one who injures badly). The daitya-s are thus weakened. The daitya-s rejuvenate themselves but at the request of the dEvata-s to saMghAta nAmaka ParamAtma, the daitya-s are weakened again.

Some texts use 'saMdhAta nAmaka ParamAtma'. During rainy season the bhUmi & AkAsha appear to have joined - thus the name saMdhAta. This name appears in ViShNu sahasra nAma as referred below:-

amR^ityuH saRvadrak siMha saMdhAta saMdhimAn sthiraH,..V S nAma - 22

where saMdhAta means - One who unites the beings with the fruits of their actions

iMdrAdi dEvata-s along with their svOttama dEvata-s in the nADi-s praise the guNa-s of ParamAtma and remain happy.

jalaTa kukkuTa khETa jIvara

kaLEvaragaLoLagiddu kANisi

koLade tattadRupa tannAmadali karesutali

jalaruhExaNa vividha kaRmaM

gaLa niraMtara mADi mADisi ta

tphalaguLuNNade saMcharisuvanu nitya sukhapURNa....HKAS_12-17

jalaTa = (jala - water, aTa - moving about) creatures moving in water

kukkuTa = (ku - bhUmi) those moving about on earth

khETa = those moving about in space

jIvara = trividha jIva-s

kaLEvaragaLoLage = in the sthUla dEha & nADi-s

iddu = exist

kANisikoLade = without letting the jIva know that He exists

tattadRupa = by the rUpa of those nADi-s

tannAmadali = bt the names of those nADi-s

karesutali = called so

jalaruhExaNa = Lotus Eyed ParamAtma

vividha kaRmaMgaLa = nADigata vyApAra-s of the respective jIva-s according to their yOgyata

niraMtara = unendingly

mADi = He does them by His biMba kriya

mADisi = He makes the jIva do them through the nADigata tatvAbhimAni dEvata

tatphalaguLuNNade = does not take the phala-s resulting from those vyApAra-s

nitya sukhapURNa = ever happy ParamAtma

saMcharisuvanu = moves about in the nADi-s of our the sthUla dEha

ParamAtma exists in the nAdi-s of the sthUla dEha of jIva-s like fishes, whale etc. which move about in water, humans & animals which move about on the earth and birds & insects which move about in space and performs the nADigata vyApAra-s of those jIva-s but He does not let them know that He exists there.

nADigata ParamAtma exists in the respective nADi-s by those respective rUpa-s, by those names.

The Eyes of then infinite virtuous ParamAtma are broad like Lotus petals. He is therefore called jalaruhExaNa.

All the kriya in our sthUla dEha are performed through the iMdriya-s by the biMba rUpa of jalaruhExaNa without letting know the jIva that He exists there. The vyApAra-s in our dEha go on through the nADigata tatvAbhimAni dEvata-s as pratibiMba kriya. Thus ParamAtma does and makes the jIva do the various kaRma-s and bestows the phala to the jIva. Because of aj~nAna the jIva at that time feels that he is himself the kaRtR^i.

ParamAtma is entirely different from the jIva-s and jaDa-s. Although saRvataMtra svataMtra ParamAtma does all the kriya-s, He is not affected by the puNya or pApa phala-s.

ParamAtma is ever happy - nityAnaMda. Therefore there cannot be any depreciation to His AnaMda. j~nAnAnaMda ParamAtma moves about in our sthUla dEha, does and makes us do various kaRya-s.

tiLidupAsanegaivutI pari

malinanaMtiru duRjanara kaM

gaLige gOcharisade vipashchitaroDane gaRvisade

maLe bisilu hasi tR^iShe jayApajaya

khaLara niMdAniMde bhayagaLi

gaLukadale maddAneyaMdadi charisu dhareyoLage....HKAS_12-18

tiLidu = understanding what was said in the earlier stanza

upAsanegaivuta = remembering the infinite virtuous qualities, various rUpa-s of nADigata ParamAtma refer HKAS_11-15)

I pari = in the above ways

malinanaMtiru = remain like an ignorant person

duRjanara = bad persons by nature - tamO yOgya-s

kaMgaLige gOcharisade = not be seen by them - meaning - do not display your wealth of j~nAna in front of them, remain like a fool in front of them (example of jaDa bharata rAja)

vipashchitaroDane = by remaining among the brahma j~nAni-s / bhagavad bhakta-s

gaRvisade = without displaying ahaMkAra

maLe = rain

bisilu = summer heat

hasi = hunger

tR^iShe = thirst

jayApajaya = victory or defeat

khaLara = ayOgya-s or bad persons

niMdA= accusations

aniMde = praises

bhayagaLige = fear of sickness, fear of death

aLukadale = without being in their control

dhareyoLage = on this earth

maddAneyaMdadi = like an proud elephant who says that everything is in control of ParamAtma

charisu = behave so

ParamAtma pervades through the nADyAMtaRgata abhimAni dEvata-s in the nADi-s which are enmeshed in the sthUla dEha. All the nADigata vyApAra-s are done by His biMba kriya and nADyAbhimAni dEvata-s are made to do the same and the related iMdriya-s are made to respond and the jIva thus obtains the kaRma phala related to that kriya. This secret must be understood by gurOpadeSha and must be firmly fixed in the mind and one must constantly do ParamAtma dhyAna.

After doing as above one must behave like an ignorant person, remain away from bad persons by nature (- tamO yOgya-s), not be seen by them - meaning - one must not display one's wealth of j~nAna in front of them, remain like a fool in front of them (example of jaDa bharata rAja)

Such sajjana-s do not mingle with bad persons (tamO yOgya-s) and they remain secretively aloof. They are not interested in fame, success, worldly treasures & pleasures and they remain without expecting anything from the people around them and they are thus released from dvaMdva phala-s.

Reference:-

sukhaduHkha samEkR^itvA lAbhAlAbhou jayAjayou -----BG_02-38

Gist:-

Everything should be performed for the sake of pleasing ParamAtma; so there is no reaction to material activities. The one, who acts for his own sense gratification, either in goodness or in passion, is subject to the reaction, good or bad. But he who has completely surrendered himself to ParamAtma is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities.

Reference:-

dEvaRShiRbhUtAptanR^iNAM pitaNAM na kiNgkarO nAyamR^iNI cha rAjan

saRvAtmana yaH sharaNaM sharaNyaM gatO mukuMdaM parichaRyayA cha

shrImad bhAgavata 11.5.42

Gist:-

"Anyone who has completely surrendered to ParamAtma Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone--not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers."

Such persons (bhakta-s) never display their pride in front of the brahma j~nAni-s who are the aMtaRgata bhagavad bhakta-s, but they offer their humble obeisance to the brahma j~nAni-s. They remain unaffected by rain, sunshine, hunger, thirst, victory, defeat, honor or dishonor and continuously meditate on the mahime of kAlAMtaRgata ParamAtma and just accept whatever is bestowed by ParamAtma. They do not waste their time in life just for satisfying their needs. They do not come under the influence of the comments of ayOgya-s.

JagannAtha dAsa implores on us to aquire the above behaviour and roam around proudly with the belief that ParamAtma is in control of everything.

kAnana grAmastha saRva

prANigaLu pratidivasadali E

nEnu mAduva kaRmagaLu haripUjeyeMdaridu

dhEnisuta sadbhaktiyali

pavamAnamukha dEvAMtarAtmaka

shrInivAsanigaRpisuta mOdisuta naliyutiru...HKAS_12-19

kAnana = in the forest

grAmastha = those residing in village, town, city, mega city

saRva prANigaLu = all jaMgama jIva-s (in water, in space & on earth)

pratidivasadali = everyday

EnEnu mAduva kaRmagaLu = all the shArIrika, mAnasika & bouddhika kriya-s (including shubha, mishra & ashubha kaRma-s)

haripUjeyeMdaridu = understanding that all these are being done by biMba rUpi ParamAtma and these are all hari pUja

dhEnisuta = remembering & meditating

sadbhaktiyali = with pure bhakti

pavamAnamukha = primarily vAyu dEvaru

dEvAMtarAtmaka = as aMtaRgata in tatvAbhimAni dEvata-s

shrInivAsanige = shrInivAsa ParamAtma

aRpisuta = offering these with the aikya chiMtana of the bhagavadrUpa-s as kaRmAMtaRgata, viShayAMtaRgata, iMdriyAMtaRgata karaNAbhimAni aMtaRgata rUpa-s

mOdisuta = experiencing happiness

naliyutiru = roam about

Forest animals like lions, tigers and other animals which move about freely in the forest, rAxasa-s and hunters are all classified as 'kAnanastha prANigaLu'.

Those living in villages, towns, cities and mega cities are referred as grAmastha-s.

Various types of kaRma-s are being performed by these jIva-s everyday like satva guNa kaRma-s (puNya), rajO guNa kaRma-s (mishra) & tamO guNa kaRma-s (pApa). ParamAtma is the kAraNa for the triguNAtmaka kARya-s. These kaRma-s are initiated by biMba rUpi ParamAtma according to the guNa svabhAva of the jIva. The various kARya-s going on must be recognized as pUja for ParamAtma.

With this understanding one must meditate on biMba rUpa offering all the shArIrika, mAnasika & bouddhika kriya-s (including shubha, mishra & ashubha kaRma-s)

One must consider that all the kaRma-s are the pUja of shrInivAsa ParamAtma who is aMtaRgata of primarily, vAyu dEvaru and other tatvapati-s like garuDa, shESha, R^idra, iMdra, kAma etc. and offer them to shrInivAsa ParamAtma. Then ParamAtma would eliminate the effects of kaRma-s for the jIva.

JagannAtha dAsa appeals to us to happily roam about experiencing this happiness.

nOkanIyanu lOkadoLu shuni

sUkarAdigaLoLage nelesi

ddEkamEvAdvitIya bahurUpAvhayagaLiMda

tA karesutoLagiddu tiLisade

shrI kamalabhava mukhya sakala di

voukasagaNArAdhya kaikoMDanudinadi poreva..HKAS_12-20

nOkanIyanu = saRvOttama ParamAtma ( kanIya = very small, nOkanIya = neither very small very big - meaning saRvOttama)

lOkadoLu = in the 14 lOka-s

shuni = dog

sUkara = pig

AdigaLoLage = and other lower animals until the blade of grass

nelesiddu = existing

EkamEvAdvitIya = none other like Him i.e. ParamAtma alone is Supreme - none others from ramAdEvi till the blade of grass - are neither superior to Him nor equal to Him

bahurUpa = taking the rUpa-s of brahma, vAyu & other dEvata-s

avhayagaLiMda = by the names of those jIva-s

tA karesuta = called by those names

oLagiddu = as aMtaRyAmi in those jIva-s

tiLisade = without letting them know that He exists

shrI kamalabhava mukhya = primarily brahma dEvaru

sakala divoukasagaNArAdhya = served by all the tatvAbhimAni dEvata

kaikoMDu = accepts the kaRma-s performed by them (which are indeed initiated by Himself)

anudinadi = always

poreva = protects all of them

saRvOttama ParamAtma exists as aMtaRyAmi in all the jIva-s of the 14 lOka-s. jIva-s obtain birth in any of the 84 lakhs of species. Dogs, pigs are among the lower species animals. However, it is possible that these species could be satva jIva-s, rajO jIva-s or tamO jIva-s. The bizarrely different ParamAtma exists as aMtaRyAmi in the svarUpa dEha of even in the lowest category of species.

