-Translated by SGP Char

Chapter 16: datta svAtaMtrya saMdhi

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

kAruNika hari tannoLippA

pAra svAtaMtraya guNadi

nAnUru tegedu sapAda AroMdadhika aravattu

nArigitta dviShODashAdhika

nUru pAdatrayava tanna sha

rIradoLagIpari vibhAgava mADi tripadAhva..HKAS_16-01

kAruNika = kind ParamAtma who causes sR^iShTi

hari = ParamAtma

tannoLippa = that which exists in Him

apAra = infinite

svAtaMtraya guNadi = from the svarUpabhUta svAtaMtrya (freedom) guNa

nAnUru tegedu = makes up into 400 parts

sapAda = 1/4th i.e. one quarter

AroMdadhika = 6+1 = 7

Aravattu = 60

nArigitta = gives 67 & 1/4th to His consort laxmI dEvi

dviShODashAdhika = 2x16 = 32

nUru = 100

pAdatrayava = 3/4th i.e. three quarters

tanna sharIradoLage = keeps with Himself 132 & 3/4th

Ipari = in this way

vibhAgava mADi= divides His freedom

tripadAhva = gayatri maMtra pratipAdya ParamAtma (or tri - trividha chEtana-s, pa - pAlaka, da - does kARya-s according to their svarUpa yOgyata

Thus laxmI dEvi gets to keep 67.25 parts and ParamAtma keeps 132.75 parts.

ParamAtma is saRvOttama. ramA dEvi and all other dEvata-s are under His control. All the jIva-s depend on Him.

The current saMdhi explains as to how saRvataMtra svataMtra ParamAtma has divided His infinite freedom into various parts to enable performance of those respective kARya-s like sR^iShTi, sthiti & laya.

Two things are absolutely needed for performing any kARya - kaRtR^itva shakti and svAtaMtrya guNa. Both these are not the same. It must be clearly understood that they are entirely different. Only then will one be able to appreciate this saMdhi.

kaRtR^itva shakti - is the capability of a person to do a particular task. This depends on the strength (shaktyAtmaka) of a person. For example, a wheel is capable of turning round. This capability cannot be displayed without the influence of external force. In order to put the wheel in action (kaRtR^itva shakti), it needs an external force (shakti).

svAtaMtrya - This could be understood as 'taMtra' - means the technique in creating a thing. The technique is closely related to the thing itself. 'sva' - means converting the technique into a task in such a way that it functions without any other help. The ability of the jIva-s or jaDa-s to action their kaRtR^itava shakti is called 'svAtaMtrya'.

The difference existing between ParamAtma and all the jIva-s is that the jIva-s are dependent on Him. This is the difference between 'svataMtratava' & 'asvataMtratva'.

ParamAtma does not need the help of others to carry out the jagadvyApAra. svAtaMtrya is the svarUpa of ParamAtma.

All the jIva-s are extremely dependent on ParamAtma. Their svarUpagata ichChA shakti, j~nAna shakti & kriya shakti are all under control of ParamAtma. The existence of these guNa-s indicates the difference between jIva & jaDa. The dependent jIva has j~nAna shakti and ichChA shakti whereas the jaDa-s don't have the same.

Thus ParamAtma is saRva svataMtra, whereas all the jIva-s are asvataMtra.

Reference:-

"svataMtramasvataMtra cha dvividhaM tatvamiShyate

svataMtrO bhagavAn viShNuH bhAvAbhAvoudvidhEtarat"

..tatva sAMkhyAna graMtha maMgaLAcharaNa saMdhi

There are two tatva-s i.e. svataMtratva and asvataMtratva. bhagavAn viShNu alone is svataMtra. The entire dependent world and all the jIva-s are asvataMtra.

Extremely kind ParamAtma brings the asR^ijya jIva into sR^iShTi to facilitate them to go on the path of sAdhana by existing in the jIva as jIvAMtaRyAmi and enables their kaRtR^itva shakti by His ichChA by way of biMba kriya & He does and makes the jIva do the kARya-s.

There is no inter-difference between His various avatAra-s, rUpa-s, names or kriya-s. Therefore, ParamAtma is svagatabhEda vivaRjita. There is no difference between Him and His svAtaMtrya guNa-s. ParamAtma possesses infinite svAtaMtrya guNa-s.

