-Translated by SGP Char

Chapter 13: nAma smaraNa saMdhi (33 padyas)

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

makkaLADisuvAga maDadiyo

Lakkaradi nalivAga haya pa

llakki gaja modalAda vAhanagaLEri merevAga

bikkuvAgAkaLisutali dE

vakitanayana nenevutiha nara

sikkanu yamadUtarige AvAvalli nODidaru.......HKAS_13-01

makkaLADisuvAga = while playing with children

maDadiyoLu = with one's wife

akkaradi = with love

nalivAga = playing about

haya = horse

pallakki = palanquin

gaja = elephant

modalAda = these and other

vAhanagaLEri = mode of transport

merevAga = moving about with pomp & show

bikkuvAga = hiccup

AkaLisutali = while yawning

dEvakkitanayana = son of dEvakI - kR^iShNa

nenevutiha = one who remembers

nara = person

AvAvalli nODidaru = wherever you search

yamadUtarige sikkanu = would not be caught by servants of yama (Lord of Death)

The benefits of ParamAtma nAma smaraNa is explained in this saMdhi. The only way to destroy the immense heap of pApa-s is not by just chanting the names of ParamAtma mechanically but one must understand the meaning of those names to wipe out pApa-s.

While playing with our children, we should not look at them as though they are only 'our children', but we must realize the rUpa-s of kR^iShNa & balarAma in them and think that we are fortunate to have them and thus remember ParamAtma.

The 5 manOvR^itti-s i.e. manas, buddhi, chitta, ahaMkAra & antaHkarana are compared to our children. The manOvR^itti-s are housed in dashEMdriya-s and when perform the iMdriyagata vyavahAra we must do the aikyachiMtana of the manOvR^ittAMtaRgata bhagavadrUpa-s with the svabiMba and remember names of ParamAtma.

When spending time with ones loving wife one must not have the feeling of strong belongingness but one must remember the aMtaRgata laxmInArAyaNa rUpa. The puruSha jIva is the pati and two chitta vR^itti-s i.e. subuddhi & duRbuddhi are the two wives. By the prEraNa of ParamAtma, one comes to the conclusion of what must be done and what must not be done in our relations

with our wife, and he who performs these kriya-s is the one who does it with love & affection. The result of these experiences must be offered to ParamAtma.

While one is riding in a palanquin, on a horse or an elephant or in any other vehicle he must remember ParamAtma.

kAmya viShaya-s are like the horse which is focused towards its destination. Our manas runs in the direction of our wishes.

krOdha is like riding in the palanquin. The palanquin usually moves like a cradle from left to right, so also our manas is besieged by krOdha.

The aShTamada-s (annamada, aRthamada, prAyamada, vidyAmada, rAjyamada, kulamada, satkaRmamada & shIlamada) are like the elephant. Our manas rides on them.

While our manas is riding on the ariShaDvaRga-s - kAma, krOdha, lObha, mOha, mada and mAtsaRya (Anger, Lust, Greed, Infatuation, Pride and Jealousy respectively) and the aShTamada-s, if we remember ParamAtma the servants of yama cannot take us away. Usually, when one is riding on these ariShaDvaRga-s & aShTamada-s a person possesses ahaMkAra & a stunted life style, which JagannAtha dAsa describes as it as 'merevAga'. In our age we could compare this to our travel by car or plane.

While we are seized by hiccups we must remember ParamAtma to obtain peace of mind.

While we are yawning, we must remember ParamAtma as a yawn indicates the 'arrival of sleep' which is the phala of dvaMdva kaRma-s that we perform.

Those who remember dEvaki's son with mahAtmyA j~nAna during their above routine kaRma-s, such persons will never be found by the yama dUta-s. They would be saved from being taken to hell - by the kindness of ParamAtma.

saritu pravahagaLalli divyAM

baradi putrAdiyali haRShA-

maRSha vismR^itiyiMdalAgali omme bAyderadu

hari harI hariyeMba eraDa

xara nuDida mAtradali duritaga

Lirade pOpuvu tUlarAshiyoLanala pokkaMte.......HKAS_13-02

saritu pravahagaLalli = while bathing in the flowing rivers like gaMga and other rivers (dEhagata naDI nadi-s and rOma kUpa tIrtha-s)

divyAMbaradi = while wearing new clothes (divya = ParamAtma, aMbaradi = who resides in the space of our heart)

putrAdiyali = while playing with one's children (manas & buddhi are also considered as children)

haRSha = happiness

amaRSha = sadness (due to anger, enmity etc.)

vismR^itiyiMdalAgali = forgetting (forgetting that ParamAtma pervades everywhere but remembering Him by chance)

omme = at least once

bAyderadu = loudly

hari harI hariyeMba = hari

eraDaxara = two lettered word

nuDida mAtradali = as soon as one remembers Him

tUlarAshiyoLu = a heap of cotton

anala = a spark of fire

pokkaMte = when it enters

duritagaLu = all the pApa-s

irade pOpuvu = would be burnt

One who truly forgets himself while remembering ParamAtma would sometimes weep, laugh or dance, his voice would tremble with tears in his eyes and would be filled with ecstasy of his meditation. The pApa-s of such a devotee would be burnt off just as a spark of fire destroys a heap of cotton. If one does not do 'ParamAtma nAma smaraNa' with these feeling, his pApa-s are not likely to be destroyed as they do so mechanically.

Examples of the few pApa-s that can be burnt off with a devoted nAma smaraNa are - theft, drinking alcohol, enmity with friends, brahma ghAti, gurupatni gamana, killer of strI/rAja/pitR^i/cow, or any other pApa-s that are committed could be destroyed by 'ParamAtma nAma smaraNa' with bhakti.

During the month of mAgha - particularly whence mAdhava is the niyAmaka refer Shri G. R. R. Rao's -

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-January/001289.html

one who performs snAna, gAyatri japa, pUja, paMchamahayaj~na remembering ParamAtma is a very powerful way of getting ones pApa-s destroyed.

Other examples of pApa kaRma are :-

those who have stolen other's wealth, maligned others, or have bad habits, or those who have never heard any bhagavad kathA in their lives, those who have never done any nitya kaRma-s, or never undertaken any pilgrimage, those who have never chanted the vasudEva dvAdashaxara nArAyaNAShTAxara maMtra, those who have never heard or read bhArata or rAmAyaNa during evenings, those who have not performed shAligrAma pUja, accusers of bhagavad bhakta-s, those who perform kaRma-s with the expectation of phala-s, those who always eat food prepared food by shUdra-s, those who hide their pApa kARya-s but make claims about their puNya kARya-s, those who do not adhere to dvAdashi paRNi times, those who eat food on EkAdashi, those who accept gifts from duShTa-s, those who do not read the vEda-s, those sell the vEda-s for money, those who do not apply URdhvapuMDra, those who perform paMchAxara maMtra japa, perform yAga-s with the money from shUdra, those who do not perform mahAlaya shrAddha, those who do not perform daRsha shrAddha, those who have enmity towards their guru, those who have killed their parents, those who accused their parents, those who eat food without sharing, those who tell lies, those who start eating before the guest starts eating - all such pApa-s of the sujIva are destroyed by hari nAma smaraNa with the mahAtmya j~nAna - as told in various purANa-s.

The same substance of understanding is covered in garuDa purANa - brahma kAMDa adyAya 42.

ParamAtma tells garuDa about the various names to be remembered on various occasions as under:-

1) When we rise early morning - nArAyaNa

2) While performing tulasi pUja - kR^iShNa

3) While performing toilet activities - kEshava

4) While performing mR^ittkashoucha - gaMgA janaka trivikrama

5) While brushing teeth - chaMdrAMtaRyAmi hari

6) While washing face - mAdhava

7) While caring the cows - govaRdhanadhAri

8) While caring the calf - bAlakR^iShNa

9) While milking the cows - gOpAla kR^iShNa

10) While churning curds - kaDagOla kR^iShNa

11) While performing mR^ittika snAna - varAha

12) While putting on uRdhvapuMDra - kEshava ..12 names

13) While putting on the paMcha mudra-s (shaMka, charka..etc) - His five rUpa-s of kR^iddhOlka, mahOlka, vIrOlka, dyulka & sahasrOlka

14) While performing praNAgnihOtra - the five rUpa-s of aniruddha, pradyumna, saMkaRShaNa, vAsudEva & nArAyaNa

15) While vastra prAvaraNa - vAsudEva

16) While performing saMdhyAvaMdana - shrI rAma

17) While performing shrAddha - achyutAnaMta goviMda

18) While taking the first and final ApOshana - the two vAyu rUpa-s

19) While wearing clothes - upEMdra

20) While wearing yaj~nOpavIta - nArAyaNa & vAmana rUpa-s

21) While accepting ARti - parashurAma

22) While applying vaishyadEva bhasma (ash) - parashurAma

23) While accepting tIRtha three times - rAma, kR^iShNa & vAsudEva

24) While holding shaMkhOdaka - mukuMda

25) While eating each morsel of food - goviMda

26) While eating bhaxya-s - achyuta

27) While eating vegetables - dhanvaMtri

28) While eating paramAnna - pAMDuraMga

29) While eating butter - tAMDava kR^iShNa

30) While eating curd rice - gOpAla kR^iShNa

31) While eating milk rice - shrInivAsa

32) While eating foods fried in butter or oil - vEMkatEsha

33) While eating fruits - bAla kR^iShNa

34) While drinking pAnaka (lemon juice) - narasiMha

35) While drinking water - gaMgA janaka trivikrama

36) While undertaking journey - garuDadhvaja narAyaNa

37) While playing lovingly with children - vENudhara kR^iShNa

38) During conjugal pleasure - gOpikAramaNa gOpAla kR^iShNa

39) While offering / receiving tAMbUla - pradyumna / vAsudEva

40) While sleeping (lying) - saMkaRShaNa viShNu rUpa

41) While getting up from sleep - padmanAbha rUpa

42) While listening to stories - vyAsa, kR^iShNa & hayagrIva rUpa-s

43) While singing - laxmIkAMta (yOgEshvara)

44) While giving daxiNE - laxmIpati

45) While removing flowers from plants - kR^iShNa

46) While opening letters - anaMtashayana

47) While collecting dURva - kapila

48) While performing pradaxiNa - garuDAMtaRgata hari

49) While doing namaskAra - shEShAMtaRyAmi saMkaRShaNa rUpa

50) While we are gripped with fear - narasiMha

51) At all times - nArAyaNa

52) While the stomach is full - vAsudEva

These above meditations create love for ParamAtma. Those who say and practice these things are always engrossed in the kARya-s that pleases ParamAtma. Thus says this particular adhyAya in brahma kAMDa.

In all these situations, if one remembers shrI hari even for once all his pApa-s are destroyed.

maluguvAgali ELuvAgali

kuLitu mAtADutali maneyoLu

kelasagaLa mADutali maidoLevAga meluvAga

kaluShadUrana sakala ThAvili

tiLiye tattannAmarUpava

baLiyalippanu oMdarexaNa biTTagalanavara......HKAS_13-03

maluguvAgali = while are sleeping (lying down)

ELuvAgali = getting up from the bed

kuLitu mAtADutali = while sitting and talking to relatives and friends

maneyoLu = in the house

kelasagaLa mADutali = while doing the various jobs around the house

maidoLevAga = while bathing

meluvAga = while eating food (while accepting / experiencing various viShaya-s through our iMdriya-s)

kaluShadUrana = dOSha rahita ParamAtma

sakala ThAvili = at all places and all times

tattannAmarUpava = at all places by those rUpa-s, shapes & names of ParamAtma

tiLiye = understand by upAsana

avara = such devotees

oMdaraxaNa = one half second

biTTagalanu = He will not leave them

baLiyalippanu = He will be near them

While sleeping (lying down), one must remember shEShashayana ParamAtma. During our sleep state all the iMdriya-s withdraw their connection to the outside world.During the dream state the dashEMdriya-s withdraw their association with the viShaya-s of the outside world, whereas during the sleep state the EkadashEMdriya-s withdraw their association with the outside world. Even in this state of sleep we must remember ParamAtma.

After we are awake and when we are about to get up, we must wake up our manas and draw the manas towards ParamAtma nAma smaraNa. While we sit up we must immediately turn our manas towards jagadAdhAra ParamAtma.

While we are associating ourselves with wife, children, friends we must be always be remembering ParamAtma. One must remember puruSha rUpa ParamAtma in oneself, laxmyAMtaRgata strI rUpa in our wife, in those respective biMba rUpa-s in our children, hR^iShIkEsha rUpa in our iMdriya-s. The paMcha manOvR^itti-as are like the like the children. We must remember the respective shape, size & rUpa that pervade in the iMdriya-s while we go about with our daily vyApAra-s.

While performing any of the many tasks in our daily lives, we must remember the biMba rUpi prEraka of those activities at all times. Our sAdhana sharIra is the residence of ParamAtma and the various activities are going on with the help of j~nAnEMdriya-s and kaRmEMdriya-s. All these are construed as the pUja for biMba rUpi ParamAtma.

We bathe to clean our sharIra. We must realize that the process of taking a bath is the 'abhiShEka' for biMba rUpi ParamAtma.

Eating food is like performing a yaj~na. We must meditate upon the 'khaMDAkhaMDa' rUpa-s of ParamAtma in the food we eat and realize that ParamAtma pervades in us (as bhOktR^i) and that the food we are eating is the 'naivEdya' for ParamAtma.

ParamAtma does not have any dOSha-s. We must remember that He pervades at all places, times and states of our life with the superior understanding that He is the JagganniyAmaka and that He remains close to His devotees at all times and protects them at all times.

Ava kuladavanAdarEni

nnAva dEshadoLiddareni

nnAva kaRmava mADalEninnAva kAladali

shrIvarana saRvatradali saM

bhAvisuta pUjisuta mOdipa

kOvidariguMTEno bhayaduHkhAdi dvaMdvagaLu......HKAS_13-04

Ava kuladavanAdarEnu = whatever may be the kula of the devotee by birth, he could also belong to any vaRNa

innAva dEshadoLiddarenu = the devotee may be residing in any place / country

innAva kaRmava mADalEnu = whatever may be the kaRma-s he may be practicing

innAva kAladali = at any time

shrIvarana = laxmIpati ParamAtma

saRvatradali = at all places

saMbhAvisuta = remember Him with proper anusaMdhAna

pUjisuta = performing pUja with the aikyachiMtana of the bhagavadrUpa-s

mOdipa = he who remains happy

kOvidarige = j~nAni-s

bhaya = fear of death / fear of hell

duHkha = sadness

Adi dvaMdvagaLu = and other things like victory/defeat, profit/loss, happiness/sadness

uMTEno = would they have that? Meaning that such devotees would never have

the effects of dvaMdva kaRma-s

It does not matter in which a kula a person is born, he may a shUdra or he may belong to any vaRNa. There is no restriction for remembering the name of ParamAtma. In fact ParamAtma is pleased by their 'nAma smaraNa and He bestows his anugraha to them without considering their kula or vaRNa. Persons like vidura, shabari are examples of this statement.