ParamAtma alone is entirely different from any of the jaDa-s or jIva-s. There is none equal to Him, forget anyone being superior to Him. Therefore He is 'advitIya' There are several jaDa-s & jIva-s There is no difference between His various rUpa-s, guNa-s, His various limbs, kriya-s & avatAra-s. That is why He is referred as 'advitIya' svagata bhEda vivaRjita.

This EkamEvAdvitIya nOkanIya ParamAtma existing in the jIva as dog, pig etc. is known by those names, since He exists in all the jIva-s by their name, shape, rUpa. Even then He is not visible to the normal person.

At the prARthana of kanaka dAsa, once ParamAtma appeared as a dog in the maTha. The people around the maTha drove away the dog saying that it would cause – 'mailige'. At another time, ParamAtma appeared in the form of a snake. At that time all the people in the maTha ran away while kanaka dAsa and puraMdara dAsa remained calm.

kamaladaLAyatAxa ParamAtma who is praised by brahma and all other dEvata-s, exists in His aMtaRyAmi rUpa in dog, pig and other lower species too, does all the kaRma-s and makes them do the same, accepts the same and protects them.

initupAsane gaivutiha sa

jjanaru saMsAradali prati prati

dinagaLali EnEnu mADuvudella haripUje

enisikoMbuvu satyavI mA

tinali saMshaya baDuva narana

lpanu sunishchaya bAhya kaRmava mADi phalavEnu..HKAS_12-21

initu =as earlier mentioned

upAsane = dhyAna & smaraNe of the kriya viShEsha-s of naDyAMtaRgata ParamAtma

gaivutiha = doing so

sajjanaru =bhagavad bhakta-s

saMsAradali = in our life with our wife & children

prati pratidinagaLali = everyday

EnEnu mADuvudella =whatever we do

haripUje = all that is the pUja for ParamAtma in the shape of our dEha

enisikoMbuvu = would be known so

I mAtinali = this statement or declaration

satyavu = is true

saMshaya baDuva = one who doubts this statement

naranu = that person

alpanu = is only an ignorant person (aj~nAni)

sunishchaya = something that is certainty

bAhya kaRmava mADi = performing external kaRma-s with for show

phalavEnu = what is the use? (Meaning - it will not fetch any phala)

Those who understand the previous verses with proper shAstra j~nAna by the upadEsha of an uttama guru and bring it to practice in life and experience the bhagavdupasana are the true devotees of ParamAtma. They are the aMtaraMga bhakta-s of ParamAtma.

In this brutal cycle of saMsAra, performing various kriya-s like listening, seeing, tasting, touching, smelling, moving about, giving/taking, all the mAnasika, kAlika, daihika kriya-s with the uttama j~nAnanusaMdhana that all these kriya-s are being done by the prEraNa of ParamAtma - this is is true bhagavadupAsana. Without this j~nAnAnusaAMdhAna, any kriya done with ahaMkaRtR^itva is all meaningless, rather a waste because all ahaMkaRtR^itva kriya-s are done to please people and they only display pride but do not fetch bhagavadanugraha.

JagannAtha dAsa declares with certainty about the above statement. He says that one who doubts this statement is only an ignorant person (aj~nAni) and such a person leads to destruction because of his doubt. 'alpanu' is adhama person. kaRma-s done for show does not fetch any puNya phala because these phala-s are snatched away by dAnava-s.

bhOgya bhOktR^igaLoLage hari tA

bhOgya bhoktanu enisi yOgyA

yOgya rasagaLa dEvadAnavagaNake uNisuvanu

bhAgyanidhi bhaktarige sadvai

rAgya bhakti j~nAnavIvA

yOgyarige dvEShAdigaLa tannalli koDutippa...HKAS_12-22

bhOgya = the non-niShiddha things that we consume

bhOktR^igaLa = in those jIva-s who are accepting the same

oLage = existing as aMtaRyAmi in the bhOgya as well as bhOktR^i by their names, shape & size

hari = hari nAmaka ParamAtma

tA = Himself

bhOgya = as bhOgya nAmaka ParamAtma

bhOktanu = as bhOktR^i nAmaka ParamAtma

enisi = called by those names

yOgya = non-niShiddha padARtha (eatables)

ayOgya rasagaLa = ashubha rasa-s

dEva = tatvAbhimAni dEvata-s in our dEha

dAnavagaNake = tatvAbhimAni daitya-s in our dEha

uNisuvanu = makes them eat (accept) by His biMba kriya

bhAgyanidhi = ParamAtma who is bhAgya saMpanna

bhaktarige = sajjana-s (His aMtaraMga bhakti-s)

sadvairAgya = viShaya virakti & vairAgya

bhakti = love and bhakti for ParamAtma

j~nAna = balanced knowledge

Iva = would give

ayOgyarige = for the tamO yOgya daitya-s

tannalli = in ParamAtma

dvEShAdigaLa koDutippa = gives them enmity

The non-niShiddha viShaya-s that we consume are called bhOgya vastu-s. Apart from the food that we eat, whatever we hear, see, touch, taste or smell are all viShaya-s indeed. Therefore they are bhOgya-s too.

These viShaya-s come in contact the iMdriya-s of our dEha, they are transmitted to our buddhi through our manas and the jIva obtains the resultant experience. Therefore the jIva here is the 'bhOktR^i'.

ParamAtma exists in the bhOgya vastu-s in His vyApti rUpa as aMtaRyAmi in those bhOgya-s and in the bhOktR^i-s too. One must do the aikyachiMtana of the bhagavadrUpa-s in the bhOgya & bhOktR^i while consuming anything and this bhOjana is called 'yaj~na'.

bhOgya nAmaka ParamAtma exists in the bhOgya-s and the bhOktR^i-s by those names, shape & rUpa.

ParamAtma exists as aMtaRyAmi in the dEvata-s and the daitya-s and bestows shubha and ashubha experiences to the pratibiMba jIva according to his yOgyata by accepting the svAkhya rasa through His biMba kriya.

The kindhearted ParamAtma grants wealth on earth to His bhakti-s and ingredients of daivI saMpattu for prosperity for sAdhana such as j~nAna, bhakti & vairAgya and by way of kaRma vimOchana the jIva gets nityAnaMda mOxa.

Thus the bhakta-s obtain j~nAna, bhakti & vairAgya where as the duRjana-s (tamO yOgya-s) would obtain enmity in Him - all according their to their svarUpa yOgyata.

I chatuRdasha bhuvanadoLage cha

rAcharAtmaka jIvaralli vi

rOchanAtmaja vaMchakanu nelesiddu dina dinadi

yAchakanu eMdenisikoMba ma

rIchidamana suhaMsarUpi ni

ShEchakAvhayanAgi janarabhilAShe pUraipa...HKAS_12-23

I chatuRdasha bhuvanadoLage = in the 14 lOka-s

charAcharAtmaka = sthAvara & jaMgama (jIva-s)

jIvaralli = in those jIva-s

virOchanAtmaja = bali chakravaRti (son of virOchana)

vaMchakanu = betrayer - by asking him for three feet of land and sent him to patALa

nelesiddu = residing in our heart

dinadinadi = everyday

yAchakanu = Asker (by accepting the kaRma-s performed by the jIva)

eMdenisikoMba = is called so

marIchidamana = light equivalent to infinite crores of Suns (marIchi - Sun)

suhaMsarUpi = haMsa rUpi ParamAtma

niShEchaka = fulfiller of the wishes of His bhakta-s

avhayanAgi = and called by other names

janarabhilAShe = the wishes of His bhakta-s

pUraipa = completes / obliges / fulfills their expectations

The brahmAMDa created by ParamAtma has 14 lOka-s.

There are jaDa-s and jIva-s (sthAvara & jaMgama). The sthAvara jIva-s do not move about but grow at one place e.g. trees, creepers etc., whereas the jaMgama jiva-s are capable of moving about e.g. animals, birds, humans.

vAmana nAmaka ParamAtma pervades in all the jIva-s. balichakravaRti (son of virOchana) was performing the 100th ashvamEdha yAga with objective of obtaining the status of iMdra. At that time vAmana nAmaka ParamAtma appeared in front of balichakravaRti and asked for the gift of three feet land, for which balichakravaRti readily agreed. Ultimately, vAmana betrayed balichakravaRti & was sent to pAtALa. Thus vAmana is referred as 'virOchanAtmaja vaMchakanu'.

vAmana nAmaka ParamAtma exists as 'yAchaka' in the donee and 'yAchya' in the donor. He accepts the kaRma-s performed by the jIva-s.

This vAmana nAmaka ParamAtma is also called 'marIchi' & 'damanaH' which appears in viShNu sahasra nAma

marIchiRdamanO haMsaH supaRNO bhujagOttamaH

hiraNyanAbhaH sutapAH padmanAbhaH prajapatiH ---- V S nAma sloka-21

marIchi - means - a ray of light. bhagavAn reveals Himself to His devotees through the eye of their devotion even though they can't see Him through their natural eye.

damanaH - means - dispeller - saMsAra nAsha - indicating that He guides His devotees to overcome the sufferings of saMsAra or the material world through His guiding Light.

It could also be said that He controls & punishes those who swerve from their prescribed path of duties.

haMsa rUpi ParamAtma dispels the duHkha of sajjana-s.

marIchi-damana-haMsa nAmaka ParamAtma dispels the duHkha of His bhakta-s and showers them with their wishes. He is therefore called niShEchaka. This niShEchaka nAmaka ParamAtma exists as marIchi-damana-haMsa in the yAchaka (donee) and fulfills the wishes of His bhakta-s.

annadannAdannamaya svaya

manna brahmAdyakhiLa chEtana

kanna kalpakanAhananiruddhAdi rUpAdali

anyaranapExisade guNakA

ruNya sAgara sR^iShTisuvanu hi

raNyagaRbhanoLiddu pAlisuvanu jagatrayava...HKAS_12-24

annada = One who gives anna to the trividha jIva-s

annAda = accepts anna as dEhAMtaRgata

annamaya = called annamaya as He is annAMtaRgata

svayamanna = accepts svAkhya rasa as anna nAmaka ParamAtma

brahmAdi = starting from brahma

akhiLa chEtanake = trividha chEtana-s

anna kalpaka = gives food to the jIva-s according to their yOgyata

ahanu = He is so

aniruddhAdi rUpAdali =aniruddha and other rUpa-s

anyaranu = others like ramA dEvi, brahma & others

apExisade = does not expect anything, meaning - He is saRvataMtra svataMtra

kAruNya sAgara = ParamAtma - like a Sea of Kindness

hiraNyagaRbhanoLiddu = in brahma as brahmAMtaRgata

guNa = by way of triguNa-s

sR^iShTisuvanu = creates this brahmAMDa

jagatrayava = svaRga, bhU & pAtALa

pAlisuvanu = protects by His viShNu rUpa

The all powerful ParamAtma in His five rUpa-s of aniruddha... exists as annada, annAda, annamaya, anna & annakalpaka.