However, out of those infinite guNa-s He has distributed only 400 parts as under:-

laxmI dEvi - 67.25 parts

ParamAtma - 132.75 parts (as svagata svataMtra)

bramAdi chEtana-s - 200 parts

Total = 400 parts.

Since saRvataMtra svataMtra ParamAtma has made three divisions as above, He is called tripadAhva

ParamAtma is saRvataMtra svataMtra. There is no difference between Him and His svataMtra guNa. When we say that He distributes His svataMtrya to the jIva-s, it means that He enters the asvataMtra jIva in His rUpa and remains inseparable from the jIva, as jIva nAmaka, as jIvAdhAra and He initiates the kaRtR^itva shakti of the jIva. This is initiated as His biMba kriya. Initiating the kriya-s by way of His biMba kriya shakti in all the jIva-s according to their yOgyata is known as 'datta svAtaMtrya'. It would be wrong to conclude that ParamAtma has given away His freedom to the jIva-s by that measure. 'datta' - means that He initiates as biMba in the jIva-s by that measure. 'datta svAtaMtrya' - means the jIvanniShTha vyApAra of ParamAtma by way of His biMba kriya.

satyalOkAdhipanoLage ai

vatteraDu pavamAnanoLu nA

lvattu mEleMTadhika shivanoLagiTTanippattu

chittajEMdraroLaidadhika dasha

tattvamAnigaLenipa suraroLu

hattu IraidakhiLajIvaroLiTTa niravadya....HKAS_16-02

satyalOkAdhipanoLage = in brahma, who heads the satya lOka

aivatteraDu = 52 parts

pavamAnanoLu = vAyu dEvaru

nAlvattu mEleMTadhika = 48 parts

shivanoLage = pARtvatI pati mahAR^idra

ippattu = 20 parts

iTTanu = He kept

chittaja = manmatha - born from the manas of paramAtma

IMdraroLu = svaRgAdhipati iMdra

aidadhika dasha = 15 parts

tattvamAnigaLenipa = other tatvAbhimAni dEvata-s (not including brahma, vAyu, R^idra, manmatha & iMdra)

suraroLu = tatvAbhimAni dEvata-s upto shatastha dEvata-s, kaRmaja-s up to puShkara,

hattu = in these dEvata-s He gives 10 parts

akhiLajIvaroLu = 24 crores jIva-s of dEva gaMdhaRva-s upto ajAnaja dEvata-s, 100 crores of R^ishi-s included in the ajAnaja dEvata-s, mukti yOgya jIva-s from manuShya gaMdhaRva-s up to the blade of grass

Iraidu = 10 parts (2x5=10)

niravadya = dOShadUra ParamAtma

iTTa = gave it to them for performing various jagadvyApAra-s

In the previous stanza, JagannAtha dAsa had explained that out of 400 parts, 200 parts were divided between Him and laxmI dEvi. In this stanza, he explains the division of the remaining 200 parts.

chatuRmukha brahma is the adhipati for satya lOka. ParamAtma does the sR^iShTi kARya by residing in brahma as aMtaRyami. For this purpose ParamAtma has given him 52 parts of svAtaMtyra.

vAyu dEvaru is mahatatvAbhimAni. pavamAna nAmaka vAyu does the tatva kARya-s in the trividha jIva-s. ParamAtma has given him 48 parts.

R^idra dEvaru, who is the ahaMkAra tatvAbhimAni dEvata and helps us to keep our concentration on the Lotus Feet of the Lord gets to keep 25 parts.

manmatha was born from the manas of ParamAtma inside the brahmAMDa. That is why the other name for manmatha is chaittaja. shachi pati iMdra issvaRgalOkAdhipayi. iMdra & kAma are manObhimAni-s. They get to keep 15 parts among them.

The dashakaraNAbhimAni-s, paMcha bhUta & tanmAtrAbhimAni-s get to keep 10 parts to enable them to facilitate tatva kARya.

saRvataMtra svataMtra ParamAtma exists as aMtaRyAmi in all the above dEvata-s and does the jagadvyApAra through them and all the tatva kARya-s and makes the jIva do the same.

By way of biMba kriya, ParamAtma does and makes the dEva-s and dAnava-s do the the jagadvyApAra and He remains unaffected by the resultant kaRma phala.He is therefore called 'niravadya'.