The devotee could be residing in any country, which could be located inside this brahmAMDa or outside this brahMAMDa. This does not matter. However, bhakti is the main ingredient to earn His anugraha.

Reference:- (from bhAgavata saptama skaMda, adhyAya-7)

dEvOOsurO manuShyO vA yaxO gaMdhaRva Eva cha bhajan mukuMda charaNaM svastimAn syAd yathA vayaM..52

nAlaM dvijatvaM dEvatvaM R^iShitvaM vAAsurAtmajAH prINanAya mukuMdasya na vR^ittam na bahujj~natA....53

na dAnaM na tapO nEjyA na shouchaM na vratAni cha prIyatEEmalayA bhaktyA hariranyad viDaMbanaM.......54

Gist:-

PrahalAda advises his friends who are children of daitya-s as under-Oh friends, be they dEvata-s, daitya-s, manuShya, yaxa, gaMdhaRva, if they praise ParamAtma, they would obtain sukha like us........52

Only by being born as a brahmin, or dEvata or R^iShi is not sufficient to please ParamAtma. One need not be sadAchAra saMpanna and one need not have a high level of knowledge.......................53

Giving gifts alone or performing various vrata-s is not the only route to please Him. ParamAtma can be pleased by pure bhakti. All other things are ostentatious..54

A person may be performing any duty appropriate to his vaRNa & Ashrama. kaRmapati ParamAtma is pleased by the devotees anusaMdhAna i.e. all the related kaRma-s are going as per the will of kaRma prEraka ParamAtma and that all is being done by the person to please ParamAtma.

One can remember ParamAtma at any time of the day; it could be in any yuga, that is not important. He is pleased with the pure bhakti of the devotee.

ramApati ParamAtma is called shrIvara. shrIvara pervades inside & outside the brahMAMda, outside the piMDAMDa (our sthUla dEha) and inside as aMtaRyAmi, in all places, at all times. Remembering Him with the aikyachiMtana of His rUpa-s at various places and svabiMba is what is described as 'saMbhAvisuta'. This is itself pUja of ParamAtma. Those knowledgeable people do so with proper anusaMdhAna need not fear of duHkha, difficulties, disease, hell etc. They remain unaffected by happiness-sadness, gain-loss, honor-dishonor, victory-defeat and such other dvaMdva-s.

vAsudEvana guNasamudrado

Lisa ballava bhavasamudrA

yAsavillade dATuvanu shrIghradali jagadoLage

bEsarade duRviShayagaLa abhi

lASheyali baLaluvava nAnA

klEShagaLananubhavipa bhaktisumARga kANadale....HKAS_13-05

vAsudEvana = vAsudEva ParamAtma (He who gives mOxa)

guNasamudradoLu = in His ocean of infinite virtuous qualities

Isa ballava = those devotees who can meditate on them (ParamAtma's guNa-s)

bhavasamudra = the sea of the cycle of birth & death

AyAsavillade = without getting tired

dATuvanu = would cross

bEsarade = without getting bored

shrIghradali = very soon

jagadoLage = in this world

duRviShayagaLa = those viShaya-s which are not permanent and give us temporary satisfaction

abhilASheyali = become desirous of those viShaya-s and desires more of them

nAnA klEShagaLanu = various duHkha-s related to saMsAra

baLaluvava = such person exists in saMsAra

anubhavipa = and experiences

bhaktisumARga = the road to sAdhana i.e. bhakti

kANadale = does not see

A person must remember ParamAtma's guNa-s (which are infinite indeed) at every moment. He who drenches his manas with bhagavat chiMtana would easily cross the ocean like cycle of birth & death.

Whereas, he who remains without hari nAma smaraNa would always be engrossed in those viShaya-s which are not permanent and give us temporary satisfaction in this world. Such a person becomes desirous of those viShaya-s and desires more of them and experiences various duHkha-s related to saMsAra, without being able to find the road to sAdhana i.e. bhakti.

snAna japa dEvARchaneyu vyA

khyAna bhAratamukha mahOpapu

rANa kathegaLa pELi kELidarEnu dinadinadi

j~nAnakaRmEMdriyagaliMdE

nEnu mADuva kaRmagaLu

laxmInivAsana pUjeyeMdaRpisada mAnavanu...HKAS_13-06

snAna = while bathing in the gaMga river or bathing at home

japa = while performing the mahamaMtra japa-s and remembering ParamAtma

dEvARchaneyu = while performing dEvara pUja

vyAkhyAna = sachChAstra, explanations to mUla graMtha-s

bhAratamukha = mahAbhArata & others

mahA = bhAgavata and other purANa-s

upapurANa kathegaLa = upa-purANa-s

pELi = giving their explanation - by giving a talk

kELidarEnu = if we listen to them - thinking that all these activities would fetch us the desired phala-s

dinadinadi = everyday

j~nAnaEMdriyagaliMda = with paMcha j~nAnEMdriya-s (ears, eyes, nose, skin & tongue)

kaRmEMdriyagaliMda = with paMcha kaRmEMdriya-s (hands, feet, tongue, genitals & anus)

EnEnu mADuva kaRmagaLu = all the j~nAna kaRma-s or kriya kaRma-s being performed

laxmInivAsana = laxmIpati ParamAtma

pUjeyeMdu = as pUja for ParamAtma

aRpisada mAnavanu =a person who does not offer them to ParamAtma

Just pouring water on our sharIra is not the real bath. Our sharIra is sAdhana dEha. biMba rUpi ParamAtma resides in the heart of our dEha. We must have the anusaMdhAna that our bath is the abhiShEka for ParamAtma. We must have the aikyachiMtana of aMtaRyAmi rUpa in varuNa who is the abhimAni for water and the svabiMba in us, only then we obtain the snAna phala. While bathing in the gaMga or any other river we must meditate on the nadyAbhimAni dEvata and the xEtrAbhimAni dEvata, otherwise it would be just be useless.

After bath we usually chant the maMtra-s taught to us by our guru and while performing various japa-s like, gAyatri japa, nArayaNAShTaxara maMtra, vAsudEva dvAdashAxara maMtra. Ee must do the upAsana of the maMtrAMtaRgata saRva vaRNa vAchya bhagavadrUpa-s, only then we obtain the phala of performing the japa and maMtra siddhi. Doing these japa-s mechanically is useless.

After japa-s, we perform dEva pUja with shAligrAma & various pratima-s. If we do this without proper anusaMdhAna but do them only for show, it does not fetch us any phala as it does not please ParamAtma. We must meditate upon the svayaMvyakta bhagavadrUpa-s by way of tatvanyAsa, mAtR^ikanyAsa and biMbAvAhana and with the chiMtana of His rUpa. Such pUja is done by Himself for Himself. This is what we must realize and we should never have the feeling of ahaMkAra that 'we are doing' the pUja and that ParamAtma will be happy by our pUja.

Just by reading the puraNa-s & upa-purANa-s and giving a talk to a group of people or listening to the same by sitting with a group of people will not fetch us the right phala. We should have the anusaMdhAna that ParamAtma resides in us as a Speaker, talks and makes us give the talk or ParamAtma resides in us as a Listener, listens and makes us listen to the purANa-s and the realization of His mahAmahime at such times is the true phala of delivering a speech or listening to the same.

The iMdriyAbhimAni-s perform various kARya-s via paMcha kaRmEMdriya-s and the paMcha j~nAnEMdriya-s through vAvyAMtaRgata laxmIpati ParamAtma. We must understand that He does and makes us do the same and offer them all as pUja to ParamAtma. For a person who does not think so, all his bath, japa-s, listening to purANa, giving lectures on purANa or any other satkaRma-s that he performs is all useless as it does not please ParamAtma.

dEvagaMgeyoLuLLavage duri

tAvaLigaLuMTE vichArise

pAvugaLa bhayavuMTe vihagAdhipana maMdiradi

jIvakaRtR^itvavanu maredu pa

rAvarEshanE kaRtR^iveMdari

dAva kaRmava mADidaru lEpisavu kaRmagaLu.........HKAS_13-07

dEvagaMgeyoLuLLavage = for the one who resides in the gaMga river which has originated from the tip of the toe of ParamAtma

duritAvaLigaLu uMTE = would the pApa-s affect him? Meaning that the pApa-s will never affect such a person.

vichArise = if one thinks from the point of shAstra-s

vihagAdhipana = garuDa dEvaru (vihaga - birds that fly in space, adhipa - king)

maMdiradi = in his house (under his protection)

pAvugaLa = snakes

bhayavuMTe = would there be fear? Meaning one need not fear.

jIvakaRtR^itvavanu = thinking that all the kriya-s of the jIva are done by me (ahaM-mamakAra)

maredu = leaving it aside

parAvarEshanE = laxmIpati ParamAtma (para nAmaka laxmI dEvi is far superior to brahma & other dEvata-s)

kaRtR^i = that He is the svataMtra kaRtR^i

eMdaritu = experience it with the understanding that by gurOpadEsha and shAstra-s

Ava kaRmava mADidaru = whether shubha, mishra or ashubha kriya-s are done

kaRmagaLu = those kaRma-s

lEpisavu = the phala-s of those kaRma-s will not affect him

JagannAtha dAsa explains as to how a person who is always engrossed in

ParamAtma nAma smaraNa need never fear of anything.

Would someone who always bathes in the Ganges river have fear of any pApa-s? Only bathing there would not diminish our pApa-s, but while bathing there one must remember the nadyAbhimAni dEvata in gaMga river, tadaMtaRgata prANAMtaRgata rUpa-s of ParamAtma only then does our pApa-s diminish.

'vihaga' means the birds which fly in space. garuDa is vihagAdhipati. Those who are close to garuDa or who have his support need not fear of snakes.

The jIva-s are different from jaDa-s. The svarUpa dhaRma-s of jIva-s are j~nAna, ichChA, kriya shakti but their kaRtR^itva is under control of ParamAtma. The jIva must forget his ahaMkaRtR^itva svabhAva and must realize, 'nAhaM kaRta harirEva kaRtA' and comprehend that saRvEshvara ParamAtma is saRvakaRta. Such jIva-s need not fear that any pApa would affect them.

ParamAtma who is superior to vAyu, brahma, ramAdEvi is also known as parAvarEsha. Nothing moves without His will. The results or phala-s of the kaRma-s performed with the realization that He is saRvataMtra svataMtra, saRvOttama, saRva kaRma prEraka, would not affect the jIva at all. Usually such a person does not perform any pApa kaRma-s, but if it happens by chance, then he is not affected by the same.

'Ava kaRmava mADidaru..' does not mean that one can intentionally do murder and get away with it by saying that ParamAtma has done so. A person who does murder intentionally would primarily not have bhagavad bhakti.

Those who love ParamAtma do not wish to harm even the bed bugs thinking that ParamAtma exists in them. They never commit sins. If they perform some pApa kaRma by their prArabdha kaRma by chance, they feel repentance for the same and believe that it has been done by ParamAtma and offer the same to Him and thus they are not affected the pApa phala of the same.

Enu mADuva puNya pApaga

LAne mADuveneMbuvAdhama

hInakaRmake pAtra nA puNyakke hariyeMba

mAnavanu madhyamanu dvaMdvake

shrInivAsane kaRtR^iveMdu sa

dAnurAgadi nenedu sukhisuvanE narOttamanu......HKAS_13-08

Enu mADuva = whatever kaRma-s are being done by the dEhEMdriya-s

puNya pApagaLanu = whether they are puNya kaRma-s or pApa kriya-s

Ane mADuveneMbuva = one who thinks that he is doing all these by himself independently

adhama = extremely low level - tamO yOgya

hInakaRmake = for the duShTa pApa kaRma-s

pAtra nA = "I am the doer"

puNyakke = for the puNya kaRma-s

hariyeMba = ParamAtma is the doer

mAnavanu = such person

madhyamanu = madhyama i.e. nitya saMsArin

dvaMdvake = all puNya & pApa kaRma-s

shrInivAsane =laxmIpati ParamAtma

kaRtR^iveMdu = He is the doer (kaRta)

sadAnurAgadi = always

nenedu = remembering

sukhisuvanE = one who remains happy

narOttamanu = manuShyOttama - sAtvika jIva

A person who thinks that the various kARya-s going on in his sthUla dEha through his iMdriya-s, manas & buddhi are performed by himself, such a person is adhama. He is the one who feels that the pApa, puNya & mishra kaRma-s are all going on because of himself. He is a tamO yOgya jIva.

A person who thinks that the puNya kARya-s are done by ParamAtma and the pApa kaRya-s are done by himself - such a person is madhyama. A person having broken bhakti and mixed j~nAna is a rAjasa jIva.

Whereas, a person who thinks that all the dvaMdva kaRma-s, be they puNya-pApa, happiness-sorrow, gain-loss are all being done by ParamAtma is a superior person. Those persons who are mukti yOgya-s always believe that ParamAtma does and makes them do all the dvaMdva kaRma-s and offer all their kaRma-s at the Lotus Feet of ParamAtma.

I upAsanegaivariLeyoLu

dEvategaLalladale narara

llAva bageyiMdAdarivaraRcheneyu hari pUje

kEvala pratimegaLeniparu ra

mAvinOdage ivaranugraha

vE varAnugrahavenesuvudu mukuti yOgyarige...HKAS_13-09

I upAsane = as explained about offering the dvaMdva kaRma-s to ParamAtma

gaivaru = those who do so

iLeyoLu = on this earth

dEvategaLalladale = they are dEvatAMsha person and none others

nararalla =they are not ordinary persons

Ava bageyiMda Adaru = in any way

avara aRcheneyu = remembering the aMtaRgata ParamAtma existing in them and serving them

hari pUje = the real ParamAtma pUja

ramAvinOdage = laxmIpati ParamAtma

kEvala pratimegaLeniparu = such devotees are adhiShThAna pratima-s (they are the chala pratima-s of ParamAtma)

ivara anugrahavE = the blessings of these persons itself

mukuti yOgyarige = for mukti yOgya jIva-s

varAnugrahavenesuvudu = supreme blessings

ParamAtma is the kaRta for all the mAnasika, bouddhika, daishika & kAlika vyApAra-s going on in our sthUla dEha through the various parts of our body. The jIva is 'asvataMtra' - dependent. He believes that the kaRtR^itva shakti of the jIva is in control of ParamAtma and does His upAsana. Such a person is a dEvata indeed.

dEvata-s means those who are mukti yOgya-s. They are not the class of nitya saMsArins or tamO yOgya-s.