1. Since aniruddha nAmaka ParamAtma provides anna (food) to all chEtana-s, He is called 'annada'.

2. Since pradyumna nAmaka ParamAtma accepts anna in His dEhAMtaRgata aMtaRyAmi rUpa in the chEtana-s He is called 'annAda'.

3. Since vAsudEva nAmaka ParamAtma is Himself anna svarUpa, He is called 'annamaya'.

4. Since saMkaRShaNa nAmaka ParamAtma swallows the entire world He is called 'anna'. He accepts the svAkhya rasa of all the bhOgya vastu-s

5. Since ViShNu nAmaka ParamAtma creates food for all the chEtana-s, He is called 'annakalpaka'.

ParamAtma, who effortlessly performs the sR^iShTi-sthiti-laya kaRya-s does not expect anything from anyone; neither does He need help from anyone to perform His kArya-s. He is saRvataMtra svataMtra and does the sR^iShTi-sthiti-laya kaRya-s out of His own free will.

The kind ParamAtma pervades in hiraNyagaRbha brahma as 'aja' nAmaka ParamAtma and performs sR^ishTi with the triguNa differences.

ViShNu nAmaka ParamAtma Himself protects the tri-lOka-s created by Him.

tripada tridashAdhyaxa tristha

tripathagAminipita trivikrama

kR^ipaNavatsala kuvalayadaLa shyAma nissIma

aparimita chitsukha guNAtmaka

vapuSha vaikuMThAdi lOkA

dhipa trayImaya tannavara niShkApaTadiM poreva...HKAS_12-25

tripada = He who gives three types of destinations to the jIva-s after liMga bhaMga

tridasha = in the class of dEvata-s

adhyaxa = saRvOttama

tristha = shvEta dvIpa, anaMtAsana & vaikuMTha

tripathagAmini = for gaMga

pita = He is the Father (of gaMga)

trivikrama = trivikrama ParamAtma who measured the world with His three steps

kR^ipaNavatsala = One who is affectionate to those who surrender to (or meditate on) His Lotus Feet

kuvalayadaLashyAma = petal of a blue flower called 'kuvala' (Indian waterlily)

nissIma = infinitely strong

aparimita = limitless / infinite

chitsukha = j~nAna, AnaMda etc.

guNAtmaka = infinite virtuous qualities

vapuSha = sharIra

vaikuMThAdi = vaikuMTha & other lOka-s

lOkAdhipa = Lord of the mOxa lOka-s

trayImaya = anaMta vEda pratipAdya

niShkApaTadiM = one who praises Him non-fraudulently

tannavara = His bhakta-s

poreva = protects always

Since ParamAtma sends the trividha jIva-s to their respective destinations after their liMga dEha bhaMga, He is called 'tripada'.

The gAyatrI maMtra consists of three pada-s 1)OM tatsavitR^ivarENyaM

2)bhaRgOdEvasya dhImahi 3)dhIyOyonanaH prachOdayAt. Since ParamAtma is gAyatrI maMtra pratipAdya thus He is called 'tripada'.

amarakOsha refers:- "tridasha vibudhAH surAH" - where tridasha means dEvata-s. ParamAtma is saRvOttama for the dEvata-s. ParamAtma is therefore called 'tridashAdhyaxa'

ParamAtma resides in the three places - shvEtadvIpa, anaMtAsana & vaikuMTha.

He is therefore called 'tristha'.

Originating from the tip of the toe of trivikrama ParamAtma, the gaMga river slits the AkAsha & flows through svaRga, maRtyu & pAtALa. Therefore the gaMga river is called tripathagAmini. This trivikrama ParamAtma is (father of gaMga) called 'tripadagAminipita'.

vAmana nAmaka ParamAtma, who asked for only three feet of land as gift from balichakravaRti, ultimately grew to the form of trivikrama rUpi ParamAtma and occupied the entire brahmAMDa by His two feet measure and ultimately pushed balichakravaRti to patALa. Such is the mahima of trivikrama.

Those who submit themselves or take refuge at His Lotus Feet are called kR^ipaNa.

Also as refered "kR^ipaNOyOOjitEMdriyaH" - shrImad bhAgavataM 11-19-43, those devotees who have bhakti and para and recognize that worldly pleasures are transitory, such persons are truly 'kR^ipaNa'. They like to amass puNya. They earn the affection of ParamAtma.

Indian waterlily which is bluish color is 'kuvala'. The color of ParamAtma is described to be nIlamEghashyAma or kuvaladaLa shyAma.

There is none who is superior or equal to ParamAtma. He is therefore 'nissIma'. He is not controlled by time or space. His dEha is made up of unlimited j~nAna & AnaMda and infinite virtuous qualities. He is the Lord of vaikuMTha, shvEtadvIpa & anaMtAsayana. He is therefore 'vikuMThAdi lOkAdhipa'.

The infinite groups of vEda-s are called 'trayI'. ParamAtma is vEda pratipAdya. He is thus 'trayImaya'.

The vEda-s are laxmI svarUpa. Since He entirely pervades in laxmI, He is vEda svarUpa.

kR^ipaNa vatsala ParamAtma always protects His aMtaraMga bhakta-s who praise Him without deceptive mind.

lavaNa mishrita jalavu tORpudu

lavaNa dOpAyali jiHvege

vivaragaisalu shakhyavAguvudEnO nOLparige

shvavasha vyApI enisi laxmI

dhava charAcharadoLage tuMbiha

naviditana sAkalya bhallavarAru suraroLage....HKAS_12-26

lavaNa mishrita = mixed with salt

jalavu = normal water

jiHvege = to the tongue

lavaNa dOpAyali = just like salt

tORpudu = would experience (salty taste)

nOLparige = for those who see the same salty water

vivaragaisalu = to recognize the salt mixed in that water (salty water)

shakhyavAguvudEnO = would it be possible? Meaning - it would never be possible

shvavasha = within His control

vyApI = One who pervades everywhere

enisi = called so

laxmIdhava = ramApati ParamAtma

charAcharadoLage = in all jaDa-s & chEtana-s

tuMbihanu = filled (in them) by those respective rUpa-s & shapes

aviditana = without being recognized by the tamO yOgya-s

suraroLage = in ramA, brahma & other dEvata-s

sAkalya = completely

ballavarAru = who knows? Meaning - no one has this understanding completely

Just as salt that is dissolved in water cannot be seen but it can only recognized by taste, in the same way ParamAtma pervades in all the jaDa-s and chEtana-s but He cannot be seen.

ParamAtma pervades as biMba in all the crores of jIva-s created by Him. He pervade in the jaDa-s in His atomic form. The entire world is under the control of ParamAtma. He is the niyAmaka for the same.

Just as salt, a solid substance spreads itself in the molecules of water, saRvEshvara ParamAtma spreads Himself in the jaDa-s and chEtana-s according to their shape, size and is known by those names but He remains bizarrely different than any of them.

laxmIpati, who is svaramaNa is filled everywhere. None of the dEvata-s understand His nature & mahime completely. Only He knows Himself completely.

vyAptanaMdadi saRvajIvaro

Lippa chinmaya ghOrabhava saM

tapya mAnaru bhajIse bhakutiyaLiMdalihaparadi

prApyanAguvanavaravaguNaga

LoppugoMbanu bhakta vatsala

tappisuva bahujanma dOShagaLavariganavarata....HKAS_12-27

vyAptanaMdadi = in His vyApaka rUpa-s

saRvajIvaroLu = in the trividha jIva-s starting from brahma to the blade of grass

ippa = exists in His biMba rUpa

chinmaya = j~nAnaMda svarUpa ParamAtma

ghOra = fierce / outrageous

bhava = saMsAra (cycle of birth & death)

saMtapya mAnaru = a person who is agonized or miserable and experiencing duHkha

bhajIse = if they praise You

bhakutiyaLiMdali = with firm bhakti

iha = in this bhUlOka

paradi = in paralOka

prApyanAguvanu = would remove their duHkha and provide aparOxa daRshana

avaravara = of those jIva-s

avaguNagaLu = their dOsha-s

oppugoMbanu = forgives them and accepts their sEva-s

bhaktavatsala = affectionate ParamAtma

avarige = to His true devotees

anavarata = always

bahujanma dOShagaLa = dOsha-s accumulated from amny previous births

tappisuva = destroys those dOsha-s and elevates them

ParamAtma pervades as biMba in all the trividha jIva-s by their respective size, shape and names. jIvAMtaRgata bhagavadrUpa is called aMtaRyAmi rUpa. The jIva has limited strength, limited knowledge and dependent. biMba rUpi ParamAtma who is complete in all respects & saRvataMtra svataMtra, exists as aMtaRyAmi in the jIva.

The anAdi nitya jIva is bound by saMsAra and is encrypted with ahaMkAra & mamakAra and filled with ahaMkatR^itva. When the troubled jIva praises ParamAtma with real bhakti, then the kind ParamAtma comes to the rescue of His bhakta and eradicates his dOSha-s and makes him happy on earth and provides moxAnaMda in paralOka.

In this way ParamAtma is obtainable even to those who have dOSha-s, just by way of pure bhakti. He is therefore bhaktavatsala.

halavu bageyali hariya manadali

olisi nillisi Enu mADuva

kelasagaLu avanaMghripUjegaLeMdu nenevutiru

haladharAnuja tAnE saRva

sthaLagaLali nelisiddu nishchaM

chala bhakuti suj~nAna bhAgyava koTTu saMtaipa...HKAS_12-28

halavu bageyali = in various ways

hariya = saRvOttama ParamAtma

manadali = in the manas

olisi = please Him

nillisi = fix His rUpa by biMbAvAhana

Enu mADuva kelasagaLu = all kaRma-s (all vyApAra-s)

avanaMghri = offer them to the Lotus Feet of the manOpratIkArAMtaRgata ParamAtma

pUjegaLeMdu = with the anusaMdhAna that they are the pUja

nenevutiru = remember

haladhara = balarAma (who has the plough as his weapon)

anuja = (younger brother of balarAma) shrI kR^ishNa

tAnE = by His own volition

saRva sthaLagaLali = at all places (dEhagata dashEMdriya-s)

nelisiddu = residing there

nishchaMchala = firm

bhakuti = bhakti

suj~nAna = j~nAna

bhAgyava = daivI saMpattu

koTTu = would give

saMtaipa = would protect

Understanding the shAstra-s from the learned saRvaj~na-s and recognizing that ParamAtma is saRvOttama and by the upAsana of the sulaxaNa biMba mURti in the manas and with the aikya chiMtana of the pratimAMtaRgta biMba rUpa one must invoke ParamAtma.

Over a period of time this mURti would become the upAsya mURti firmly fixed in the mind and when performs the pratimAMtaRgata biMba mURti with the pUjya-pUjaka feeling, then ParamAtma is pleased.

Thus pleasing ParamAtma, whatever external kARya-s that we perform, must be done without the feeling of ahaM-mamakAra, ahaMsvAdhIna kaRtA and they must be offered at the Lotus Feet of manOpratIkArAMtaRgata ParamAtma.

This is real pUja.

Various vyApAra-s are going on in our dEha through the iMdriya-s by the prEraNa of ParamAtma. According to the statement -- "tEnavinA tR^iNamapi nachalati", ParamAtma is the mukhya kAraNa for all the kArya-s of the jIva. The kaRtR^itva shakti of the jIva is under the control of ParamAtma. Nothing happens without His prEraNa. JagannAtha dAsa advises us to always remember that all the kARya-s that we perform must be considered as pAda pUja for ParamAtma.

balarAma has the plough as his weapon. kR^iShNa ParamAtma is his younger brother.

Those bhakta-s who perform pUja as described above, would always be protected by kR^iShNa ParamAtma. He would increase our j~nAna & bhakti by granting us daivI saMpattu.

dOShagaMdhavidUra nAnA

vEShadhAraka I jagatraya

pOShaka purAtana puruSha puruhUta mukhavinuta

shEShavara pariyaMka shayana vi

bhIShaNa priya vijayasakha saM

tOShabaDisuva sujanariShTArthagaLa pUraisi...HKAS_12-29

dOShagaMdhavidUra = does not have an iota of dOSha

nAnAvEShadhAraka = He takes various avatAra-s in order to protect dhaRma

I jagatraya pOShaka = protects the trilOka-s

purAtana puruSha = ancient PuruSha - one who neither has a beginning nor an end

puruhUta mukhavinuta = praised by iMdra and other uttama dEvata-s

vara = saRva srEShTa

shESha = shESha dEvaru

pariyaMkashayana = as His bed (shEShashAyana ParamAtma)

vibhIShaNa priya = friend of vibhIShaNa

vijayasakha = friend of aRjuna - i.e. kR^iShNa ParamAtma

sujanara = sAtvika sajjana-s

iShTArthagaLa = their desires

pUraisi = satisfies them

saMtOShabaDisuva = makes them happy - by providing them svarUpAnaMda after liMga bhaMga

ParamAtma possesses infinite virtuous qualities. He does not have any dOSha-s. Just as sURya never sees/experiences darkness, in the same way ParamAtma never experiences duHkha. The purpose of various avatAra-s of ParamAtma is to destroy adhaRma and protect dhaRma.

biMba rUpi ParamAtma pervades in the trividha jIva-s according to their yOgyata. He takes the various forms, shapes and sizes just like the like actors on a stage.

ParamAtma protects the chEtana-s in the trilOka-s i.e svaRga, bhu & pAtALa. ParamAtma is praised by iMdrAdi dEvata-s and uttama dEvata-s like ramA, brahmAdi dEvata-s. shESha dEvaru is the bed for ParamAtma.

vibhIShaNa was a bhagavad bhakta although he was born in the rAxasa kula. He was therefore loved by Lord rAma.

vijaya is one of the ten names of aRjuna. kR^iShNa ParamAtma being his friend is refered as 'vijayasakaha', who brought victory for aRjuna.

In the same way ParamAtma satisfies the desires of sAtvika sajjana-s on earth and also makes them happy by providing them svarUpAnaMda after liMga bhaMga.

shrImahIsEvita padAMbuja

bhUma sadbhaktaikalabhya pi

tAmahAdyamarAsurARchita pAda paMkEja

vAma vAmana rAma saMsA

rAmayouShadha hE mamakula

svAmi saMtaisenalu baMdodaguvanu karuNALu.....HKAS_12-30

shrI = satva guNAbhimAni shrI nAmaka laxmI dEvi

mahI = bhU nAmaka laxmI dEvi

sEvita = served by them

padAMbuja = Lotus Feet

bhUma = complete in all respects

sadbhaktaikalabhya = obtainable by bhakti alone

pitAmahAdi = brahma and other dEvata-s

amara = class of dEvata-s

asura = vAyu dEvaru (asuShu rataH = asura = one who exists in all beings)

aRchita = served

pAda paMkEja = Lotus Feet

vAma = extremely beautiful

vAmana = maMgaLa svarUpi vAmana dEvaru

rAma = svaramaNa

saMsAra = fear

amaya = disease

ouShadha = medicine / cure

hE mamakula svAmi = Oh my kula svAmi!

saMtaisu = protect me

enalu = when we say so

karuNALu = kind ParamAtma

baMdodaguvanu = would come and protect

'bhUma' is the name for ParamAtma who has suj~nAna, AnaMda and infinite virtuous qualities.

ParamAtma is served by shrI & bhU nAmaka laxmI dEvi. ParamAtma is svaramaNa. He does not expect anything from His devotees except their bhakti. Inspite of this, He accepts all offerings of pUja only through laxmI dEvi, just bestow His anugraha on her.

Resolute feeling of affection with mahAtmyA j~nAna of ParamAtma is true bhakti. ParamAtma could be obtained only by this clear bhakti.

brahma dEvaru leads the R^iju gaNa and thus he is jIvOttama. He creates the several species of jIva-s. brahma is therefore pitAmaha. ParamAtma is primarily served by brahma and other dEvata-s.

By the words 'amarAsurARchita pAda paMkEja', one would derive the meaning that (amara + asura aRchita) ParamAtma is served by dEvata-s and daitya-s. However, the tamO yOgya daitya-s are the enemies of ParamAtma. How can they be serving ParamAtma?

Therefore, we must derive the correct meaning of 'asura' here as - asouratAH asurAH, where 'asou' means those viShNu bhakta-s who have firm bhakti in mukhyaprANa dEvaru. bhakta-s like prahalAda, vibhIShaNa & bali were viShNu bhakta-s & bhAgavatOttama-s inspite of the fact that they were born in the daitya kula. They offered their obeisance at the feet of prANa dEvaru. This can be construed as 'asurAH'. Or else if we read the same as 'asuShu rataH asuraH', where asuShu = in all jIva-s, and rataH = vAyu dEvaru exists.

Thus ParamAtma (pAda paMkEja) is served by vAyu dEvaru & bhAgavatOttama viShNu bhakta-s like prahalAda & others who were born in the daitya kula.

parama maMgala svarUpi ParamAtma is parama pavitra. His vibhUti rUpa in the jIva-s is the reason for their beauty.

ParamAtma can perform all krIDa-s and He is the also the kriyA pravaRtaka. In the name rAma, ra = strength, ama = one who gives strenghth to bhUmi, AkAsha . or else, ra = tuppa (ghee) - a dictionary meaning. Another meaning for ra = milk. 'A' = in all the cows, 'mAti' (niRmAti) = produces, thus rAma nAmaka ParamAtma.

kamaladaLAyatAxa ParamAtma is the one who binds is with kaRma and it is He alone who can release us from this bondage of kaRma by way of kaRma vimOchana. There is none other who can do this. ParamAtma alone is the cure for this diseased saMsAra. He is thus 'bhava rOga vaidya'.

When one appeals to Him, "Oh ParamAtma, kulasvAmi, please pardon my pApa and purify me and release me from this bondage of saMsAra and grant me the anugraha of your daRshana", then the kind paramAtma would remove our obstacles and always protect us.

danuja divijaroLiddu avarava

ranusarisi kaRmagaLa mALpanu

jananamaraNAdyakhiLadOShavidUra emmoDane

janisuvanu jIvisuva saMra

xaNeya mADuvanella kAladi

dhanava kAyidiha saRpanaMtanimitta bAMdhavanu...HKAS_12-31

danuja = in the daitya jIva-s from kali till the blade of grass

divijaroLu = in the mukti yOgya dEvata-s from brahma till the blade of grass

iddu = existing as aMtaRyAmi

avarava = in those trividha jIva-s

anusarisi = according to their swarUpa yOgyata

kaRmagaLa = liMga dEhagata kriya-s according to their anAdi kaRma-s

mALpanu = brings the jIva-s from the asR^ijya to sR^iShTi - gives them sthUla dEha - does and makes them do the kaRma-s and makes them exhibit their svabhAva & prayatna

janana = birth

maraNa = death

Adi = primarily these

akhiLa = and all other

dOShavidUranu = does not have these blemishes - meaning He has no birth or death and other duHkha experienced by jIva-s

emmoDane = during birth he remains as biMba rUpi aMtaRyAmi

janisuvanu = enters the sthUla dEha of the jIva

jIvisuva = exists until the jIva lease the sthUla dEha

ella kAladi = at all times i.e. during asR^ijya state, during sR^iShTi and mukti state

saMraxaNeya mADuvanu = protects the jIva-s in the sthUla dEha of their respective yOni-s

dhanava kAyidiha = protects the hidden secret treasure

saRpanaMte = like a snake

animitta bAMdhavanu = ParamAtma is not in any way benefited by the jIva. However, in order to protect the dependent jIva, He remains with them as their aMtaRyAmi without expecting anything from the jIva and remains infinitely related to the jIva.

ParamAtma exists as aMtaRyAmi in all the daitya-s. The daitya-s are primarily enemies of ParamAtma and His devotees. They are tamO yogya jIva-s.

ParamAtma also exists as aMtaRyAmi in the mukti yOgya jIva-s who have sAtvika svabhAva. The madhyama jIva-s i.e the nitya saMsArins are also considered here for the sake of discussion.

The svarUpa of jIva is nitya, anAdi and is in control of ParamAtma. ParamAtma does and makes us do various kaRma-s according to the svarUpa yOgyata and anAdi kaRma of the jIva. He does not exhibit disparity to them. The satva guNa-s of the dEvata-s are their svarUpa dhaRma and demonstrate their kaRma accordingly.

The tamO yOgya daitya-s demonstrate enmity towards ParamAtma according to their svarUpa and create trouble for sajjana-s too. ParamAtma does and makes them do these pApa kaRma-s.

Through the rajO jIva-s who are nitya saMsArins, ParamAtma does and makes them do mishra kaRma-s.

ParamAtma is indestructible. The jIva is born in the sthUla dEha and is therefore subjected to birth and death. ParamAtma is not so affected. He is entirely different from all the jIva-s.