The daRshana of such bhagavadupAsaka-s and service to them is considered as pUja of ParamAtma. They are indeed the chala pratima-s of ParamAtma.

tanuve nAneMbuvanu satisuta

mane dhanAdigaLennadeMbuva

dyunadi modalAdudakagaLe sattIRthavEMbuvanu

anala lOhAdi pratIkA

Rchanave dEvara pUje sujanare

manujarahudeMbuvanu gOkharanenipa budhariMda....HKAS_13-10

tanuve = our sthUla sharIra made up of paMcha bhUta-s

nAneMbuvanu = is the chEtana itself (forgetting the jIva-jaDa bhEda)

sati = one's wife

suta = one's children

mane = one's house or parents' house

dhanAdigaLu = ancestral wealth or wealth earned by oneself

ennadeMbuva = one who proudly says, "it belongs to me"

dyunadi = gaMga river

modalAdudakagaLe = this and other sources of water

sattIRthavEMbuvanu = one who says that these jaDa tIRtha-s are pure

anala = connected to agni

lOhAdi = made from gold, silver, paMchalOha

pratIkARchanave = pratima pUja-s

dEvara pUje = is the only real pUja

sujanare = brahma j~nAni-s who are bhagavad upasAka-s

manujarahudeMbuvanu = they are ordinary human beings

budhariMda = by j~nAni-s

gOkharanenipa = call the animals like cow, donkey etc.

Our sthUla dEha is made up of paMchabhUta-s. Death destroys our sthUla dEha. It progresses from childhood to youth and then to old age before getting destroyed. However, the jIva is anAdi nitya. The jIva cannot be destroyed. The jIva pervades in our entire sthUla dEha which is reflected by the actions performed by the various parts of our dEha. The iMdriyagata dEha experiences the result of the external infliction of sukha-duHkha etc. due to the dEhAbhimAna. On the other hand there lies the difference between jIva & jaDa. The kaRma-s performed with dEhAbhimAna does not get us any phala.

The phala e.g. sukha obtained by satkaRma-s performed by the sthUla dEhagata iMdriyAbhimAni dEvata-s according to the anAdi kaRma based on the sAtvika guNa-s of the jIva are indeed performed by ParamAtma and made to perform by the jIva and in the same way, the duHkha obtained by the duShkaRma-s performed by the sthUla dEhagat daitya-s according to the anAdi kaRma based on the tamO guNa-s of the jIva are also initiated by biMba rUpi ParamAtma. The kaRma-s of such jIva-s who have this anusaMdhAna would please ParamAtma.

A person who thinks with ahaMkAra that his wife, children, house, wealth (either earned or ancestral) all belong to him (mamakAra), the kaRma-s performed by such a person is useless. ParamAtma has provided wife, children, house, wealth etc. to enable him to go on the path of sAdhana. His family members serve him and all his wealth, dhAnya, house etc. are the facilities provided by ParamAtma to help him do sAdhana. A person who understands this is a j~nAni.

While we are bathing in gaMga and other rivers, we must have the uttama anusaMdhAna that the gaMgAdi nadyAbhimAni dEvata-s exist there and we must also remember the tIRthagata tIRthAbhimAni dEvata-s and the bhagavadrUpa-s in them. We must do the aikyachiMtana with the rUpa of the biMba ParamAtma in our sthUla dEha with the bhagavadrUpa-s of the tIRthAMtaRgata tIRthAbhimAni dEvata-s while bathing. That is real bath.

Agni is jaDa. agni dEvaru is the abhimAni dEvata for agni. If we do the pUja of agni remembering agnyAMtaRgata hariNipati parashurAma only then we obtain the real phala. The bhagavdrUpOpAsana in the agni of the yaj~na, dEhagata yOgAgni, jaTharAgni (digestion) and others would fetch us the right phala.Any yaj~na that does not please ParamAtma does not fetch us any phala.

The pratima-s made out of Gold, Silver, Copper, Brass & other amalgamated metals are just metals and not ParamAtma. Performing the pUja of the of the pratimAMtaRgata bhagavadrUpa-s in those pratima-s by the process of tatvanyAsa, mAtR^ikAnyAsa is the real pUja. The aikyachiMtana of the bhagavadrUpa in the pratima and the svabiMba is the real pUja.

Understanding that the mukti yOgya brahma j~nAni-s are the chala pratima-s and serving them is the real pUja. These brahma j~nAni-s must not be considered as ordinary humans.

If one does not perform pUja as described above, he could as well be called a donkey by the learned persons.

anala sOmARkEMdu tArA

vani surApaga mukhya tIRthaga

Lanila gagana manAdi iMdriyagaLige abhimAni

enipa surara vipashchitara san

manadi bhajisadalippavara pA

vanava mADaru tamma pujeya mADidaru sariye....HKAS_13-11

anala = agni

sOma = R^idra along with umAdEvi (sOma = sa + uma)

aRka = sURya

iMdu = chaMdra

tArA = ashvini and other naxatra dEvata-s

avani = bhU abhimAni dEvata

surApaga = abhimAni dEvata of gaMga river

mukhya tIRthagaLu = important tirthAbhimAni dEvata-s

anila = vAyu tatvAbhimAni dEvata

gagana = AkAsha tatvAbhimAni dEvata

manAdi = manas and all other tatva-s

iMdriyagaLige = all iMdriya-s

abhimAni enipa = called abhimAni

surara = dEvata-s

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

sanmanadi = with pure manas

bhajisadalippavara = those who do not praise the aMtaRyAmi ParamAtma exisiting in them

pAvanava mADaru = would not purify us

tamma = only those dEvata-s

pujeya mADidaru sariye = even if we offer our pUja to these dEvata-s, theywould not bestow their anugraha on us

JagannAtha dAsa tells us that if we perform the pUja of the dEvata-s withoutunderstanding the dEvatAMtaRgata ParamAtma, the dEvata-s would not bestow their anugraha on us.

As said earlier, agni is jaDa. agni dEvaru is the abhimAni dEvata for agni. agni dEvata exists in the hOmAgni, yOgAgni and others. Worshipping agni means worshipping agnyAMtaRgata bhAratIramaNa mukhya praNAMtaRgata hariNIpati parashurAma dEvaru. agni dEvaru does not accept the pUja of ofthose who worship agni with the thought that 'agni is ParamAtma' and thusentitles himself for duShphala-s.

If one worships umA-mahAR^idra thinking that he is saRvOttama, such worship is not accepted by R^idra. One must meditate on the R^idrAMtaRgata vAvyAMtaRgata narasiMhAbhinna saMkaRShaNa. Such pUja is most acceptable.

sURya has powerful light. sURya gets his tEjas from ghR^iNI nAmaka Aditya vAchya ParamAtma. One must worship sURyAMtaRgata bhAratIramaNa mukhyaprANAMtaRgata ghR^iNI nAmaka shrIman nArAyaNa.

chaMdraMtaRgata bhagavadrUpa is responsible for the coolness and pleasantness provided by chaMdra. chaMdra does not accept the pUja offered to him thinking that he (chaMdra) is supreme.

There are 27 naxatra-s. ghR^iNI nAmaka ParamAtma exists as naxatrAMtaRgata

dEvata and provides their twinkle. The navagraha-s also come under this.

Refer - 'sakala graha bala nInE' by puraMdara dAsa. ParamAtma bestows

phala-s through the respective grahAbhimAni dEvata-s.

bhUdEvi & shanaishvara are the abhimAni for bhUmi (earth). We must remember tatvAbhimani dEvatAMtaRgata kR^iShNa nAmaka bhUvarAhA bhagavadrUpa in bhU tatva.

gaMgAdEvi is the abhimAni for gaMga river. We must remember gaMgAMtaRgata bhagavadrUpa.

Pravaha vAyu is the tatvAbhimAni for bhUta vAyu. We must remember the vAyvyAMtaRgata bhagavadrUpa.

gaNapati is the abhimAni for AkAsha. One must not do the upAsana of gaNapatiwith the feeling that he is saRvasrEShTa. Such pUja is not accepted by gaNapati. We must meditate upon the gaNapatyAMtaRgata pavamAnAMtaRgata vishvaMbhara nAmaka ParamAtma. Only such pUja is accepted by gaNapati.

The same applies to the paMchatanmAtra-s. We must meditate on the paMchatanmAtrAMtaRgata bhagavadrUpa-s.

All dEvata-s are bhagavad bhakta-s. Without doing the upAsana of their aMtaRgata bhagavbadrUpa-s, if we just do their upAsana alone we are not entiltled for any phala.

keMDa kANade muTTidaru sari

kaMDu muTTalu dahisadippude

puMDarIka daLAyAtAxana vimalapadapadma

baMDuNigaLeMdenipa bhaktara

hiMDunODida mAtradali tanu

diMDu geDahida narana pAvana mALparAxaNadi....HKAS_13-12

keMDa = agni (burning coal)

kANade = without seeing

muTTidaru sari = whether we touch it or put our feet in it (unknowingly without seeing it)

kaMDu muTTalu = knowingly touch the same

dahisadippude = will it not burn?

puMDarIka daLAyAtAxana = ParamAtma who has Eyes like the broad Lotus Petal

vimala = He who has no dOSha-s

padapadma = Lotus Feet

baMDuNigaLeMdenipa = like the bee which sucks honey

bhaktara = bhagavad bhakta-s

hiMDu = group

nODida mAtradali = as soon as we see them

tanudiMDugeDahida = when he pays obeisance to their feet

narana = that person

AxaNadi = at that moment

pAvana mALparu = is purified

If we touch fire, knowingly or unknowingly it will certainly burn. In the same way if we associate ourselves among those who remember the Lotus Feet of ParamAtma - just by seeing such persons our pApa-s are destroyed. Whether we know or know not about the mahAtmyA j~nAna of such brahmins - if we offer our obeisance (saShTAMga namaskAra) to them our pApa-s are destroyed and we are purified.

mOxa dhaRma says,

"viprAgha daRshantxipraM xIyaMtE paparAshayaH,

vaMdanAnmaMgaLAvAptiraRchanAdachyutaM padaM"

Gist

Just by seeing the group of brahmins the heap of our pApa-s are destroyed. If we do namaskAra to them we would obtain maMgaLa. If we worship them, we would obtain status like Him.

Just like the agni which shows its effect whether we touch the same knowingly or unknowingly. In the same way, without understanding that the brahamaNa is uttama, if we see him, he would certainly advise something good.

Ref:-

nahyammayAni tIRthAni na dEvA mR^ichChilAmayAH tE punaMtyurukAlEna daRshanAdEva sAdhavaH ..SB_10-42

It is not that one does not get purified by bathing in gaMga and other rivers. It is not that one does not get the entitled puNya for performing pUja of the mud pratima, stone pratima or other pratima-s. sAdhu-s are not like that. The moment we see them, they give their j~nAna upadEsha and they purify us. If a brahmaNa has so much mahime, then one may ask, "Are the brahmaNa-s superior to dEvata-s?"

Ref:-

In this regard, vasudEva tells shrIshuka as under:-

"bhUtAnAM dEvacharitaM duHkhAya cha sukhAya cha sukhayaiva hi sAdhUnAM tAdR^ishachyutAtmanAM".. SB_11-02-05

bhajaMti yE yathA dEvAn dEva api tathaiva tAn chAyEva kaRma sachivAH sAdhavO dInavatsalAH"..... SB_11-02-06

dEvata-s are responsible for the sukha or duHkha, however the sAdhu-s are responsible only for the sukha of a person, because the dEvata-s bestow sukha or duHkha to a person according to the intensity of prayers of the person. They are the like ministers in power and they bestow phala according to the kaRma of the person. It means that the dEvata-s understand the yOgyata of the of the trividha jIva and they provide:-

1) for sAtvika-s they generate bhakti in them and fix their manas on ParamAtma and lead them on the road to sAdhana

2) for the rAjasika-s, they generate mishra buddhi and provide them mishra phala

3) for the tAmasika-s, they generate enmity against them and enmity towards ParamAtma. (This is explained in vijayadhvajIya vyAkhyAna)

Where as, the sAdhu-s are not so. They are very kind. Who ever meets a sAdhu, the sAdhu gives him good upadEsha. By this argument, we must not conclude that the R^iShi-s (brahmaNa-s) are superior to dEvata-s. Because the dEvata-s bestow phala to a person according to the persons bhagavadj~nAna they are definitely superior to R^iShi-s.

The R^iShi-s have a soft corner for their devotees just as a father has kindness for his children whether they be yOgya or ayOgya. The R^iShi-s cannot bear to see the sufferings and they offer to show the right path as soon as we see them. Then one may ask, "Do the tamO yOgya-s relish the advice of the sAdhu-s?" No. the tamO yOgya-s follow the advise of the sAdhu as limited by their kR^itya. If they are truly yOgya, they heed the advice of the sAdhu or else they abuse him and go away. However, the yOgya-s experience j~nAnOdaya and obtain the buddhi of ParamAtma smaraNa.

I nimitta punaH punaH su

j~nAnigaLa sahavAsa mADu ku

mAnavara kUDAdadiru loukikake maruLAgi

vainatEyAMsagana saRva

sthAnadali tannAma rUpava

dhEnisuta saMcharisu itarAlOchaneya biTTu....HKAS_13-13

I nimitta = by this reason

punaH punaH = again and again

suj~nAnigaLa = those j~nAni-s who have understood the bhagavad tatva-s very well

sahavAsa mADu = associate with them

loukikake maruLAgi = loosing your mind in worldly thoughts

kumAnavara = bad persons who are enemies of ParamAtma or those who are always engrossed in worldly pleasures

kUDAdadiru = do not join them or become their friends

vainatEyAMsagana = ParamAtma who rides on garuDa (vainatEya - garuDa, son of vinutA dEvi, aMsa - on the shoulder of garuDa, aMsagana - He who rides on the shoulder of garuDa)

saRvasthAnadali = at all places

tannAma rUpava = known by those respective names and recognized by those rUpa-s

dhEnisuta = thinking about Him

itarAlOchaneya biTTu = leaving other thoughts aside

saMcharisu = roam about without being affected

Those who continuously remember ParamAtma are suj~nAni-s. We must connect ourselves with such suj~nAni-s frequently.