When the jIva is born in the womb of the mother, the biMba enters the sthUla dEha, from that time onwards and He stays along with the jIva as 'jIva' in the sthUla dEha. dEhAMtaRgata ParamAtma causes the growth of the child from youth to old age. Therefore, the jaDa sthUla dEha & the aMtaRyAmi Isha are different. Thus jaDa-Isha bhEda is established.

ParamAtma exists in the biMba-pratibiMba relationship in the sthUla dEha. Just as a relative in the real world would come to our help in our difficulties, in the same way ParamAtma arrives to help His true devotes at the time of their difficulties without expecting anything from them and remains infinitely related to the jIva.

A snake protects the wealth in the ground but the snake is no way benefited by this act. In the same way, ParamAtma takes the responsibility of protection and well being of the jIva.

bisaruhAptAgasadi tAnuda

yisalu vR^ixaMgaLa neLalu pasa

risuvuviLeyoLu astamisallallE lInipavu

shvasana mukhyamarAMtarAtmaka

noshadoLirutippavu I jagatraya

basiroLiMbiTTella kaRmava tORpa nOLparige... HKAS_12-32

bisaruha = lotus flower

Apta = sURya (friend of lotus)

tAnu = he (sURya)

Agasadi = in the space (sky)

udayisalu = when the sun rises

vR^ixaMgaLa = trees

neLalu = shade

iLeyoLu = on the earth

pasarisuvuvu = would spread

astamisalu = when the sun sets

alallE = in those trees

lInipavu = would withdraw

shvasana mukhya = primarily vAyu dEvaru

amara = dEvata-s

aMtarAtmakana = in aMtaRyAmi biMba rUpi ParamAtma

vashadoLirutippavu = exists in His control (He is the jagat niyAmaka)

I jagatraya = in the trilOka-s of svaRga, bhU & pAtALa and the trividha jIva-s therein

basiroLu = in His womb

iMbiTTu = gives them protection during praLaya

ella kaRmava = all the kriya-s

nOLparige = those who meditate on Him with proper j~nAna

tORpa = would show

sURya is the friend (Apta) of lotus flower. bisa - water, bisaruha - flower which comes out from the water surface (lotus).

When the Sun rises in the sky we can see the shade of the trees on the suface of the earth. When the sun sets, the same shade just disappears in the tree. biMba rUpi ParamAtma is like the tree and all the jIva-s are like the shade of the tree. Just as the shadow is in control of the tree, in the same way all the jIva-s are in control of ParamAtma.

mukhya prANa dEvaru is prime prati biMba of ParamAtma and he is the pravaRtaka for all actions. ParamAtma exists as biMba in vAyu dEvaru and other dEvata-s and therefore this jagat is under the control of ParamAtma.

svaRga, bhU & pAtALa of this brahmaMDa and the trividha jIva-s therein are protected in His womb during praLaya. vishvAdhAra ParamAtma who is also vishva niyAmaka exists in the jIva-s and does and makes them do all the kARya-s. Those devotees who meditate on His rUpa-s obtain His daRshana.

'kaRmava tORpa nOLparige' can be understood in two ways:-

1) Although He does all the biMba kriya-s existing as jIvAMtaRyAmi, He makes the jIva feel that all the kaRma-s are done by the jIva.

2) Those dhyAnOpasaka-s who leave their ahaM-mamakAra kaRtR^itva and truly believe that He is the doer of all kArya-s obtain His niyAmaka daRshana

Sunrise is akin to jagat sR^iShTi and Sun set is akin to praLaya.

The jagat comes life by sR^ShTi just as the shadow comes into existence by the action of sunrise. During praLaya, the entire jagat remains the womb of ParamAtma, just as the shadow disappears into the tree during sunset.

tribhuvanaikArAdhya laxmI

subhujayugaLAliMgitAMga

svabhu sukhAtma suvaRNavaRNa supaRNavaravahana

abhayadAnaMtARka shashisa

nnibha niraMjana nityadali tana

gabhinamisuvarigIva saRvARthagaLa taDeyadale...HKAS_12-33

tribhuvana = by all the jIva-s of this brahmAMDa

aika =He alone

ArAdhya = worth doing pUja to

laxmI = shrI ramA dEvi

subhujayugaLa =very pure hands

AliMgitAMga = embraced

svabhu = He is His own Lord (saRvataMtra svataMtra)

sukhAtma = imperceptible AnaMda svarUpi

suvaRNavaRNa = brilliant golden sharIra

supaRNavara = garuDa (one who has wings)

vahana = as His vehicle

abhayada = fearlessness to His bhakta-s

anaMta = infinite

aRka = sURya

shashi = chaMdra

sannibha = shining as powerful as infinite crores of Sun & Moon

niraMjana = dOSha dUra ParamAtma

nityadali = always

tanagabhinamisuvarige = those bhakta-s who offer their obeisance to Him

saRvARthagaLa = their wishes according to their yOgyata

taDeyadale = very soon

Iva = would give

This jagat consists of 14 lOka-s, whereas the 3 lOka-s of svaRga lOka, bhU lOka & pAtALa lOka are frequently referred in discussions. These are called 'tribhuvana'.

ParamAtma is praised by the sajjana jIva-s residing in 'tribhuvana'. ParamAtma is saRvOttama, there none equal to Him, forget anyone being greater than Him. He is the permanent support for laxmI dEvi.

During mahapraLaya, ParamAtma remains gripped to laxmI dEvi. He is also called maMgaLAMga. All the sEva offered to ParamAtma must be offered through laxmI dEvi.

ParamAtma is saRvataMtra svataMtra and He exhibits His mahima with ease. He does not expect anything from anyone. Thus He is also called 'svabhU'The word bhUH is referred in VS nAma referred below:-

aniRviNNaH sthaviShThOObhURdhaRmayUpO mahAmakhaH naxatranemiRnaxatrI xamaH xAmaH samIhanaH...V S nAma shlOka 47

where 'bhUH' - The All-Supporter, 'bhu bhava' - to be - He who exists, without any other support.

svabhU ParamAtma is also imperceptibly AnaMda svarUpi. He has infinite AnaMda thus 'sukhAtma'.

sukhAtma ParamAtma has garuDa as His vehicle. The two wings of garUda shine like gold (suvaRNavaRNa). Therefore ParamAtma is also referred as 'supaRNavaravahana'.

He protects His devotees from danger and injects fearlessness (abhayadaprada) in His bhakta-s.

The radiance of ParamAtma is equivalent to infinite light emitted by sURya & chaMdra. Therefore He has the power of heat which is infinite times that of the Sun and the power to cool which is infinite times that of the moon. He thus has the power to destroy infinite pApa-s and bestow infinite happiness to His devotees (anaMta aRka shashi sannibha). It is impossible to state those parameters in terms of any equivalents known to humans.He is thus referred as niraMjana nAmaka ParamAtma.

Those devotees who who always trust niraMjana nirupamAnaMdAtmaka ParamAtma and offer their obeisance - saShTAMga namaskAra - i.e. referring to

urasA shirasA dR^iShTyA manasA vachasa tathA |

padbhyaM karAbhyaM jAnubhyAM praNAmo aShTAN^ga IritaH ||

(kR^ishhNAmR^ita-mahARNava)

Gist: - Offer obeisance with chest (heart), head, eyes (sight), mind, oral stotra recitation, and knees on the floor, hands folded, and with knowledge.

- such devotees are always granted wishes according to their yogyata

kavigaLiMdali tiLidu prAtaH

savana madhyaMdinavu sAyama

savanagaLu vasu R^idrarAdityaroLu rAjisuva

pavananoLu kR^iti jaya sumAyA

dhavana mURtitrayava chiMtisi

divasaveMbAhutigaLiMdaRchisuta sukhisutiru.....HKAS_12-34

prAtaHsavana = morning time

madhyaMdinavu = afternoon time

sAyamasavanagaLu = evening times

vasu = aShTa vasu-s who are the abhimAni-s for morning time

R^idraru = EkAdasha R^idra-s who are the abhimAni-s for afternoon time

AdityaroLu = dvAdashAditya-s who are the anhimAni-s for the evening time

rAjisuva = exits as chEShTA pravaRtaka-s

pavananoLu = jIVottama vAyu dEvaru

kR^iti dhava = kR^itipati pradyumna ParamAtma

jaya dhavana = jayApati saMkaRShaNa nAmaka ParamAtma

sumAyAdhavana = mAyApati vAsudEva nAmaka ParamAtma

mURtitrayava = the 3 rUpa-s

chiMtisi = meditate in our manas

kavigaLiMdali tiLidu = understand thins from j~nAni-s

divasaveMba = a day consisting of the three times (morning, afternoon & evening)

AhutigaLiMda = as oblation

aRchisuta = as pUja

sukhisutiru = be happy

While performing yaj~na / yAga it is usual to offer oblation three times

which is refered as "trisavana". The trisavana-s are understood as under:-

1) prAtaHsavana - the time period from sunrise to noon

2) madhyaMsavana - the time period from noon to sunset

3) sAyaMsavana - the time period from sunset to sleep time

The life of a human is akin to performing a yaj~na. This is called 'Ayuryaj~na'

The average life of a human being is 100 years (saMvatasara)

We are all aware that 1 saMvatsara = 12 mAsa (months)

However, if for the sake of this stanza and the next two stanzas, we consider that

1 saMvatsara* = 10 mAsa + 10 divasa (days) + 20 ghaTika (1 ghaTika = 24 minutes) + a few seconds

Then 100 years of our life span would be equal to get translated to 116 saMvatsara* (simple arithmetic -:)

Considering that 116 saMvatsara* = 1160 months + 1160 days + (20x24x116) minutes, we derive that 116 saMvatsara* = 100 years of human life

This is what JagannAtha dAsa describes as 'ShODashOttarashata varuShadali' = 116 years of human life in the forthcoming HKAS_12-36

These 116 years of life are segregated as prataH savana (24 yrs), madhyaM savana (44 yrs) & sAyaM savana (48 yrs).

Their respective abhimAni dEvata-s and the bhagavadrUpa-s are tabulated below for a quick reference.

For the list of aShTavasu-s, EkAdashsha R^idra-s & dvAdashAditya-s, please

refer HKAS_08-27 in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-December/001266.html

and discussions following that posting.

mukhya prANa dEvaru exists and in the, for the list of aShTavasu-s, EkAdashsha R^idra-s & dvAdashAditya-s and does vyapAra-s according to time and he is the niyAmaka. In the aShTavasu-s vAyu dEvaru does the vyApAra-s with pradyumna as prEraka is the kAla pravaRtaka. Correspondingly saMkaRShaNa & vAsudEva do these vyApAra-s in EkAdashaR^idra-s & dvAdashAditya-s.

In this way, way must consider our life span to be a yaj~na meditating on the rUpa-s of pradyumna, saMkaRShaNa & vAsudEva respectively at those stages, understanding this brahmaj~nAni-s one must offer them to puruSha nAmaka ParamAtma as oblation.