Connecting ourselves with duRjana-s brings us evil. JagannAtha dAsa alerts us not to associate ourselves with such duRjana-s. Our iMdriya-s are always attracted towards bhOga viShaya-s i.e. sense enjoyments, which is harmful, because this gives is instant pleasure and happiness and very soon it brings resentment and duHkha.

Therefore we must not lose our mind on worldly thoughts by associating ourselves with bad persons who are enemies of ParamAtma or those who are always engrossed in worldly pleasures.

We must always remember ParamAtma who rides on garuDa, at all places known by those respective names and recognized by those rUpa-s and roam around fearlessly.

I naLina jAMDadoLu saRva

prANigaLoLiddanavarata vi

j~nAnamaya vyApAragaLa mADuvanu tiLisadale

Enu kANade sakala kaRmaga

LAne mADuveneMba naranu ku

yOni aiduva kaRtR^i hari eMdavane muktanaha......HKAS_13-14

I naLina jAMDadoLu = in this brahmAMDa (naLina - Lotus from the Navel of ParamAtma, naLinaja - brahma dEvaru born in the Lotus, naLinaja - brahmAMDa)

saRva prANigaLoLu = in the crores of jIva-s right from the blade of grass till brahma)

iddu = ParamAtma exists

anavarata = always

vij~nAnamaya = concentrated with special j~nAna

tiLisadale = without letting the jIva know (about His existence)

vyApAragaLa = the kriya-s performed by the sthUla dEha according to the svarUpa yOgyata and anAdi kaRma

mADuvanu = does the biMba kriya and makes us do the same

Enu kANade = without perceiving that ParamAtma is doing all the biMba kriya

sakala kaRmagaLa = all the vyApAra-s going on in the sthUla dEha by the dEhEMdriya-s

Ane mADuveneMba = thinking that, "I am the doer" with ahaM-mamakAra

naranu = person

kuyOni = lower category species

aiduva = would obtain birth

kaRtR^i hari eMdavane = he who realizes that ParamAtma is the 'doer' for everything

muktana = obtain mukti and nityAnaMda mOxa

There are innumerable jIva-s which come into sR^iShti in the 14 lOka-s. There are trividha jIva-s among them.

ParamAtma pervades in them in His biMba rUpa.

ParamAtma is a mass of unlimited knowledge. He is also referred as vij~nAnamaya and He provides knowledge to the jIva and He is j~nAnagamya (He who is realized by knowledge).

Knowledge can be considered to be of two kinds - that which is obtained by external iMdriya-s like the eyes, ears, etc., or by mind - aparavidyA, and that which is beyond the reach of the iMdriya-s - paravidyA. Among the means that aid in attaining this paravidya knowledge are j~nAna, bhakti, kaRma, and yOga. Practice on a continuing basis such as nAma saMkIrtana (chanting ParamAtma nAma), shravaNam (listening to ParamAtma's nAma, purAna, itihAsa, ...), performing duties in support of temple services, making garlands, cleaning the temple-premises, etc., facilitate in purifying our mind and developing bhakti. Bearing with patience any difficulties that arise in our life, not rejoicing at any good things that happen in our life but dedicating them to ParamAtma etc. will help in directing our mind towards Him. j~nAna is the realization of the relationship between us and ParamAtma. This j~nAna will materialize for us only by His Grace. ParamAtma is realizable only through the j~nAna, and He is the only One who can bless us with this j~nAna, but what we can do is prepare ourselves to receive this j~nAna when He decides to bless us with it.

The saRva kaRma pravaRtaka does not let the jIva know His kaRtR^itva and He remains unseen. All the kaRma-s go on only by His prEraNa. Because of aj~nAna the jIva feels that he has done everything and the jIva feels that he is svataMtra and that all the kaRma-s are performed by himself and he lands up in lower yOni-s.

The sacchEtana-s believe, 'nAhaM kaRta hariH kaRtA'and with this uttamAnusaMdhAna they become entitled for the anugraha of ParamAtma. They offer all their kaRma-s at the Lotus Feet of ParamAtma and they remain unaffected by those kaRma-s, because they are not seized by ahaMkAra.

A person who realizes that ParamAtma is the 'doer' for everything obtains mukti and nityAnaMda mOxa.

kalimalApahaLenisutiha bAM

boLeyoLage saMcharisi badukuva

jalachara prANigaLu ballave tIRtha mahimeyanu

halavu bageyali hariya karuNA

baladi ballidarAda brahmA

nila viShEshAdyamararariyaranaMtanamalaguNa....HKAS_13-15

kalimala = pApa-s obtained by our connection to kali and other daitya-s (or in kali yuga)

ApahaLu = eradicate them according to her yOgyata by the kR^ipa (mercy) of ParamAtma

enisutiha = thus known

bAMboLeyoLage = gaMga river which emanated from the foot of trivikrama ParamAtma

saMcharisi = roaming about

badukuva = living

jalachara prANigaLu = those living in water like fish etc.

tIRtha mahimeyanu = the excellence of those tIRtha-s

ballave = would they understand? Meaning that they would never understand

halavu bageyali = in different ways

hariya = guNa pURNa ParamAtma

karuNA baladi = entitled for His merciful anugraha

ballidarAda = j~nAni-s according to their yOgyata

brahma = chatuRmukha brahma

anila = vAyu dEvaru

viShEsha = paxi srEShTa garuDa

Isha = R^idra dEvaru

Adi amararu = other dEvata-s like iMdra etc.

anaMtana = ParamAtma, who neither has a beginning nor end

amala = pure (One does not have any dOSha-s

guNa = infinite virtuous qualities

ariyaru = they have understood these qualities of ParamAtma according to their yOgyata, but none have understood them completely

gaMga river has the power to destroy the pApa-s of the of the sinful persons in kali yuga. The various fishes and other water animals in the gaMga do not know the mahime of gaMga. ParamAtma has infinite virtuous qualities just as there are infinite number of drops of water in the sea. The ordinary human does not realize even one guNa of ParamAtma. By the anugraha of ParamAtma even suj~nAni-s like brahma, vAyu and others do not know the entire qualities of ParamAtma, but they realize these according to their yOgyata. garuDa, R^idra and other dEvata-s know His guNa-s according to their yOgyata. Their yogyata is lesser than brahma & vAyu.

Ref:-

viShNORnu vIRyagaNanAM katamORhatIha yaH

pARthIvAnyapi kaviRvimamE rajAMsi

chaskaMbha yaH svarabhasA skhalitaM tripR^ipaShTaM yanmAM

nishAmya sadanAdurukampamAnaM..SB_02-07-40

Gist:

brahma told narada, "ParamAtma took the form of vAmana and asked balichakravaRti for 3 feet of land as gift and measured the gift in His form as trivikrama. His left foot covered the entire touched satya lOka and it appeared as if satya lOka was destabilized. Even I feared that I would fall off. It is impossible to count the guNa-s of ParamAtma, who stopped the satya lOka from falling off."

If brahma himself, who can perhaps count all the particles of dust in this universe cannot define or relize all the guNa-s of ParamAtma, it is impossible for any others to do so.

nAntaM vidAmyahamamI munayaH prajEshA

mAyAbalasya puruShasya kutOparE yE

gAyan guNAn dashashatAnana adidEvaH

shEShOdhunApi samavasyati nAsya param....SB_02-07-41

brahma further explains to nArada, "When even I cannot understand all the guNa-s of ichChA shakti mahA puruSha ParamAtma. marIchi and other R^iShi-s cannot understand those guNa-s, then would others be able to understand this? It is known that ShEsha has a thousand faces and one may think that he knows ParamAtma very well. ShEsha praises ParamAtma with his thousand mouths. Still he has not found those infinite guNa-s of ParamAtma and he will never find it."

While explaining that none can understand all the guNa-s of ParamAtma, if we conclude that we would obtain puruShARtha-s only if we understand all His guNa-s, it would be a wrong perception. People who have ParamAtma's anugraha alone would get everything easily.

yEShAM sa Eva bhagavAn dayayEdanantaH

saRvAtmanAAAshritapadO yadi niRvyaLIkam

tE vai vidantytitaranti cha dEvamAyAM

naiShAm mamAhmiti dhIH shvasR^igAlabhaxyE..SB_02-07-42

Those who have the kindness of ParamAtma, such persons cross the mAya of ParamAtma and they would understand the guNa-s of ParamAtma according to their yOgyata. That means ParamAtma bestows His kindness on some and not on others. Then one may conclude that ParamAtma has vaiShamya (He differenciates) between various jIva-s. However, 'saRvAtmanAAAshritapadO yadi niRvyaLIkam' - those who trust His Lotus Feet without any deception in their mind would always receive His kindness. Thus He bestows, 'dvESha phala' to daitya-s and 'bhakti phala' to His bhakta-s and therefore He does not have any vaiShamya towards anyone. ParamAtma bestows His kindness only to those who do not have ahaM-mamakAra buddhi.

shrIlakumIvallabhanu hR^itkI

lAlajadoLiddakhiLa chEtana

jAlavanu mOhisuva triguNadi baddharanu mADi

sthUlakaRmadi ratara mADi su

lIlegaLa tiLisadale bhavadi ku

lAlachakrada teradi tirugisutihanu mAnavara....HKAS_13-16

shrIlakumIvallabhanu = laxmIpati ParamAtma

hR^itkIlAlajadoLiddu = residing in the lotus hearts of

akhiLa chEtana jAlavanu = of the trividha jIva-s

triguNadi = anAdi triguNAtmaka liMga dEha

baddharanu mADi = binds them to the svarUpa dEha

mOhisuva = creates affectionate attachment

sthUlakaRmadi = only in the sthUla kaRma

ratara mADi = engrossed or absorbed

sulIlegaLa = His krIDa-s or lIla-s

tiLisadale = without letting the jIva know

bhavadi = giving them birth in the yOni according to their kaRma-s

kulAlachakrada teradi = like a potters wheel

tirugisutihanu mAnavara = rambles the humans in the cycle of birth & death

laxmI dEvi, who is triguNAbhimAni is the provider of all shubha, exists as shrI nAmaka laxmI in the extreme sUxma rUpa is the abhimAni for mUla prakR^iti. shrI, bhU & duRga are abhimAni-s for the normal dhaRma-s of satva, rAjasa & tamO guNa-s.

jIva being three types as - sAtvika, rAjasa & tAmasa jIva-s and just as ParamAtma is nitya and anAdi, in the same way the svarUpa of jIva is nitya & anAdi. However, all the jIva-s are asvataMtra. All the jIva-s are under the control of ParamAtma.The svarUpa dhaRma-s of all the jIva-s are exhibited the by the prEraNa of ParamAtma.

biMba rUpi ParamAtma resides in the heart of the sthUla dEha as prEraka.

The reasoning that the jIva is anAdi nitya is explained in the 2nd adhyAya of viShNu rahasya which is referred below:-

kalpayitvAkhiLAnvashchAjjIvarARshI vailOkayaM..34

katichitpuruShA karaH katichiddhayarUpiNaH

siMhavyAghra mR^igAdInAm gaja gOjA vipaxiNAM...35

vR^ixagulmalatAdInAM makAraM bibhatOpare

aparE sadR^ishAkArA jhaShamInAdi yAdasAM....36

svarUpENaiva yE jIvA stAdR^ishAnaMta saMj~nakAH

guNairanEka sMkhyAkaiH pratyEkamapichAnvitAH..37

sAtvikaA shvEta rUpAstu shyAmastatrEva tAmasAH

tatrApi tAratamyEna shvEta shvEta tarAdikaM.....38

yathAyOgyatayA saRvE rAjasA shabalAsthathA

tatatdakAra sadR^ishaiRlimga dEhairanAdibhiH...39

kaMbukairiva saMbhannastatatdvaRnE pR^ithak pR^ithak

ParamAtma told brahma dEvaru, "After I created mahatatva-s, I looked at the heap jIva-s. Some jIva-s were by svarUpa itself in the shape of humans, some were horses, some were lion, tigers, elephants, cows, sheep, goats. Some other jIva-s were trees, plants & creepers. Some were fish, tortoise & other water creatures. Their svarUpa was so. Each of them were innumerable. Although their nature (guNa-s) innumerable and their individual guNa-s were not the same, these jIva-s were bound by the three guNa-s i.e. sAtvika, rAjasa & tAmasika guNa-s and they were classified as sAtvika jIva-s, rAjasaka jIva-s & tAmasika jIva-s. All the jIva-s had this classification. Their colors represented their guNa-s. The sAtvika jIva-s were white in color, the tAmasika jIva-s were black in clor, the rAjasika jIva-s were red in color.

Among the sAtvika jIva-s some were sAtvika-sAtvika, some were sAtvika-rAjasa and some others were sAtvika- tAmasika.

Among the rAjasika jIva-s some were rAjasika-sAtvika, some were rAjasika-rAjasika and some others were rAjasika-tAmasika.

Among the tAmasika jIva-s some were tAmasika-satvika, some were tAmasika-rAjasika and others were tAmasika-tAmasika.

These mixed jIva-s were represented by their mixed colors like pure white, white-red, white-black, red-white, pure red, red-black, black-white, black-red & pure black in the order of the above variations. Thus the jIva-s would display those respective guNa-s."

ParamAtma also told brahma dEvaru, "The svarUpa dEha of the jIva is covered by the liMga dEha of the same color."

Thus the jIva is bound by triguNa-s from anAdi kAla which is described by JagannAtha dAsa in this stanza as "triguNadi baddharanu mADi".

It would appear that ParamAtma has bound the jIva-s with the triguNa-s by

His ichChA and makes them sAtvika jIva-s or rAjasika jIva-s or tAmasika jIva-s.