JagannAtha dAsa appeals to us to be happy by doing so.

chaturaviMshatyabda vasudE

vategaLoLu pradyumnanippanu

chatushchatvAriMshatigaLali saMkaRShaNAkhya

hutavahAxanoLihanu mAyA

patiyu hadinAradhika dvAtriM

shati varuShagaLalippanAdityanoLu sitakAya....HKAS_12-35

chaturaviMshati = 24 (twenty four)

abda = 24 years (morning of our life i.e the first phase of our life)

vasudEvategaLoLu = in the aShTavasu-s who are the prAtaH savana abhimAni-s

pradyumnanippanu = kR^itipati pradyumna nAmaka ParamAtma in the 8 rUpa-s as vAyvyAMtaRgata

chatushchatvAriMshatigaLali = in the next 44 (forty four) years of our life (madhyahna savana)

hutavahAxanoLu = (fire in eye of the forehead) in the EkAdasha R^idra-s (11 R^idra-s)

saMkaRShaNAkhya = jayApati saMkaRShaNa nAmaka ParamAtma

ihanu = exists

hadinAradhika dvAtriMshati varuShagaLali = 16 +32 = 48 years, i.e in the next 48 years of our life (sAyaMsavana)

ippanu AdityanoLu = in the dvAdashAditya-s (12 Aditya-s)

sitakAya = sharIra with pure j~nAna & AnaMda

mAyApatiyu = mAyApati vAsudEva nAmaka ParamAtma (in 48 rUpa-s) in the third phase of our life (sAyaMsavana) as kAlAbhimAni & kAlAMtaRgata

Reconsider the table stated in previous stanza.

The first 24 saMvatsara-s of our life are prAtaH savana where the aSTavasu-s are the abhimAmi-s in whom bhAratIramaNa mukhya praNAMtaRgata kR^itipati pradyumna ParamAtma exists.

The next 44 saMvatsara-s of our life are madhyaM savanna where the EkAdashaR^idra-s are the abhimAmi-s in whom bhAratIramaNa mukhya praNAMtaRgata jayApati saMkaRShaNa ParamAtma exists.

The third stage of the next 48 saMvatsara-s of our life are sAyaM savana where the dvAdashAditya-s are the abhimAmi-s in whom bhAratIramaNa mukhya praNAMtaRgata mAyapati ParamAtma exists.

All this totals to 116 saMvatasara-s which is the same as 116 rUpa-s.

A person must meditate on pradyumna for first 24 years of his life, on saMkaRShaNa for next 44 years and vAsudEva for next 48 years and offer the same as Ahuti to ParamAtma

It must be known that for prAtaH savana among the aShTavasu-s only agni is the pradyumna, for madhyaM savana only kailAsapati R^idra is saMkaRShaNa and for sAyaM savana only vivasvAn nAmaka sURya is vAsudEva.

ShodashOttarashata varuShadali

shODashOttarashata surUpadi

krIDisuva vasuR^idrAdityaroLu satisahita

vrIDavillade bhajipa bhaktara

pIDisuva duritoughagaLa dU

rODisuta baLiyali biDade nelasippa bhayahAri....HKAS_12-36

ShODashOttarashata varuShadali = 116 years of human life

ShodashOttarashata = 116 numbers

surUpadi = 24 pradyumna rUpa-s + 44 saMkaRShana rUpa-s + 48 vAsudEva rUpa-s

vasu = in the aShTa vasu-s for 24 saMvatsara-s as 24 pradyumna rUpa-s

R^idra = in the EkAdasha R^idra-s for 44 saMvatasara-s as 44 saMkaRShaNa rUpa-s

AdityaroLu = in the dvAdashAditya-s for 48 saMvatasara-s as 48 vAsudEva rUpa-s

satisahita = along with equivalent number of 116 number of ramA rUpa-s

krIDisuva = resides in the humans life of 116 years

vrIDavillade = shamelessly - one need nor be shameful of praying to God

bhajipa = those who praise Him

bhaktara = bhakta-s

pIDisuva = troublesome

duritoughagaLa = pApa-s

dUrODisuta = keeps them far away

bhayahAri = ParamAtma - the remover of fear

baLiyali biDade = without leaving His devotees

nelasippa = remains as biMba

In a life span of 116 saMvatsara-s, kAlAMtaRgata, kAlarUpi ParamAtma pervades in the aShTa vasu-s for the first 24 saMvatsara-s as 24 pradyumna rUpa-s, in the EkAdasha R^idra-s for the next 44 saMvatasara-s as 44 saMkaRShaNa rUpa-s and in the dvAdashAditya-s for the last 48 saMvatasara-s as 48 vAsudEva rUpa-s.

One must pray shamelessly in front of ParamAtma, without fearing about what others would think about us. We should be shameful about the excessive pleasures we desire in the material world and not about our meditation in front of ParamAtma.

Those devotees who do so would always be protected by ParamAtma - by driving away their troublesome pApa-s and fears.

It is therefore essential that one must realize that he is offering his life as yaj~na oblation thinking that it is 'viShNu preRNeyA viShNu prItyaRthaM" in every saMvatsara, ayana, R^itu, mAsa, paxa, dina, yAma, muhuRta, ghaLige etc.This prevents 'apamR^ityu' - untimely death, bestows good quality life, gets good health - all by the anugraha of ParamAtma.

mUradhika eMbhattu sahasrai

nUru ippattenipa rUpadi

tOrutippa divAnishAdhiparoLage nityadali

bhAratI prANaroLagiddu ni

vArisuta bhaktara durita hiM

kAra nidhana prathama rUpadi pitR^igaLane poreva......HKAS_12-37

mUradhika eMbhattu sahasra = 83000

ainUru ippattenipa = 520

rUpadi = 83520 bhagavadrUpa-s

divAdhiparoLage = in the divAbhimAni dEvata-s

nishAdhiparoLage = in the rAtri abhimAni dEvata-s

tOrutippa = exists in them

nityadali = everyday

bhAratI = vAyu patni bhAratI dEvi

prANaroLagiddu = as aMtaRyAmi in mukhya praNa dEvaru

bhaktara = bhagavad bhakta-s i.e. savanatrayAMtaRgata bhagavadrUpOpAsaka-s

durita = pApa-s done during the day

nivArisuta = keeping them away

hiMkAra = in His hiMkAra rUpa

nidhana =as nidhana nAmaka

prathama rUpadi = by His hiMkAra rUpa

pitR^igaLane =our pitR^i-s who have been responsible for our sthUla sharIra

poreva = would protect

'mUradhika eMbhattu sahasrainUru ippattenipa rUpadi' i.e. 83520 rUpa-s of

ParamAtma is understood from the following table considering that each year

has 360 days and 360 nights as under:-

In these 83520 rUpa-s ParamAtma exists in humans, in the rAtryAbhimAni dEvata-s as bhAratI dEvi and divAbhimAni dEvata-s as bhAratIramaNa mukhya praNAMtaRgata rUpa-s and recognize the day and night times. Those devotees who meditate on these thoughts and offer their daily lives as Ahuti to ParamAtma are absolved for pApa-s done by them during day and night.

Ref: -

saMkaRShaNO hi saMhaRtA pradyumnAH parameshvaraH

hIMkAra iti saprOktO hIti sR^iShTrudIRyatE

prastAvO nidhanaM chApi saMkaRShaNa udAhR^itaH

----ChAMdOgya bhAShya 2nd adhyAya

hiMkAra shabda vAchya ParamAtma destroys the pApa-s done during the day and nidhana shabda vAchya ParamAtma destroys the pApa-s done during the night depending on the person's level of anusaMdhAna and protects the pitR^i-s of the person. A portion of the accumulated puNya-s or pApas- accumulated according to the yOgyata of the jIva is taken away by hiMkAra in favor of the pitR^i-s who have given us this sthUla dEha and protect them suitably. Since our parents are responsible for providing us this sthUla dEha, they are entitled for a portion of the puNya-s or pApa-s.

buddhi pURvaka uttamOttama

shuddha URNAMbarava paMkado

Ladi tegeyalu lEpavAguvudE parIxisalu

padmanAbhanu saRvajIvaro

LiddarEnu guNatrayagaLiM

baddhanAguvanEnO nitya sukhAtma chinmayanu...HKAS_12-38

buddhi pURvaka = intentionally

uttamOttama = excellent

shuddha = very pure

URNAMbarava = wool blanket / cloth

paMkadoLu = muck

addi tegeyalu = dip well and remove

parIxisalu = if that is examined

lEpavAguvudE = would that muck spoil or stick to the blanket?

padmanAbhanu = in the same way, padmanAbha rUpi ParamAtma

saRvajIvaroLu = in the trividha jIva-s

iddarEnu = existing as aMtaRyAmi in the trividha jIva-s

guNatrayagaLiM = triguNa-s which are equivalent of muck

baddhanAguvanEnO = would He get attached to them?

nitya = ever

sukhAtma = AnaMdamayi - full of happiness

chinmayanu = ParamAtma who has a body mass of j~nAna & AnaMda

If we dip a pure wool cloth / blanket in muck, the muck does not stick to the woolen cloth.

In the same way, although ParamAtma exists as jIvAMtaRyAmi from anAdi kAla and He does all the kaRma-s on behalf of the jIva and makes them do the same via tatvAbhimAni dEvata-s and obtains them the kaRma phala for the experience of the jIva. Being satva guNa pravaRtaka, He makes us do puNya kaRma-s. Being rajO guNa pravaRtaka, He makes us do mishra kaRma-s. Being tamO guNa pravaRtaka, He makes us do pApa kaRma-s via daitya-s. pratibiMba kARya-s are directed as per the biMba kARya. Although He remains in as aMtaRgata in the guNa-s, He is not bound by those guNa-s, whereas the jIva is bound by triguNa-s.

ParamAtma remains as unaffected as the wool cloth.

sakala dOShavidura shashi pA

vaka sahasrAnaMta sUrya

prakara sannibhagAtra lakumIkaLatra suramitra

vikhanasAMDadoLippa brahmA

dyakhiLa chEtanagaNakE tAnE

sakhanenisikoMDakuTilAtmakanippanavaraMte....HKAS_12-39

sakala dOShavidura = He who is away from all dOSha-s

shashi = chaMdra

pAvaka = agni

sUrya = sURya

sahasrAnaMta = infinite thousands

prakara = powerful light

sannibha = one who has that much radiance

gAtra = has that sharIra

lakumIkaLatra = laxmIpati ParamAtma

suramitra = ParamAtma, who is the Friend of brahma & other dEvata-s

vikhanasAMDadoLu = in this brahmaMDa

ippa = exists

akhiLa = entire

chEtanagaNakE = bhakta-s

tAnE = biMba rUpi ParamAtma Himself

sakhanenisikoMDu = as a Friend who comes to help at the time of need

akuTilAtmakanu = One who has no dOSha-s

ippanu avaraMte = exists as jIvAkAra, jIvaMtaRyAmi but remains bizarrely different from the jIva

ParamAtma does not have any dOSha-s. The jIva is affected by the cycle of birth and death. All the jIva-s are bound by triguNa-s. Although He is jIvAMtaRyAmi, He is not affected by the anAdi kaRma of the jIva nor the triguNa-s. This is the anAdi nitya bhEda between jIva and Isha.