Although the jIva is bound by triguNa-s from anAdi kAla, the jIva does not know his svarUpa, whether he is sAtvika, rAjasa or tAmasa due to the screens of jIvAchChAdhika and paramAchChAdhika. Refer for this understanding in HKAS_09-14

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

and the discussions that followed. To such jIva-s ParamAtma makes them perform kaRma according to their yOgyata to bestow phala on them - dEvata sharIra to the sAtvika-s and gives them increased bhakti, manuShya sharIra to the rAjasa-s & daitya sharIra to the tAmasa-s and makes them perform kaRma-s according to their yOgyata. The kaRma-s going on by His orders are construed by the jIva as the kaRma-s performed by himself. There lies the problem. The j~nAni-s realize the bhagavadsvarUpa and the ingnorant do not.

How come that some can realize this and some do not? Since the jIva is different from ParamAtma, how come we do not see Him?

We understand that ghee - 'tuppa' exists in butter. If we see the curds we do not see tuppa at all. If we churn the curds and extract butter and then heat this butter we get the 'tuppa'. In the same way agni exists wood. Externally we dont see the agni at all. Only when we rub wood against itself do we see fire. In the same although ParamAtma exists in all the jIva-s they do not see Him. Just as we churn curds to obtain butter and heat the same to obtain ghee, in the same way we must churn our j~nAna (curds) and realize ParamAtma mahime (butter). The j~nAna by way of guropadEsha that ParamAtma is saRvOttama is like the curds. ParamAtma's mahime is hidden in this j~nAna, which must be churned to understand His mahime by making His dhyAna in a samAdhI position and see ParamAtma who is different from jIva. The j~nAni-s thus see Him whereas the aj~nAni-s do not see Him.

While making the pot on a potters wheel, if we make a white dot at one point of the pot under making the entire circumference would be a white line and on the same white line one could make red dot leading to a red circumference or a black dot leading to a black circumference.

In the same way, ParamAtma rambles the jIva-s in the cycle of birth and death with ups and downs of sukha-duHkha referred as, "sukhasyAnaMtaraM duHkhaM, duHkhasyAnaMtaraM sukhaM, chakravat parivaRtaMtE"

Reference:-

IshavarassaRvabhUtAnAM hR^iddEshEERjuna tishyati

bhrAmayan saRva bhUtAni yamtrArUDhAni mAyayA..BG_18-61

ParamAtma is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

ParamAtma sits in the heart directing the living being. After changing bodies, the living entity forgets his past deeds, but ParamAtma, as the Knower of the past, present and future, remains the witness of all his activities. Therefore all the activities of living entities are directed by Him.

The living entity gets what he deserves according to his yOgyata and is carried by the material body, which is created under the direction of ParamAtma.

As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation. A person seated in a high-speed motorcar goes faster than one seated in a slower car, though the living entities, the drivers, may be the same. Similarly, by the order of the ParamAtma, material nature fashions a particular type of body to a particular type of living entity to work according to his past desires. The living entity is not independent. One should not think himself independent of ParamAtma. The individual is always under His control. Therefore it is his duty is to surrender.

vEdashAstra vichAragaidu ni

ShEdha kaRmava toredu nityadi

sAdhukaRmava mALparige svaRgAdisukhavIva

aidisuva pApigaLa nirayava

khEdamOda manuShyarige du

RvAdigaLigaMdhaMtamadi mahadu:HkhagaLanuNipa...HKAS_13-17

vEdashAstra = apouruShya vEda-s, smR^iti, itihAsa, sUtra-s and other sachChAstra-s

vichAragaidu = understanding them with proper thinking

niShEdha kaRmava toredu = leaving aside the niShiddha kaRma-s

nityadi = everyday

sAdhukaRmava = satkaRma-s

mALparige = those who perform

svaRgAdisukhavIva = gives them sukha in svaRga and as soon as their stock of puNya is exhausted He returns them to bhUlOka

pApigaLa = those who do niShiddha kaRma-s

nirayava = hell or hellish treatment

aidisuva = arranges to obtain

manuShyarige = nitya saMsArin-s

khEdamOda = mishra phala of duHkha-sukha

duRvAdigaLige = tamO yOgya jIva-s

aMdhaMtamadi = in aMdhaMtamassu

mahadu:HkhagaLanu = immense permanent duHkha

uNipa = gives this phala

Desription of the infinite virtuous qualities of ParamAtma in the apouruShya vEda-s is the real fund of knowledge. ParamAtma is known by the many vEda-s.

The purANa-s, itihAsa, paMcharAtrAgama, brahma sUtra-s (explaining the vEda-s) and other graMtha-s are collectively called sachChAstra-s.

Those who understand sachChAstra-s with proper thinking, by proper gurOpadEsha are the sAtvika jIva-s. The sAtvika jIva-s leave aside niShidddha kaRma-s and they always perform satkaRma-s and they do not have ahaM-mamakAra. ParamAtma provides svaRga sukha only to such sAtvika jIva-s. You reap as you sow; the phala is in accordance to the anusaMdhAna. As referred in BG, "xINE puNyE maRtyalOkam vishaMti" - as soon as the stock of puNya is over the jIva is sent back to bhU lOka for rebirth.

Those who perform niShiddha kaRma-s and pApa kaRma-s are driven to hell.

The humans, who come under the nitya saMsArin-s are rAjasa jIva-s. Theyperform mishra kaRma-s according to their yOgyata and they obtain phalawhich is a mixture sukha-duHkha. Their puNya kaRma-s lead them to svaRga andas soon as their stock puNya gets exhausted, they return to bhUloKa. TheirpApa kaRma-s lead them to naraka. Thus the jIva gets into the cycle ofsvaRga-bhU-naraka.

Those who argue and believe that jIva & Isha are same (or equal), takepleasure in claiming 'ahaM brahmAsmi, argue that this jagat is a myth andrefuse to accept in paMcha bhEda tAratamya - these are tamO yOgya-s. Theyare led to aMdhatamassu.

Thus the trividha jIva-s obtain trivdha phala-s.

niRguNOpAsakage guNa saM

saRga dOShagaLIyadele apa

vaRgadali sukhavittu pAlisuvanu kR^ipAsAMdra

duRgamanu eMdenipa traivi

dyaRge triguNAtIta saMtata

svaRga bhU narakadali saMchAravane mADisuva......HKAS_13-18

niRguNOpAsakage = bhakta-s who always meditates on ParamAtma. ParamAtma is not bound by the triguNa-s of sAtvika, rAjasa & tAmasa guNa-s, He is called 'niRguNa'. He has unusual AnaMda, j~nAna and infinite virtuous qualities andHe has no expectation from anyone.

guNa saMsaRga = resultant ahaM-mamakAra connected triguNa-s

dOShagaLa = demerits

Iyadele = would not give them

apavaRgadali = makes them complete the sAdhana, gives them His aparOxa bhAgya after liMga bhaMga

sukhavittu = provides unusual svarUpa AnaMda

kR^ipAsAMdra = kind ParamAtma

pAlisuvanu = would protect

duRgamanu = He is not available to His enemies / tamO yOgya-s or somber nitya saMsArin-s

eMdenipa = called so

traividyaRge = trividha jIva-s

triguNAtIta = He who is not bound by the triguNa-s

saMtata = always

svaRga = svaRga lOka

bhU = bhU lOka

narakadali = naraka lOka

saMchAravane mADisuva = rambles them

An appealing discussion from vyAsadAsa siddhAMta koumudI is taken for this stanza.

ParamAtma does not give the effects of demerits to the niRguNOpAsaka.

It becomes important to understand 'niRguNa'. The meaning given for the referred shlOka below by shrI madhvAchARya is appropriate in this context.

Reference:-

kaivalyaM sAtvikaM j~nAnaM kaRmaniShThaM tu rAjasam

prAkR^itaM tAmasaM j~nAnaM manniShThaM niRguNaM smR^itam..SB_11-25-24

Explanation by our AchARya as under:-

That j~nAna by which the jIva obtains mOxa (naiRguNya), that j~nAna is called niRguNa. The vij~nAna written in the R^ig vEda and other vEda-s is only j~nAna.

niRguNa j~nAna is more special than normal j~nAna. One should come to the firm conclusion that ParamAtma possesses the guNa-s unseen by him after he has studied the vEda-s & other shAstra-s. The bhakti filled j~nAna which does the anusaMdhAna of the unseen guNa-s of ParamAtma is - niRguNa j~nAna. Recognizing the guNa-s of ParamAtma by way of the sAtvika j~nAna obtained by the understanding of the shAstra-s is - niRguNa j~nAna. Those who do niRguNOpAsana are the bhagavad bhakta-s. Even if one has not studied shAstra-s but by nature constantly does the niRgUNOpAsana of vAsudEva ParamAtma those persons are called 'niRguNaru' or 'bhAgavataru' by the j~nAni-s.

shAMDilya says that those who firmly believe that ParamAtma exists as aMtaRyAmi in all the jaDa-s and all the jIva-s via mukhya prANa dEvaru are said to possess 'niRguNa j~nAna'.

By way of niRgiNOpAsAna one can quikly get the biMba daRshana.

Reference:-

prakR^itEH kriyamANAni guNaiH karmANi saRvaShaH

ahaMkAra-vimUDhAtmA kaRtAhamiti mAnyatE......BG_03-27

shrImadAchARya explains in tAtpaRya that ParamAtma is the kaRtR^i for all our actions. Those who understand that ParamAtma Himself rekindles our Actions based on our past kaRma and gives us phala accordingly and therefore ParamAtma is responsible for all the phala-s obtained and that none other is responsible for this - such a person is a true j~nAni. Although ParamAtma does and makes us do everything, He is not affected by the puNya-pApa arising out of that kaRma, He remains unaffected by the cycle of birth and death and He is not bound by the triguNa-s of sAtvika-rAjasika-tAmasika, where as the jIva does not have these qualities. The bewildered jIva, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by ParamAtma

Even the following reference gives the same meaning:-

prakR^ityaiva cha kaRmANi kriyamANAni saRvashaH

yaH pashyati tathAtmAnamakaRtAraM sa pashyati....BG_13-29

This body is made by material nature under the direction of ParamAtma, and whatever activities are going on in respect to one's body are not his doing. Whatever one is supposed to do, either for happiness or for distress, all are done by the direction of ParamAtma and nothing is done by the self.

There are two types of kaRtR^itatva-s 1) vikArarUpa kaRtR^itva and 2) svataMtrarUpa kaRtr^itva. prakR^iti has vikArarUpa kaRtR^itva. ParamAtma causes this too. Although the prakR^iti is jaDa vastu they are under the control of ParamAtma. shrI viShNu possesses svataMtra rUpa kaRtR^itva. This is said so in paiMgi shR^iti. 'avashaH' means nArAyaNa, which indicates that all the kaRma-s are under the control of ParamAtma and that He makes us do the same. The word 'prakR^iti' indicates triguNAtmaka prakR^iti at some places, at some places it refers to prakR^iShTa kaRta (Superior) ParamAtma and at some other places it indicates the svabhAva of a thing or a person.The trividha jIva-s have trividha svabhAva-s.

The dEvata-s have svabhAva-s like tatvaj~nAna, viShNu bhakti etc. They are therefore uttama-s. Similarly, there are madhyama-s and adhama-s. All this is according to their svabhAva guNa-s.

The aj~nAni thinks that all the kaRma-s which the prakR^iShTa kaRta ParamAtma does and makes us do are done by self with a feeling of ahaMkaRtR^itva, whereas the tatva j~nAni does not claim so. ParamAtma always exists as prEraka in all our j~nAna, kriya, ichCha etc. in the kaRma-s performed by jIva. The jIva is never independent. But He does not everrelate Himself to the phala of those kaRma-s. ParamAtma is pleased bykaRma-s performed with such understanding.

Reference:-

nAnyaM guNEbhyaH kaRtAraM yadA draShTAnupashyati

guNEbhyashcha paraM vEtti madbhAvaM sOOdhigachChati...BG_14-19

guNAnEtAnatItya trIndEhI dEhasamudbhavAn

janma-mR^ityu-jaraduHkhai vimuktOOmR^itamashnutE....BG_14-20

When the jIva understands that nArAyaNa ParamAtma is the kaRta for all thehappenings then he is considered as a manuShya or else he is considered as apashu (animal). Only by understanding that He is different from prakR^itiguNa-s one does not become a manuShya. One who understand that viShNu is thekaRtR^i and that He has extremely uttama guNa-s is entitled to be called amanuShya. Only a person who understands so becomes entitled for the bhagavadprApti mOxa. A person who is bhagavad prApti yOgya is manuShya.

shrI mahAlaxmI being abhimAni for prakR^iti takes the form of shrI, bhU &duRga. Although all the mukti & amukti yOgya-s are all bound by theserUpa-s, generally shrI rUpa is the satva rUpa which is bound to thedEvata-s, bhU rUpa is the rajO rUpa which is bound to the manuShya-s and duRga rUpa is bound to the daitya-s and these rUpa-s are the kaRtR^i-s.Those who have this j~nAna are manuShya-s. One must always realize that shrI viShNu possesses infinite times more guNa-s than mahAlaxmI and that He issaRvOttama.

He who conquers the bindings of shrI-bhU-duRga of this saMsAra and reaches ParamAtma is known as guNAtmayI or laxmI-tadguNAtmayI. He who passes throughthe security gate successfully is the one who reaches to meet the king. Inthe same way a jIva crosses the laxmI kR^ita baMdhana (binding of thetriguNa-s), i.e. by way of her anugraha and sees ParamAtma. We must realizethat, since ParamAtma is inseperable from laxmIdEvi, only after we obtainher anugraha do we see ParamAtma.

In BG_13-29 the word 'prakR^itEH' explained in the bhAShya indicates thedifferences of the kaRma-s of the j~nAni-s and aj~nAni-s.

The kaRma-s performed by the dEhEMdriya-s, manas & buddhi - 'vimUDhAtmAkaRtAhamiti manyatE' - meaning the jIva feels with ahaMkAra tha he has donethese kaRma-s - such a person is aj~nAni. Why so? - shrimadAchARya answerswith the words, "na hi pratibiMbasya kriyA" - meaning - pratibiMba which isin control of ParamAtma is never a kaRta for anything. Therefore, only anaj~nAni would claim that all the dEhEMdriyagata kaRma-s have been done byhimself.

However, the j~nAni firmly believes that ParamAtma exists as the prEraka inhis ichChA and other guNa-s and also in his dEhEMdriya-s, manas and he istherefore not bound by those kaRma-s. This is the main difference betweenj~nAni-s and aj~nAni-s.