The power of light released by ParamAtma is more than that of the radiance of crores of Suns & Moons and we describe this as anaMtakOTi sURya prakAsha. This is just oupachArika as we are unable to describe better than this. Thus the light emitted by sURya, the pleasantness of chaMdra has the power to destroy all pApa-s.

ParamAtma is affectionate towards brahma and other dEvata-s and He always supports them. Indeed, He constantly protects His sAtvika devotees by destroying their pApa-s. He does and makes them do sAdhana according to their yOgyata and provides them svarUpAnaMda mukti sukha whereas He exists as aMtaRyAmi in bad persons too but remains 'akuTilAtmakanu' - One who has no dOSha-s.

dEshabhEdagaLalli ippA

kAshadOpAdiyali chEtana

rAshiyoLu nelesippanavyavadhAnadali niruta

shrIsahita saRvatra niravA

kAsha koDuvaMdadali koDuta ni

rAsheyali saRvAMtarAtmaka shObhisuva sukhadA....HKAS_12-40

dEshabhEdagaLalli = in different countries

ippa = exists / pervades

AkAshadOpAdiyali = like the space

chEtanarAshiyoLu = trividha chEtana-s

niruta = always

avyavadhAnadali = always connected (vyavadhAna - not connected)

nelesippa = exists as biMba rUpi

shrIsahita = along with ramA dEvi

saRvatra = at all places

niravAkAsha = pervades completely

koDuvaMdadali = just as it gives

koDuta = provides all the wishes of his bhakta-s

nirAsheyali = without expecting anything from His devotees

saRvAMtarAtmaka = as aMtaRyAmi in all the jIva-s

shObhisuva = stands out

sukhada = One who gives happiness to His devotees

AkAsha pervades everywhere, inside the pot, outside the pot, inside the house, outside the house, in all countries, in all places, inside the brahmAMDa, outside the brahmAMDa. This is referred as 'dEshabhEda'.

In the same way, sR^iShTi kaRta ParamAtma pervades in the trividha jIva-s who are brought to sR^iShTi by Him. ParamAtma is like the AkAsha which pervades everywhere.

The connection between jIva and aMtaRyAmi ParamAtma is anAdi nitya and He is inseperable from them.

Such biMba rUpi ParamAtma pervades completely in all places along with ramAdEvi at all places & all times.

svaramaNa ParamAtma pervades in the jIva-s for their progression in life, does and makes them do all the kriya-s and does not expect any benefit from the jIva. This is His svarUpa dhaRma.

saRvAMtarAtmaka ParamAtma pervades in the jIva-s and bestows them their desires on earth and nityanaMda after life.

shrIvirIMchAdyamaragaNa saM

sEvitAMghri sarOja I jaDa

jIvarAshigaLoLahorage nelisiddu nityadali

sAvakAshanu enisi tanna ka

LEvaradoLimbiTTu salahuva

dEva dEvakiramaNa dAnavaharaNa jitamaraNa....HKAS_12-41

shrI = axara nAmaka laxmI dEvi

virIMchAdi = 'xara' class of jIva-s from brahma downwards

amaragaNa = all the dEvata-s

saMsEvita = well served by them

AMghri sarOja = Lotus Feet

I jaDa jIvarAshigaLa = in all the jaDa-s and the sthAvara & jaMgama jIva-s

oLage = as aMtaRyAmi in the svarUpa

horage = in the iMdriya-s

nityadali = always

nelisiddu = exists

sAvakAshanu enisi = called as the Supporter

tanna kaLEvaradoLu = in His womb during mahA praLaya

iMbiTTu = gives support

salahuva = protests all the jIva-s

dEva = kR^iShNa

dEvakiramaNa = son of dEvaki

dAnavaharaNa = killer of daitya-s

jitamaraNa = One who is not affected by the cycle of birth and death

As we know, sthAvara jIva-s are those that cannot move from place to place

There are 6 kinds of sthAvar jIva-s as under:-

1) vanaspati - those which bear fruits without bearing flowers e.g. jackfruit

2) OShadhi - the produce dries almost as soon as it bears fruit e.g.rice crop

3) Creepers - those that grow on other plants and trees e.g. beetle leaves, pepper,

4) vIrudha - those that are strong outside but hollow inside e.g. bamboo

5) tR^iNa - e.g. grass, daRbhe

6) vR^ixa - big trees e.g. mango, tamarind

jaMgama jIva-s are those that can move from place to place. There are 3

kinds of jamgama jIva-s as under:-

1) khEchararu - those that have wings fly in space e.g. birds, insects - dEvata-s too fall in this category

2) bhUchararu - those that move about on earth e.g. humans, animals, worms

3) jalachararu - those that move under water - fish, whale, etc.

ParamAtma pervades in the iMdriya-s of the sthUla dEha and all the parts there in.

ParamAtma protects all the jIva-s that He has brought into sR^iShTi by sheltering them in His womb at the time of praLaya.

Another name for ParamAtma is 'dEvaH' as referred in ViShNusahasra nAma as under:-

udbhavaH xObhaNO dEvaH shrIgaRbhaH paramEshvaraH karaNaM kAraNaM kaRtA vikaRtA gahanO guhaH .. VS nAma shlOka-41

dEvaH - He who sports Himself.

He plays with the jIva-s by binding them with prakRti. It also includes the play of creation, the desire to conquer the enemies of gods, functioning in all beings, shining in all beings, being praised by the holy men, pervading all, etc., as the reasons for His being the only dEva. There is only one God who is hidden in all things that exist - in support.

dEva nAmaka ParamAtma is also referred as 'dEvaki ramaNa'. 'ramaNa' has several meanings, one who plays about, husband, lord. However, saMkaRShaNa oDeyar considers this as dEvaki putra.

Since laxmI dEvi has the power to provide mOxa sukha to the dEvata-s, she is also called dEvakI, thus ParamAtma being laxmI pati He is called dEvaki ramana.

This dEvaki ramaNa is the destroyer of daitya-s and He is free from the cycle of birth & death.

mAsa oMdake pratidivasadali

shvAsagaLu ahavaShTa chatvA

riMshati sahasrAdhikAru sulakSha saMkhyEyali

haMsa nAmaka hariya ShODasha

I shatAbdadi bhajise oliva da

yA samudra kuchElagOlidaMdadali dinadinadi......HKAS_12-42

pratidivasadali = in one day (in 24 hrs)

mAsa oMdake = in a span of one month

shvAsagaLu = breath (breathing in and out)

Aru sulakShadhika = 600000 plus

chatvAriMshati aShTasahasra =48000 times (meaning - breathing 648000 times per month i.e. 21600 x 30 = 648000 times)

ahavu saMkhyEyali = are there in so many numbers

haMsa nAmaka hariya = haMsa nAmaka ParamAtma who is the prEraka for breathing in and breathing out

ShODasha I shatAbdadi = in the 116 years of human life

bhajise = understand that this is the pUja for haMsa nAmaka ParamAtma

kuchElagOlidaMdadali = just as He bestowed His anugraha to sudAma

dayA samudra = the kind Lord

oliva = would give His daRshana

dinadinadi = every day

Ref:-

nityaM hInOkhilaiH dOShaiH sArarUpO yatO hariH

haMsa ityuchyatE tasmAdvAyusthaH shuShiShamnataH ... kaThakOpanishad

mukhya prANa dEvaru does 21600 shvAsa japa-s in the sthUla dEha of the trividha jIva-s. ParamAtma who is sakala dOSha vidUra and AnaMda svarUpi is called haMsa.

The haMsa maMtra, 'haMsa-sOhaM-svAhA' designed by vAyu dEvaru, is performed by vAyu dEvaru as shvAsa japa in the trividha jIva-s according to their svarUpa yOgyata and offered to haMsa nAmaka ParamAtma and bestows results to the jIva-s according to the orders of ParamAtma

This translates to 648000 japa-s per month for 116 years (ShODasha I shatAbdadi).

Those devotees who realize that this japa is the pUja for haMsa nAmaka ParamAtma, who is the prEraka for breathing in and breathing out in the 116 years of human life, the kind Lord would give His daRshana to them just as He bestowed His anugraha to sudAma.

sthUladEhadoLiddu varuShake

ELadhika eppattu laxada

mEle eppattAru sAvira shvAsa japagaLanu

gALidEvanu karuNadali I

rELu lOkadoLuLLa chEtana

jAladoLu mADuvanu trijagadvyApta paramApta........HKAS_12-43

gALidEvanu = jIvOttama anila nAmaka vAyu dEvaru

sthUladEhadoLiddu = existing the sthUla dEha of the trividha jIva-s

varuShake = in a saMvatsara of 360 days

ELadhika eppattu laxada = 77 lakhs (77, 00, 000)

mEle eppattAru sAvira = plus 76000

shvAsa japagaLanu = 77, 76, 000 shvAsa japa-s (21000 x 30 x 360 = 7776000)

IrELu lOkadoLuLLa = existing in 14 lOka-s

chEtanajAladoLu = in the trividha jIva-s

mADuvanu = does these shvAsa japa-s in those respective jIva-s according to their yOgyata

karuNadali = with kindness

trijagadvyApta = pervading in the trilOka-s

paramApta = best friend of the devotees

mukhya prANa dEvaru does the vyApAra of shvAsa kriya in the sthUla dEha of the trividha jIva-s and controls their life span.

mukhya prANa does 21600 haMsa maMtra japa in the trividha jIva-s and facilitates their attainment of trividha phala-s according to their yOgyata. In a year of 360 days, he does 21600 x 30 x 360 = 77, 76, 000 shvAsa japa-s according to their yOgyata.

anila nAmaka mukhya prANa is also called gALi dEvaru. He offers all the japa done by him at the Lotus Feet of haMsa nAmaka ParamAtma. The trividha jIva-s in the 14 lOka-s thus obtain their respective phala-s according to their yOgyata.

vAyu dEvaru completely pervades in the svaRga, maRtyu & patALa lOka-s. He is the primary spokesperson of biMba rUpi ParamAtma. jIvOttama vAyu dEvaru being the representative of ParamAtma remains affectionate to all jIva-s. All the kaRma-s of the trividha jIva-s are provoked by vAyu dEvaru at the instance of ParamAtma. ParamAtma is the prEraNa for vAyu, vAyu is the prEraNa for tatvAbhimAni dEvata-s and the tatvAbhimAni dEvata-s are the prEraNa for the jIva. This is the order of biMba-pratibiMba kriya.