Reference:-

mayi saRvANi kaRmANi saMnyasyAdhyAtmachEtasA

nirAshIRniRmamO bhUtvA yudhyasva vigatajvaraH ...BG_03-30

where kR^iShNa ParamAtma explains to aRjuna, "Surrender all your works untoMe, with mind intent on Me, and without desire for gain and free from egoismand lethargy and fight the war."

bhAShya explains - instead of claiming that 'I' have done everything, onemust say that kR^iShNa ParamAtma stands in me and He independently does all the kaRma-s and offer those kaRma-s to kR^iShNa ParamAtma. The jIva which has this kaRma sannyAsa is called adhyAtma chEtassu. All these kaRma-s must be offered to ParamAtma as if it is bhagavat pUja.

The feeling that, 'I have not done this' - is niRmamatva. One must understand that ParamAtma does everything and realize His kaRma kaRtR^itva -

thus says shrImadAchARya.

For 'nAnyaM guNEbhyaH kaRtAraM..', the bhAShya explains that vikAra rUpakaRtR^itva applies to dependent prakR^iti guNa-s and not for others.svataMtra rUpa kaRtR^itva is only for ParamAtma and not for others. If weargue that the guNa-s are svataMtra kaRtR^i-s and not others then, shR^itisays 'yadApashyatE rukmavaRNaM kaRtAmIshaM puruShaM brahmayOnim' - ParamAtmais a different kaRta from prakR^iti guNa-s. The mOxa dhaRma explains that Iam (jIva is) not svataMtra kaRta, neither is another jIva a svataMtra kaRta,only ParamAtma is svataMtra niyAmaka and He is saRva kaRta. None others are svataMtra.

The 'niRguNOpasaka' thus described is the aMtaraMga bhakta of ParamAtma.ParamAtma removes their connection with triguNa-s - after liMga bhaMga andprovides them mOxa.

For the sAtvika-s who perform satva kaRma-s, He provides the bhOga bhAgya in svaRga lOka. The nitya saMsAri mAnava experiences sukha-duHkha and roamsabout in bhU lOka. The enemies of ParamAtma, who are tamO yOgya are provided with nitya duHkha in naraka and aMdhatamassu.

mUvaroLagiddaru sariye sukha

nOvugaLu saMbaMdhavAgavu

pAvanake pAvana pArAtpara puRNasukhavanidhi

I vanaruhabhavAMDadoLu svaka

LEvara tadAkAra mADi pa

rAvarEsha charAcharAtmaka lOkagaLa poreva.....HKAS_13-19

mUvaroLagiddaru sariye = although He exists in His biMba rUpa in thesAtvika-rAjasa-tAmasa jIva-s

sukha nOvugaLu = the anaMda experienced by mukti yOgya-s and the duHkha experienced by tamO yOgya-s

saMbaMdhavAgavu = these would not connect themselves to ParamAtma

pAvanake pAvana = purer than the purest

pArAtpara = He is superior to laxmI dEvi who is superior to brahma vAyu and others

puRNasukhavanidhi = ParamAtma, who possesses complete AnaMda and infinite virtuous qualities

I vanaruhabhavAMDadoLu = in this brahmAMDa

svakaLEvara = by the dEha which is not different from Himself

tadAkAra mADi = as jIvAkAra in all the jIva-s and jIvAMtaRyAmi

parAvarEsha = ParamAtma as the niyAmaka for ramA, brahma, vAyu and others

charAcharAtmaka = sthAvara & jaMgama jIva-s and the jaDa-s

lOkagaLa = the jIva-s in the 14 lOka-s

poreva = protects

The mukti yOgya-s who have hari bhakti are sAtvika-s, the nitya saMsArimadhyama-s are rAjasika-s and the tamO yOgya-s who are enemies of ParamAtma& the enemies of His devotees are tAmasika-s.

ParamAtma resides as aMtaRyAmi in the trividha jIva-s. The phala-s ofsukha-mishra-duHkha experienced by the jIva-s connected to their triguNa-sdoes not affect ParamAtma.

gaMgA river, tulasI, cow, ashvattha are considered holy/pure on earthbecause ParamAtma pervades in them. ramA dEvi is extremely pure since ParamAtma exists as biMba in her. Even the sukha of ramA dEvi does notaffect ParamAtma. ParamAtma possesses svAkhya sukha. ParamAtma possessesinfinite crores more guNa-s than ramA dEvi, brahma & vAyu. vanidhi means -sea. ParamAtma possesses a sea of guNa-s like AnaMda others.

He pervades in all the things of this brahmAMDa by His own rUpa-s which arenot different from Himself, known by those names. Although He is theiraMtaRyAmi, He is bizarrely different from all the jIva-s and jaDa-s.

'Para' means laxmI dEvi. laxmI dEvi is superior to brahma & vAyu thusparAvara (para + avara) - parAvarEsha means - ParamAtma who is Lord of laxmIdEvi.

ParamAtma provides refuge to jIva-a and jaDa-s in the 14 lOka-s. The kindParamAtma protects those who always trust Him and praise.

animitta niraMtara swA

dhIna kaRtR^itvavanu maredE

nEnu mADuvudella hari oLahorage nalesiddu

tAnE mADvaneMdaridu ma

ddAneyaMdadi saMcharisu pava

mAnavaMdita oMdarexaNa biTTagala ninna....HKAS_13-20

svAdhIna kaRtR^itvavanu = that, 'I am the kaRta for everything'

maredu = forgetting this

EnEnu mADuvudella = all the kaRma-s going on through the dEhEMdriya-s

animitta = without expecting phala for those kaRma-s

hari = ParamAtma, who removes all sins

niraMtara = at all times

oLahorage = inside as jIvAMtAryAmi and outside as dEhAMtaRyAmi (within thedEha)

nalesiddu =exists

tAnE mADuvaneMdu = He does them all by His biMba kriya, initiates thetatvadEvata-s do the same and makes us do the same

eMdaritu = understanding so

maddAneyaMdadi = like a proud elephant

saMcharisu = roam around

pavamAnavaMdita = ParamAtma, who is praised by brahma & vAyu

ninna = you - the jIva

oMdarexaNa = even for half a second

biTTagala = would not leave

ParamAtma exists as biMba of the jIva from anAdi kAla. He is related to thejIva from endless times. ParamAtma is in no way benefited by the jIva. ThejIva cannot do anything without the prEraNa of biMba. biMba-pratibiMbarelationship is nitya, satya and anAdi.

The jIva is asvataMtra. Without the prEraNa of ParamAtma, neither the j~nAna shakti, nor the kriya shakti, nor the ichChA shakti is displayed.

The dependent jIva is not the kaRta for any kaRma. We must realize thatbiMba rUpi ParamAtma is the saRva prEraka, saRva pravaRtaka & saRva kaRta.

A jIva who understands tha above is not affected by those kaRma-s.JagannAtha dAsa tells us to understand this and roam about like a proudelephant. ParamAtma, who is served by brahma, vAyu and others would alwaysprotect such persons.

halavu kaRmava mADi dEhava

baLalisade dinadinadi hR^idayA

malasadanadi virAjisuva harimuRtiyane bhajisu

tiLivadI pUjAprakaraNava

phala supuShpAgrOdaka shrI

tuLasidaLavaRpisalu oppOnu vAsudEva sadA.......HKAS_13-21

halavu kaRmava mADi = performing various kaRma-s without expecting phala froM the same

dEhava baLalisade = without wasting the opportunity given - as 'sAdhanasharIra'

dinadinadi = everyday

hR^idaya = heart

amalasadanadi = pure 8 petalled temple

virAjisuva = sitting and shining there

harimuRtiyane = biMba rUpi ParamAtma

bhajisu = praise Him with bhakti

tiLivadu = understand so

I pUjAprakaraNava = this process of bhagavat pUja done with anusaMdhAna

phala = fruits

supuShpa = good aromatic flowers

agrOdaka = pure water

shrItuLasidaLava = shrI tuLasi leave

aRpisalu = if offered

vAsudEva = mOxa giver vAsudEva ParamAtma

sadA oppOnu = would accept at all times

The jIva-s perform various types of kaRma-s - primarily nitya kaRma-s &naimittika kaRma-s.

The trikAla saMdhyavaMdana, nitya dEvara pUja, service to elders, goodtreatment to guests fall under the category of nitya kaRma-s. EkAdashiupavAsa, chAtuRmAsa vrata, pitR^i kARya-s, fall under the category ofnaimittika kaRma-s.

saRvataMtra svataMtra ParamAtma is the kaRmapati and He exists as kaRmanAmaka in the jIva-s as mukhya kaRma prEraka. No kaRma can done without HisprEraNa. ParamAtma does and makes us do the shubha kaRma-s through the tatvadEvata-s and pApa kaRma-s through the asura-s.

Without realizing that ParamAtma is the saRvakaRta, the jIva performs allsatkaRma-s with ahaM-mamakAra in his mind is all a waste as it would notfetch sat-phala. We should thus not punish ourselves by performing kaRma-slike these.

One must realize that ParamAtma does and makes us do vyApAra-s according toanAdi kaRma of the jIva. This is real pUja. vAsudEva ParamAtma accepts allpUja-s done with this anusaMdhana by just offering Him, fragrant flower,juicy fruits, tulasi & water. ParamAtma does not accept any pUja withoutproper j~nAna.

dharaNi nArAyaNanu udakadi

turiyanAmaka agniyoLu saM

karuShaNAvhaya vAyuga pradyumnananiruddha

irutihanu AkAshadoLu mU

reraDu rUpava dharisi bhUtaga

karesuvanu tannAmarUpadi prajara saMtaipa.......HKAS_13-22

dharaNi = in earth

nArAyaNanu = narAyaNa rUpa

udakadi = in water

turiyanAmaka = turiya nAmaka vAsudEva

agniyoLu = in agni (fire)

saMkaruShaNAvhaya = saMkaRShaNa nAmaka ParamAtma

vAyuga = in air

pradyumna = pradyumna nAmaka ParamAtma

AkAshadoLu = in space

aniruddha = aniruddha nAmaka ParamAtma

mUreraDu rUpava dharisi = (3+2) i.e. taking 5 forms

irutihanu = exists

bhUtaga = as paMchamahAbhUtAMtaRgata

tannAma = by those names

rUpadi = by those rUpa-s

karesuvanu = called so

prajara = sthAvara & jaMgama jIva-s

saMtaipa = would protect

The sthUla dEha of all the jIva-s is made up of the paMchabhUta-s and theproportion of pR^ithvI in the sthUla dEha is highest. Therefore the sthUladEha is also called as the pARthiva dEha.

Besides, all the food that the jIva-s consume is also made up of thepaMchabhUta-s. Therefore, JagannAtha dAsa explains the process of upAsana ofpaMchabhUtAMtaRgata ParamAtma.

anna indicates 'pR^ithvI'. The water we drink indicates 'apa'. Oil & gheeindicate 'tEjasa'. The rasa-s in food we eat provide nourishment to usindicating 'vAyu' & 'AkAsha'.

mUla rUpi nArAyaNa exists in 'pR^ithvI'. He is the same udgItha nAmaka.

In 'apa' He exists as turiya nAmaka vAsudEva. He is the same as prasthAvanAmaka.

In 'tEjasa' agni He exists as saMkaRShaNa nAmaka. He is the same as nidhana nAmaka.

In 'vAyu' He exists as pradyumna nAmaka. He is the same as hiMkAra nAmaka.

In 'AkAsha' He exists as aniruddha nAmaka. He is the samea pratihAra nAmaka.

Thus, nArAyaNa, vAsudEva, saMkaRShaNa, pradyumna & aniruddha nAmaka ParamAtma exists as His 5 rUpa-s in the paMchabhUta-s by those rUpa-s,shapes & names.

Existing in His 5 forms in the sthAvara & jaMgama jIva-s protects them byproviding nourishment to the sthUla dEha through the food they consume.

ghanagatanu tAnAgi nArAyaNanu tannAmadali karesuva

vanada gaRbhOdakadi nelasiha vAsudEva sadA

dvani siDilu saMkaRShaNanu miM

chinoLu shrIpradyumna vR^iShTiya

hanigaLoLaganiruddhanippanu varuShaneMdenisi...HKAS_13-23

ghanagatanu = in the clouds

tAnAgi = as mEghAMtaRgata

nArAyaNanu = mUla rUpi nArAyaNa

tannAmadali = as mEgha nAmaka

karesuva = called so

vanada gaRbhOdakadi = in the rain water in the clouds

vAsudEva = vAsudEva nAmaka ParamAtma

sadA = always

nelasiha = exists

dhvani = thunder - noise of the clouds

siDilu = thunder bolt

saMkaRShaNanu = saMkaRShaNa nAmaka ParamAtma

miMchinoLu = in lightning

shrIpradyumna = pradyumna nAmaka ParamAtma

vR^iShTiya hanigaLoLage = as vR^iShTi in ever drop of rain

aniruddhanu = aniruddha nAmaka ParamAtma

varuShaneMdenisi = called as 'varuSha'

ippanu = exists

This stanza explains the paMcha rUpa-s of vR^ishTi vAchya ParamAtma in the pouring rain.

There are 5 components in the rain which pours 1) clouds, 2) water in the clouds, 3) thunder & thunder bolts due to clash of clouds, 4) lightning & 5)pouring rain.

mUla rUpi nArAyaNa pervades in the silent clouds as He is the Creator ofclouds. He is the same udgItha nAmaka.

prasthAva nAmaka vAsudEva ParamAtma pervades in the in the clouds.

nidhana nAmaka saMkaRShaNa ParamAtma pervades in the thunder & thunder bolts which occur due to clash of clouds.

hiMkAra nAmaka pradyumna ParamAtma pervades in the lightning which appears for a fraction of a second during the clash of clouds.

pratihAra nAmaka aniruddha ParamAtma pervade in every drop of rain which falls on the earth and which provides nourishment for growth of every plant. The enormous energy of lightning breaks Nitrogen molecules and enables their atoms to combine with Oxygen in the air forming Nitrogen Oxides. These dissolve in rain, forming Nitrates that are carried to the earth (Nitrogen fixation). Nitrates are the nutrients for plant life. Denitrifying bacteria in the earth reduces Nitrates to Nitrogen gas, thus replenishing Nitrogen to the atmosphere. This is what we know as Nitrogen Cycle.