Ireradu dEhagaLoLiddu sa

mIradEvanu shvAsa japa nA

nUradhikavAgippa eMbhattAru sAhasra

tA rachisuvanu divasa oMdake

mUruvidha jIvaroLagiddu kha

rAri karuNAbalavideMtuTO pavanarAyanoLu....HKAS_12-44

samIradEvanu = jIvOttama vAyu dEvaru

Ireradu = 2 +2 =4

dEhagaLoLiddu = residing in the sharIra

divasa oMdake = 21600 japa-s per day

nAnUradhikavAgippa eMbhattAru sAhasra = 86400

shvAsa japa = haMsAkhya shvAsa japa-s

mUruvidha jIvaroLagiddu = existing in the trividha (sAtvika, rAjasa & tAmasa) jIva-s

tA rachisuvanu = designed by vAyu dEvaru according to the svarUpa yOgyata of the jIva-s, vAyu dEvaru does and makes the jIva do the same

pavanarAyanoLu = in jIvOttama vAyu dEvaru

kharAri = rAma nAmaka ParamAtma who killed the kharAri asura

karuNAbala = the strength of sympathetic ParamAtma

ideMtuTO = it is so special

'Ireradu dEhagaLoLiddu' - existing in the 4 dEha-s, which generally means -

svarUpa, liMga, aniruddha and sthUla dEha-s.

However, according to saMkaRShaNa oDeyar, the 4 dEha-s are the adhikAri sthUla dEha, the sthUla dEha of this sthUlagata dEvata-s, sthUla dEha of rajO guNa pravaRtaka nitya saMsArins & the sthUla dEha of the tamO guNa pravaRtaka tamO yOgya-s

Or else, svEdaja, aMDaja, udbhija & jarAyaja can be considered as the 4

dEha-s.

According to the previous stanza and the interpretations of saMkaRShaNa oDeyar, vAyu dEvaru pervades in the sthUla dEha and does the shvAsa japa-s and not in the svarUpa, liMga or aniruddha dEha..

However, almost all the other authors say that we should read 'Ireradu dEhagaLoLiddu' as - svaRupa sharIra, liMga sharIra (lying on the svarUpa sharIra), aniruddha sharIra (which is the cause of the birth & death) and the sthUla sharIra. This has been discussed at length in HKAS_09-12 refer http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-January/001331.html

vAyu dEvaru is also called samIra. vAyu dEvaru pervades in the 4 dEha-s and performs the haMsa maMtra shvAsa japa-s which is designed by him and makes the jIva perform the same and bestows different phala-s according to their adhikAra as under:-

1) By uttering 'haMsa', the satvika jIva-s obtain nityAnaMda mOxa

2) By uttering 'svAhA' the nitya saMsarins get mishra phala

3) By uttering 'sOhaM' the tamO yOgya-s obtain aMdhatamassu

Lord rAma killed the two daitya-s called khara & dUShaNa during rAmAvatAra. Therefore ParamAtma is called 'kharAri'.

Such ParamAtma showed His kindness to hanumAn by giving him the opportunity to embrace Him. We can imagine the benevolence which vAyu dEvaru enjoys with ParamAtma.

shrIdhava jagannAthaviThalanu

tA dayadi vadanadoLu nuDidO

pAdiyali nA nuDidenallade kELi budhajanaru

sAdhuliMga pradaRshakaru ni

ShEdhisidarEnahudu ennapa

rAdhavEnidaroLage pELvudu tiLida kOvidaru...HKAS_12-45

shrIdhava = laxmIpati

jagannAthaviThalanu = biMba rUpi JagannAtha viThala

tA dayadi = by his special kindness

vadanadoLu = from the mouth (of JagannAtha dAsa)

nuDidOpAdiyali = made me say all this harikathAmR^ita sAra

nA nuDidenallade = I have said all this as His pratibiMba and not on my own

budhajanaru = bhagavad bhakta-s who are j~nAni-s

kELi = please listen to this graMtha

sAdhuliMga pradaRshakaru = those persons who dress like sAdhus but are really not so

niShEdhisidare = if they reject this magnum opus

Enahudu = what effect would that have? Meaning - it won't affect this graMtha

idaroLage = in the words of this graMtha

ennaparAdhavEnu = what are my mistakes?

tiLida kOvidaru = j~nAni-s who are knowledgeable about satsiddhAMta

pELvudu = please tell me

JagannAtha dAsa, very humbly says that this graMtha is not his work but he has done this as per the direction & kind guidance of laxmIpati ParamAtma. He implores upon the j~nAni-s to know this fact.

If people who diplay themselves as sAdhu-s reject this graMtha it will have no effect. JagannAtha dAsa asks, "What is it that I have said against madhva siddhAMta?' If the j~nAni-s find any dOSha-s in this graMtha, they may please point out the same. However, if there are no doSha-s then it must not be rejected without proper reason.

'sAdhuliMga pradaRshakaru' are those persons who dress like sAdhus, utter vEda maMtra-s and display as if they are j~nAni-s but are really not so and just make a show without aMtaHshuddhi, if they they recommend that this graMtha should not be read, then their rejection of this graMtha has no meaning.

JagannAtha dAsa firmly believes that He is asvataMtra and that this poem is written by him as directed by his biMba rUpi JagannAtha viThala.

Further, saMkaRShaNa oDeyar explains us under:-

The tamO yOgya-s & nitya saMsArins suffer without aparOxa because the trividha jIva-s have AgAmi, saMchita & prArabdha kaRma-s. After the trividha kaRmas- are destroyed the trividha jIva-s obtain liMga bhaMga and then realize their svarUpa and then experience the svarUpa bhOga-s.

If svarUpa can be realized after bhagavadaparOxa then - since the tamO yOgya-s are not entitled for bhagavadaparOxa we may conclude that tamO yOgya-s do not realize their svarUpa, then one may conlude that mukti yOgya-s automatically realize their svarUpa without aparOxa.

When one travels on the road of sadhAna to obtain bhagavadaparOxa as a result of which the AgAmi & saMchita kaRma-s are destroyed by bhOga and then after liMga bhaMga one realizes svarUpa. Therefore the trividha jIva-s have three different types of aparOxa according to their level of j~nAna which are described as under:-

1) mukti yOgya-s believe that - jIva-Isha bhEda, AnaMda tAratamya, ParamAtma helps, that He has the power of infinite crores of Suns, there is no difference in the various guNa-s, kriya-s, etc. of ParamAtma.

2) tamO yOgya-s believe that - jIva-Isha are equal, ParamAtma is also another ordinary jIva (which is avidya), and since jIva and Isha are the same He is no great at all. They also believe "ahaM brahmAsmi" and that there is no other brahma at all.

3) nitya saMsArins have mixed j~nAna. They believe that there is difference between jIva and Isha. They do not have a firm belief either in the tAratamya j~nAna or "ahaM brahmAsmi".

The trividha-s described above perform mAnasa pUja in their hearts according to their j~nAna.

The advaitin-s perform mAnasa pUja and also sing 'bhaja goviMdaM mUDhamatE'. The mithyAvAdi thus does bhagavadupAsana during his time. nitya saMsArin is better than him. Therefore tha fact that he also does bhagavadupAsana is confirmed.

The mukti yOgya-s, obtain the firmness of mind about the existence of bhEda, learns from a guru, does bhagavadupAsana, does mAnasa pUja and ultimately obtain aparOxa. The level of apararOxa they obtain depends on their yOgyata. In the progressive stages of sAdhana in the sthUla, aniruddha, liMga & svarUpa dEha, bhagavadaparOxa is obtained in those dEha-s. The tEjassu so created increases progressivesly & enables them to see bhagavaMta daRshana. They see the jIvAMtaRgata ParamAtma according to their yOgyata. The radiance of ParamAtma that they see depends on their yOgyata. If they have eliminated AgAmi, saMchita & by way of previous aparOxa-s before they see jIvAMtaRgata ParamAtma, then it means that they have obtained siddhi in bhEda j~nAna. Since there is some left over kaRma their bhEda j~nAna is nevertheless highly concentrated but not 100%.

The tamO yOgya-s (daitya-s) does not have the firm belief of 'abhEda' either. He verbally proclaims so, but does the anuShThAna of 'bhEda' and does dEvatArAdhana like a 'bhEda j~nAni', experiences sukha-duHkha etc. Since He wants to become one with ParamAtma, as per the instructions of advatins He does bhagavdupasAna of by way of mAnasa pUja of brahma (who does not have any avidya at all), obtain to see him to obtain various boons. Since he has done mAnasa pUja according to saMkara's instruction, he also obtains bhagavad daRshana. And in what way? - a dark form in pitch darkness, which cannot be seen at all. He continues to do upAsana in this way. Then, he obtains aparOxa. And what type is this? - a form of ParamAtma which is just like the dark form of a person in pitch darkness as per his upAsana and nothing else. There he sees various deformation & distortions. He only sees empty dark space and deformed shapes and nothing else. Why? Because his j~nAna is dark, his biMba is black. This aparOxa lies in favor of advaita j~nAna, and he then does mithya anuShThAna. By this aparOxa the tamO yOgya, the AgAmi & saMchita kaRma-s are destroyed. Then, he starts to experience his prArabdha kaRma. Since he does does not 100% 'abhEda j~nAna' and if he has x% of abhEda j~nAna then he has ParamAtma upAsana is (100-x)%.

When he sees pitch darkness, he finds some human form which he cannot detect properly and he also finds various forms. Usually, when one enters darkness one feels that he sees something but he cannot make out what it is. His 'sAxAt daRshana' of ParamAtma after liMga bhaMga is like the dark form he has has earlier seen. Since the daitya-s does not have this knowledge, they are entitled for this sort of aparOxa. There is tAratamya in that too. Just before aparOxa the diatya would have imagined the dark form in pith darkness which is undetectable and after liMga bhaMga he sees distorted forms of ParamAtma. That same form enters his Atma and when he sees within himself - he sees himself in darkness, his biMba appears dark therefore he sees nothing. Then he confirms to himself that he is one with ParamAtma, he confirms to himself about 'ahaM brahmAsmi'. This depends on his svarUpa yOgyata. By this way of aparOxa his AgAmi, saMchita kaRma-s are destroyed. Thus it confirms that only by way of aparOxa j~nAna the saMchitAgAmi kaRma-s are destroyed and such is the aparOxa they see.

Another point to be noted by saMkaRShaNa oDeyar is that mukti yOgya-s suffer tremendous duHkha before aparOxa, whereas the the tamO yOgya-s tremendous duHkha afterwards.

The nitya saMsArin-s obtain aparOxa as per upAsana and as per their yOgyata and they roam around in svaRga, bhU & naraka.

This ends the nADI prakaraNa saMdhi.