ParamAtma causes this Nitrogen cycle. This is how we must recognize & realize the existence if ParamAtma in sR^iShTi while we study Science. This would lead us to a rewarding experience of the understanding of Science.

gR^iha kutuMba dhanAdigaLa sannahagaLuLLavarAgi vihitA

vihita dhaRma sukaRmugaLa tiLiyadale nityadali

ahara maithuna nidregoLagA

giharu saRvaprANigaLu hR^i

dguhanivAsi yanariyadale bhavadoLage baLaluvaru....HKAS_13-24

gR^iha = a house built by oneself or the one built by his father

kutuMba = family with wife & children

dhanAdigaLa = ones own or family's wealth / treasures

sannahagaLuLLavarAgi = engrossed in them

vihita = prescribed

avihita = proscribed

dhaRma = dhaRma-s relevant to the respective vaRNa-s

sukaRmugaLa = uttama kriya-s

tiLiyadale = not understanding - i.e. with ahaM-mamakAra

nityadali =everyday

ahara = consuming (prohibited) food for the sake of filling their stomach

maithuna = sleeping with women

nidrege = sleeping at restricted times

saRvaprANigaLu = all jIva-s (who have forgotten ParamAtma)

oLagAgiharu = they are constantly involved in these above things - thus forgetting ParamAtma - remain aj~nAni-s

hR^idguhanivAsiyanu = biMba rUpi ParamAtma, who resides in our heart

ariyadale = without knowing Him (about His saRvakaRtR^itva)

bhavadoLage = in this world of births & deaths

baLaluvaru =they suffer

Almost all jIva-s of this world are engrossed in their own way with their family, house and wealth.

Family being ones own wife, children, parents, friends & relatives. House & wealth could have been created by themselves or could have been inherited from their forefathers.

Humans are involved in an effort to increase ones enjoyment in life from the above sources by forgetting their prescribed and proscribed kaRma-s.

Those kaRma-s that please viShNu ParamAtma are all vihita kaRma-s. This is applicable to normal humans. However, a j~nAni realizes that the biMba rUpi ParamAtma existing as pratibiMba in the jIva is the kaRta for all the bhakti that he is doing in ParamAtma, and all the kaRma-s that he is doing and that He is the prEraka for all the kaRma-s.

shRutismR^itIRharErAj~nA is the normal vidhi. If one does kaRma-s with mamakAra filled in his heart and ahaMkAra kaRtR^itva, even if such kaRma-s are good kaRma-s they do not fetch puNya phala but they earn dOSha-s as they are not vihita kaRma-s.

Proscribed (avihita) kaRma-s do not please ParamAtma.

Performing prescribed kaRma-s, forgetting ParamAtma is also construed as avihita kaRma. This is the secret of kaRma-dhaRma.

All the vidhi-s performed by an individual as defined by the vaRNa & Ashrama fall under the category of dhaRma-s that pleases ParamAtma. kaRma-s performed according to those dhaRma-s are vihita kaRma-s.

Without realizing this secret kaRma-dhaRma, humans are engrossed in satisfying their hunger, amassing wealth, performing avihita kaRma-s. This is their prime objective in life. They are absorbed in excessive sex and too much sleep and even at prohibited times. Thus they waste the opportunity of 'mAnava janma' given to them.

They forget the biMba rUpi ParamAtma residing in their heart and do not realize His saRvakaRtR^itva and suffer in this world of births & deaths.

Performing kaRma-s with the understanding of the secret that all the dhaRma-s & kaRma-s that we perform is the prEraNa of biMba rUpi ParamAtma is vihita kaRma indeed.

jaDaja saMbhava khaga phaNipa keM

jeDeyariMdoDagUDi rAjisu

taDaviyoLagippanu sadA gOjAdrijanu enisi

uDupaniMdabhivR^idhdhigaLa tA

koDuta paximR^igAhigaLa kA

rODala kAvanu tattadAvhayanAgi jIvaranu......HKAS_13-25

jaDaja saMbhava =brahma dEvaru - born in the Lotus Flower

khaga = garuDa dEvaru

phaNipa = shESha dEvaru

keMjeDeyariMda = R^idra dEvaru who has red hair

oDagUDi = along with them

rAjisuta = shines

aDaviyoLagippanu = resides in forests

sadA = always

gOjAdrijanu = the sthAvara & jaMgama jIva-s born in the mountains

enisi = known as adrija nAmaka ParamAtma

uDupaniMda =via chaMdra, who is the naxatrAdhipati

abhivR^idhdhigaLa = growth the to the forest plant & animal life

tAkoDuta = He give them

paxi = birds

mR^iga =animals

ahigaLa = snakes

jIvaranu = and other jIva-s

kArODala = nIla mEghashyAma vaRNa shrI kR^iShNa ParamAtma (kAr = black clouds, oDala = sharIra)

tattadAvhayanAgi = gOja & adrija nAmaka ParamAtma

kAvanu = would protect

In the forest, ParamAtma resides along with chatuRmukha brahma, garuDa, shESha, R^idra and others dEvata-s in the trees and plants therein.

ParamAtma is known as gOja & adri in the animals living mountains of the forest.

naxatrAdhipati chaMdra is known as uDupa. chaMdrAMtaRgata ParamAtma provides growth to the plants by His cool rays.

kR^iShNa ParamAtma provides food to the birds, animal, plants & snakes in the forest and protects them.

aparimita sanmahima narahari

vipinadoLu saMtayisuvanu kA

shyapiyanaLedava sthaLagaLali saRvatra kEshavanu

khapati gaganadi jalagaLali maha

shapharanAmaka bhaktaranu ni

ShkapaTadiMdali salahuvanu karuNALu dinadinadi.....HKAS_13-26

aparimita = infinite

sanmahima = niRdOSha mahA mahima saMpanna

narahari = shrI narasiMha ParamAtma

vipinadoLu = in the forest

saMtayisuvanu = would protect

kAshyapiyanaLedava = vAmana nAmaka ParamAtma who measured the earth with his foot

sthaLagaLali = in villages, towns & cities

saRvatra = at all places, at all times and under all conditions

kEshavanu = kEshava nAmaka ParamAtma

khapati = hR^iShIkEsha ParamAtma who is prEraka for all the iMdriya-s

gaganadi = those move about in space

jalagaLali = for those who move about in water

maha shapharanAmaka = saRvOttama matsya rUpi ParamAtma

bhaktaranu = His aMtaraMga bhakta-s

niShkapaTadiMdali =genuinely (free from fraud)

dinadinadi = everyday / everytime

karuNALu = kind ParamAtma

salahuvanu = would protect

ParamAtma does not have any doSha-s. He possesses infinite virtuous qualities. He is therefore 'aparimita sanmahima'.

narasiMha nAmaka ParamAtma protects us while we move about in the forest. This saMsAra is itself like a forest. narasiMha rUpi ParamAtma helps us to cross this forest of saMsAra.

kashyapa muni went round the earth as a token of obeisance to parashurAma after He performed ashvamedha yAga. That is how the earth came to be known as kashyapi. Born to aditi-kashyapa, vAmana nAmaka ParamAtma appeared before bali chakravaRti and asked for a gift of 3 feet land and in His enormous form as trivikrama nAmaka ParamAtma measured the 14 lOka-s with His single foot. trivikrama rUpi vAmana resides in villages, towns, cities and other places and protects everyone.

As kEshava nAmaka ParamAtma existing all places, at all times and in all states protects all the jIva-s.

ParamAtma pervades in humans from toe to head (ApAdamouLipaRyaMta). Our sthUla dEha is piMDAMDa rUpa brahmAMDa. The brahmAMDa is made up of 14 lOka-s. Starting from toe till the head, the 14 lOka-s pervade in our dEha in the sUxma way. trivikrama, who measured 14 lOka-s with His foot pevades in this entire sthUla dEha and He is the prEraka for all the iMdriya-s. hR^ishI - means iMdriya, Isha - means niyAmaka, thus the same trivikrama is also hR^iShIkEsha ParamAtma (khapati) is the niyAmaka for the iMdriya-s. The all pervading trivikrama nAmaka hR^iShIkEsha rUpi ParamAtma, called as khapati protects the birds & others which fly in space.

vEdOddhArAka matsya rUpi ParamAtma protects the fish, whale, crocodile, which live in water.

ParamAtma genuninely protects all His bhakta-s whether they are on earth, water, space.

kAraNAMtaRyAmi sthUlava tAra vyAptAMshAdi rUpaka

sAra shubha praviviktanaMda sthUla nissAra

Aru rasagaLanaRpisalpari

gI rahasyava pELade sadA

pAramahimana rUpaguNagaLa nenedu sukhisutiru....HKAS_13-27

kAraNa = the anAdi liMga sharIragata jaDa kaRma-s is the kAraNa for sR^isHTi

aMtaRyAmi = as triguNAMtaRgata kaRma vAchaka

sthUla = by the shape of sthUla dEha

avatAra = as jIvAMtaRyAmi jIvAkAra

vyApta = pervading as biMba in the jIva

aMsha = infinite aMsha rUpa-s of vAsudEva etc. which are not different from the the mUla nArAyaNa rUpa

AdirUpaka = and other rUpa-s

sAra = vastugata rasa vishESha

shubha = svAkhya rasa accepted by ParamAtma

pravivikta = rasa that cannot be seen

AnaMda = AnaMda rasa

sthUla = sthUla jaDa rasa

nissAra = the rasa required as nutrition for growth

Aru rasagaLanu = 6 types of rasa-s as above

aRpisalu = aikya chiMtana of rasAMtaRgata bhagavadrUpa-s & svabiMba

alparige = to ayOgya-s

I rahasyava = the secret of saRvasamaRpaNe

pELade = without telling them

ApAramahimana = ParamAtma, who has infinite mahime

rUpa = infinite rUpa-s

guNagaLa = infinite virtuous qualities

nenedu = remembering Him

sukhisutiru = remain happy

6 types of bhagavadrUpa-s are explained as under:-

kAraNa rUpa

aMtaRyAmi rUpa

sthUla rUpa

avatAra rUpa

vyApta rUpa

aMsha rUpa

Factors of kAraNa-kaRta-kARya are primary for the creation of this world and its contents.

For making anything there must be a 'kAraNa'. For example - to make an earthen pot one needs mud clay, which is the kAraNa vastu. The potter who makes this pot is the 'kaRta'. The creation of the pot is 'kARya'.

In the same way, Adi mUla svarUpi shrIman nArAyaNa uses mUla prakR^iti as the kAraNa vastu to create this jagat (kaRya). ParamAtma is the kaRta. ParamAtma, who is the kAraNa for jagat sR^iShTi and therefore shrIman nArAyaNa rUpa is the kAraNa rUpa. In the same, the creation of jIva-s, Adi sR^iShTi, sthiti, destruction and all the vyApAra-s are done ParamAtma in His kARya-kAraNa-kaRta rUpa-s.

Existing as biMba in the trividha jIva-s, recognized by those shapes, known by those names - this bhagavad rUpa is the aMtaRyAmi rUpa.

Purusha nAmaka ParamAtma rUpa pervading in the piMDAMDa sthUla sharIra from toe to the head is the sthUla rUpa. piMDAMDa rUpa is a replica of the brahmANDagata virADrUpa.

matsya, kURma, rAma, kR^iShNa are examples of avatAra rUpa-s. These rUpa-s and the original mUla shrIman nArAyaNa rUpa are the same. There is not aniota of difference in these rUpa-s. ParamAtma is paripURNa, svagata bhEda vivaRjita & nityAnaMda guNa pURNa.

The rUpa by which He pervades inside & outside the entire brahmAMDa, in all the chEtana-s, and even in the smallest things - that rUpa is His vyApta rUpa.

All the jIva-s are the pratibiMa-s of ParamAtma.

Reference:-

mamaivAMshO jIvalOke jIvabUtaH sanAtanaH...BG_15-07

All the jIva-s are aMsha rUpa-s (fragmental parts) of ParamAtma means that they are ParamAtma's pratibiMba aMtaRgata rUpa-s. These aMsha rUpa-s are different from jIva. Although aMsha rUpi exists as jIvAkAra, He is different from the jIva. ParamAtma is biMba and the jIva-s are pratibiMba.

ShaDrasa-s (6 rasa-s) must be offered to the 6 rUpa-s described above. The 6

rasa-s are:-

sAra rasa

shubha rasa

pravivikta rasa

AnaMda rasa

sthUla rasa

nissAra rasa

6 types of rasa-s as above must be offered to ParamAtma by aikya chiMtana of rasAMtaRgata bhagavadrUpa-s & svabiMba.

This secret of saRvasamaRpaNe must not be disclosed to ayOgya-s

We should constantly remember ParamAtma, who has infinite mahime, infinite rUpa-s, infinite virtuous qualities and remain happy.

jalagatODupanamala biMbava meluveveMbati haruShadiMdali

jalacharaprANigaLu nityadi yatnagaivaMte

haladharAnuja bhOgyarasagaLa

neleyanariyade pUjisuta haM

balisuvaru puruShARthagaLa satkulajarAveMdu.....HKAS_13-28

jalagata = in the water that lies in lakes & seas

uDupana = naxatrAdhipati chaMdra

amala biMbava= clear pratibiMba

meluveveMba = that I would eat

atiharuShadiMdali = very happily

jalacharaprANigaLu = fish and other water animals

nityadi = always

yatnagaivaMte = they try

haladharAnuja = kR^iShNa i.e. the younger brother of balarAma (haladhara -he who has the plough as his weapon, anuja -younger brother)

bhOgyarasagaLa = svAkhya rasa accepted by ParamAtma

neleyanariyade = without knowing this secret

satkulajarAveMdu = with the feeling that, "we are born in an uttama kula"

pUjisuta = performing pUja

puruShARthagaLa = i.e. the four values like dhaRma, aRtha, kAma & moxa

haMbalisuvaru = they desire

Water borne creatures like fishes etc. try to consume the pratibiMba of chaMdra which appears in water. But their effort goes waste as they cannot do so.

In the same way, without knowing about the svAkhya rasa that ParamAtma accepts, common people feel proud about their svataMtra kaRtR^itva and then perform the pUja of ParamAtma. Without realizing the biMba kriya bhAva of ParamAtma and without realizing that He exists by those respective names in the bhOjana rasa-s, they expect puruShARtha-s and they proudly claim that they belong to uttama kula. shrI kR^iShNa ParamAtma would never accept such pUja.

Whether one belongs a good aMsha, uttma vaRNa, or one may be performing satkaRma-s always, if one does not have the right anusaMdhAna, any pUja is not accepted by ParamAtma.

dEva R^iShi gaMdhaRva pitR^i nara dEva mAnava danuja gOja kha

rAvi modalAdakhiLa chEtana bhOgyarasagaLanu

yAvadavayavagaLoLagiddu ra

mAvaranu svIkaripa yAva

jjIvagaNakke svayOgya rasagaLanIyaneMdeMdu....HKAS_13-29

dEva = all dEvata-s starting brahma until shatastha-s

R^iShi = all R^iShi-s

pitR^i = chirapitRi-s

gaMdhaRva = dEva mAnAva gaMdhaRva vaRga

naradEva = manuShysa-s who are chakravaRti-s

mAnava = manuShyottama-s - these five types of jIva-s

danuja = rAxasa-s (born in danu - patni of kashyapa muni)

gO =cows (bulls included)

aja = goats

khara = donkey (horses included)

avi = sheep (buck)

modalAda = and others

akhiLachEtana = all the trividha jIva-s

bhOgyarasagaLanu = rasa-s worth consuming

yAvat avayavagaLoLage iddu = pervading in all parts of the body

ramAvaranu = laxmIpati shrIman nArAyaNa who has infinite crores of guNa-s more than laxmI dEvi

svIkaripa = accepts

yAvajjIvagaNakke = to all the jIva-s

eMdeMdu =always

svayOgya rasagaLanu = the rasa-s which are nutrients for the sharIra

Iva = accepts those rasa-s by His biMba kriya and satisfies the jIva-s

The five types of mukti yOgya jIva-s are classified as paMcha jIva vaRga as under:-

The dEvata vaRga starting from brahma is called the dEvata gaNa. Well known j~nAni-s like, vasiShTa, saptaR^iShi-s and other R^iShi-s are called R^iShi gaNa. This includes the kaRmaja dEvata-s upto puShkara (as refererred by saMkaRShaNa oDeyar)

chira pitR^i-s are called pitR^i gaNa. dEva gaMdhaRva-s upto ajAnaja dEvata. manuShya gaMdhaRva-s.

pR^ithu, naLa, mAMdhAta, manushya chakravaRti-s are categorized as nara dEva gaNa.

ParamAtma exists in the trividha jIva-s as biMba. Different beings consume different foods. They consume different food items according to their yOgyata. Their rasa-s are different. rasa vAchya ParamAtma exists as rasAMtaRgata in those rasa-s. rasAMtaRgata bhagavdrUpa-s are the svAkhya rasa-s. These svAkhya-s are the same are not different than Himself. Accepting the svAkhya rasa-s means playing about in His own rUpa-s (performing krIDa). Thus the biMba kriya is performed. Then the pratibiMba jIva obtains satisfaction (tR^ipti). This is the secret of bhOjana kriya.

laxmIpati shrIman nArAyaNa who has infinite crores of guNa-s more than laxmI dEvi accepts those rasa-s by His biMba kriya and satisfies the jIva-s provides them the rasa-s which are the nutrients for the sharIra of the jIva-s by pervading in the entire sharIra.

Performing bhOjana is not only eating food. It encompasses whatever we hear, see, feel (touch), smell & taste. The different vyApAra-s performed by our kaRmEMdriya-s, accepting viShaya-s through our manas, saMkalpa shakti through chitta, j~nAna kARya through our buddhi - all these fall under the category of bhOjana rasa. By pervading in the entire sharIra of all the jIva-s, He does us and makes us do the various vyApAra-s. This is His 'achiMtyAdbhuta vyApAra'.

oraTu buddhiya biTTu loukika

haraTegaLanIDADi kAMchana

paraTi lOShTAdigaLu samaveMdaritu nityadali

puruTagaRbhAMDodaranu sa

tpuruTaneMdenisellaroLagi

dduruTukaRmava mALpaneMdaDigaDige nenevutiru...HKAS_13-30

oraTu buddhiya = claiming along with ahaMkara & mamakAra, "What I say is always right." - is called oraTu buddhi

biTTu = leaving aside

loukika haraTegaLanu = dry discussion about the worldly things - which is a waste of time

IDADi = keeping them far away

kAMchana = silver

paraTi = coconut shell

lOShTa = tiles

AdigaLu = and other things

samaveMdaritu = consider them as same

puruTagaRbhAMDodaranu = ParamAtma, who is the Father of brahma and He who holds infinite brahmAMDa-s in His belly

satpuruTaneMdenisi = Superior than charAcharAtmaka jagat

ellaroLagiddu = existing as biMba in the trividha jIva-s

uruTu = saRvOttamma ParamAtma

kaRmava mALpanu = does all the kaRma-s as kaRma prEraka makes us do all the kaRma-s

eMdu = understanding so

aDigaDige = again and again

nenevutiru = remember saRvakaRta ParamAtma

A person who always says with ahaMkAra and mamakAra that what he says is right always - such a person is described to have 'oraTu buddhi'.

Most people in this world waste their time in dry discussions about the worldly affairs. Those who resist such discussions usually consider that gold and coconut shell as the same. It does not mean that they do not know its value, but they are unaffected by the extremely high or no value of those things. They see at sukha & duHkha in the same way. Such people are 'samadaRshi-s'.

JagannAtha dAsa is a forceful writer. He reminds us again that saRvOttama ParamAtma exists in the trividha jIva-s and in order to provide salvation to them, He does and makes them do various kriya-s and therefore we must always remember Him.

bHUtaLadi janarugaLu maRmaka mAtugaLanADidare sahisade

ghAtisuvaratikOpadiMdali echcharipa teradi

mAtuLAMtaka jAra hE nava

nItachOrane ennalu tanna ni

kEtanadoLiTTavara saMtaisuvanu karuNALu.......HKAS_13-31

bHUtaLadi = on the earth

janarugaLu = common people

maRmaka = that which pains the manas

mAtugaLanADidare = that speech (if they speak)

sahisade = without tolerating

atikOpadiMdali = angrily

ghAtisuvaru = they would come to beat

echcharipa teradi = reminding them that they should not talk so again

mAtuLAMtaka = "Oh, You killer of your uncle kaMsa"

jAra = womanizer (of gOpika-s)

hE navanItachOrane = Oh You Stealer of butter from the houses of gOpika-s

ennalu = although they know these insulting address of ParamAtma, those who still recognize His as niRdOShi

tanna nikEtanadoLu = in vaikuMTha mukta maMdira

iTTu = would keep them there

avara = such aMtaraMga bhakta-s

karuNALu = kind ParamAtma

saMtaisuvanu = would keep them happy

Stealing, womanizing & denying are common pApa kaRma-s commited by people. If one tries to expose them, the pApa kaRta would get angry as they have been trying to hide their defects and display themselves as good persons. This is indeed self-denial. They get angry and attempt to beat up the person who exposes them.

But, ParamAtma is not so. He has infinite virtuous qualities and He has no dOSha-s at all. One should not accuse ParamAtma of any faults even as a joke.

Universally, a person loves his uncles quite much and they also trust them quite well and the vice versa is also true. However, kR^iShNa killed His own uncle. Although, this is considered as a 'dOSha' in the real sense, this is to be considered as good guNa of ParamAtma.

gOpika-s desired the companionship of kR^iShNa ParamAtma. During rAmAvatAra ParamAtma had blessed the agni putra R^iShi-s with His embrace. Those R^iShi-s were born as gOpika-s in gOkula. That is how ParamAtma kept His promise of His companionship with them by playing rAsa krIDa etc. with the gOpika-s.

ParamAtma is svaramaNa. The jIva-s obtain AnaMda from Him but He does not expect any thing from them. laxmI dEvi who exists in the gOpika-s and ParamAtma is the strI rUpa biMba, plays around in His own rUpa-s. That is why He is svaramaNa. The gOpika-s who are the pratibiMba-s via laxmI dEvi got their AnaMda. Therefore ParamAtma does not have the defect of being a 'womanizer'.

During His childhood, kR^iShNa ParamAtma stealthily entered the houses of gOpika-s to steal curds and butter. This is how He came to be known as 'navanIta chOra'. There is nothing in this world that ParamAtma does not like. Everything belongs to Him. When one takes away some thing that does not belong to one, then he can be called a thief. Since everything belongs to Him, kR^ishNa cannot be called as thief.

Also, nava - 9, nIta - pApa-s of bhakta who does bhakti in Him with nIta, chOra - one who takes away (as explained by saMkaRShaNa oDeyar) thus, He is the destroyer of pApa-s. Therefore, when you address Him as 'navanIta chOra' & 'mAvana koMdava', He would infact destroy our pApa-s.

Thus even if we accuse Him with 'niMdA stuti', it would be considered as a praise to ParamAtma and not abuse to Him. He would still keep them in vaikuMTha mukta maMdira as His aMtaraMga bhakta-s and would keep them happy.

harikathAmR^itasAravidu saM taru sadA chittayisuvudu ni

ShThurigaLige pishunarigayOgyaridanu pELadale

niruta sadbhaktiyali bhagava

chcharitegaLa koMDADi higguva

parama bhagavaddAsarige tiLisuvudu I rahasya......HKAS_13-32

hari = ParamAtmA, Lord nArArAyaNA

kathA = the story of the Supreme Lord as told in the Vedas

amR^ita = nectar or that essence which leads to mOxa

sAra = a portion (summary) of this great story which is AdhyAtmik in nature

idu = this graMtha

saMtaru = bhagavad bhakta-s who look forward for bhagavad anugraha

sadA = always

chittayisuvudu = think of this graMtha always

niShThurigaLige = those who reject this graMtha and abuse the same

pishunarige = those who count only the dOSha-s in this

ayOgyaridanu = persons who are engrossed in worldly viShaya-s and forgetting ParamAtma and those who show disrespect to this graMtha

pELadale = without advising them about this graMtha

niruta =always

sadbhaktiyali = with clean mind and bhakti

bhagavachcharitegaLa = story about ParamAtma's lIla & mahima

koMDADi = praising ParamAtma

higguva = those who remain extremely happy

parama = uttamAdhikAri-s

bhagavaddAsarige = bhagavad bhakta-s

I rahasya = the tatva meaning of this graMtha

tiLisuvudu = should advise

'hari' i.e. ParamAtma Himself is the pratipAdya dEvata of this graMtha. 'kathA' - unimaginable amount of guNa-s, kriya-s , avatAra-sand the various lIla-s that He has displayed in those avatAra-s and if all these are meditated upon regularly and churned, the resulting kathAmR^itasAra is the final product (this graMtha) - harikathAmR^ita sAra.

By reading and listening to this harikathAmR^itasAra regularly, one is liberated of the bhava rOga, which leads to kaRma vimOchana. Obtaining experience of svarUpagata AnaMda is the nectar concentrate.

The mahime of this graMtha can only be understood by uttamAdhikAri bhagavad bhakta-s and not by others. Such persons are holy persons. Only these persons are entitled to listen to HKAS.

This graMtha must not be advised to those who count only the dOSha-s in this HKAS, or persons who are engrossed in worldly viShaya-s and forgetting ParamAtma and those who show disrespect to this graMtha. They are not entitled to read this.

Those who always remember the Lotus Feet of the Lord with bhakti, their manas would be purified with bhagavadbhakti.

The tatva meanings of this graMtha must be discussed persons who have a clean mind and bhakti and those who like to listen the stories about ParamAtma's lIla & mahima and praise Him constantly.

satyasaMkalpanu sadA E nittudE puruShARthaveMdari

datyadhika saMtOShadali nenevutta bhuMjisuvudu

nityasukhasaMpURNa parama su

hR^ittama jagannAthaviThThala

battisi bhavAMbudhiya chitsukha vyakti koDutippa......HKAS_13-33

satyasaMkalpanu = ParamAtma. All the vyApAra-s of this world go on accordingto His saMkalpa

sadA = always (right from sR^iShti to mukti)

EnittudE = whatever He gives aaccording to His ichChA (according to the yogyata of the jIva)

puruShARthaveMdaritu = consider that as puruShARtha

atyadhika saMtOShadali = with great happiness

nenevutta = remembering His greatness

bhuMjisuvudu = accept and experience the dvaMdva phala-s like - profit-loss, victory-defeat, praise-insult etc.

nityasukhasaMpURNa = nityAnaMda ParamAtma

parama suhR^ittama = as a close friend to the jIva

jagannAthaviThThala = biMba rUpi JagannAtha viThThala

battisi = enables (crossing the sea of saMsara)

bhavAMbudhiya = sea of saMsAra

chitsukhavyakti = helps the jIva to obtain svarUpagata AnaMda

koDutippa = gives (nityAnaMda mukti sukha)

All the vyApAra-s going on in this world are according to the ichCha of ParamAtma.

'tEna vinA tR^iNapi na chalati.' not even a blade of grass moves without His saMkalpa. Since saRvataMtra svataMtra ParamAtma does and makes the jIva do all the kriya-s according to the svarUpa yOgyata of the jIva, He is called 'satya saMkalpa'.

His ichCha is final. None can change that. None can put any condition on His ichCha.

This entire world is under His control. Whatever He gives to us is prasada indeed. We must have the uttama anusaMdhAna that meditating about Him is our bhAgya. Such people always remain happy. He is the pravaRtaka for our manOvR^itti-s. We get only what we deserve and that too by His saMkalpa alone.

Reference:-

"yadR^icchChAlAbha tuShTasya tEjO viprasya vaRdhatE"

Gist:- A person who remains happy with whatever he gets by the prEraNa of ParamAtma, his tEjassu would ever increase.

"asaMtuShTaH sukham vipra nApnOtyapi surEshvaraH."

Gist:- Even if he is dEvEMdra, if he is not happy with what he gets, he will never obtain any sukha.

"AyARchitEna labhdhEna alpayatnEna vA punaH" - vishNu rahasyOkti

Gist:- We should remain happy with whatever we obtain without much effort, think that it puruShARtha and remember ParamAtma.

We should remember His greatness with great happiness accepting and experiencing the dvaMdva phala-s like - profit-loss, victory-defeat, praise-insult etc.

Then, nityAnaMda ParamAtma would remain as a close friend to the jIva & biMba rUpi JagannAtha viThThala would enable the jIva to cross the sea of saMsara and help the jIva to obtain svarUpagata AnaMda.

This ends the 13th saMdhi.