Summarizing the above:-

brahma (including saraswati) = 52 parts

vAyu (including bhArati) = 48 parts

R^idra (includes garuDa, shESha & their wives) = 20 parts

iMDra & kAma (includes their wives shachi & rati) = 15 parts

All other tavAbhimAni dEvata-s put together = 10 parts

dEva gaMdhaRva-s upto ajAnaja dEvata-s etc. = 10 parts

TOTAL =155parts

kalimodalugoMDakhiLa dAnava

roLage nAlvattaidu I pari

tiLidupAsane mADu mareyade parama bhakutiyali

iLeyoLage saMcharisu lakumI

nilayanALALeMdu saRva

sthaLagaLali saMtaisutippanu geLeyanaMdadali..HKAS_16-03

kalimodalugoMDu = starting from extremely tamO yOgya kali

akhiLa dAnavaroLage = all the daitya-s until the blade of grass

nAlvattaidu = 45 parts in all the tAmasa daitya-s put together & in the rAjasa-s from puraMjana till the blade of grass

I pari = in this way

tiLidu = understand by way of shAstra by guropadEsha

mareyade = without forgetting

parama bhakutiyali = with extreme bhakti

upAsane mADu = perform upAsana

lakumI nilayana = ParamAtma who gives protection to laxmI dEvi

ALALeMdu = servant of the servants

iLeyoLage = on this earth

saMcharisu = roam about fearlessly

saRva sthaLagaLali = at all places and times

geLeyanaMdadali = like a close friend

saMtaisutippanu = would always protect us from the obstacles created by daitya-s

JagannAtha dAsa explains the division of the balance 45 parts out of 400 parts of svAtaMtrya.

kali is the lowest among the tamO yOgya jIva-s.

1) There is one group of jIva-s starting from the lowest kali until the blade of grass.

2) Starting puraMjana is at the highest level among nitya saMsArins falling under the madhyama rAjasa jIva-s until the blade of grass is another group of jIva-s.

tamO yOgya-s enemies of ParamAtma & bhagavad bhakta-s and mishra jIva-s who sway between j~nAna and aj~nAna together get to keep 45 parts and ParamAtma performs vyApAra by way of biMba kriya through them.

We must not forget this secret and meditate on ParamAtma with immense bhakti. biMba rUpi ParamAtma activates the kaRtR^itva shakti of the jIva according to the svarUpa yOgyata of the jIva.

We must pay attention to laxmI pati ParamAtma and meditate on His biMba kriya-s and remember that our kaRtR^itva shakti is under His control and roam around on this earth as one of the servant of His servant.

ParamAtma always protects those true bhakta-s who meditate on Him without ahaMkaRtR^itva abhimAna

Summarizing stanzas 1 to 3 of this saMdhi:-

ParamAtma possesses infinite svAtaMtrya guNa-s out of which He has just taken 400 parts for distribution as under:-

The distribution of svAtaMtrya shakti can be explained by way of a commonly known example.

Electrical power (shakti) is distributed through wires which can be made up of different metals. The current flowing through the wire (glow of a lamp at the end of the wired) depends on various factors such as the nature of the metal (of the wire), thickness of the wire, length of the wire, temperature which is explained in a simple word as RESISTANCE, by Electrical Engineers.

In the same way, the different levels of jIva-s (tAratamya) are entitled for different svAtaMtrya shakti.

avanipa svAmitva dhaRmava

svavashamAtyarigittu tA ma

ttavara mukhadali rAjakARyava mADisuva teradi

kavibhirIDita tanna kaLegaLa

divija dAnava mAnavaroLi

TTavirata guNatrayaja kaRmava mADi mADisuva....HKAS_16-04

avanipa = the king who rules the kingdom

svAmitva dhaRmava = having authority as his dhaRma

svavasha = to those who are under his control

amAtyarige = ministers (also includes all others who work for the king)

ittu = gives them the powers to do work on his (king's) behalf

tA = king himself

mattavara mukhadali = through them

rAjakARyava = rules the kingdom

mADisuva teradi= according to his (king's) orders

kavibhirIDita = ParamAtma, who is praised by j~nAni-s

tanna kaLegaLa = biMba rUpi ParamAtma being kriya prEraka as aMtARyAmi in all the jIva-s

divija = dEvata-s from bramha till the blade of grass (mukti yOgya sAtvika chEtana-s)

dAnava = tamO yOgya daitya-s from kali till the blade of grass (

mAnavaroLu = rAjasika nitya saMsArins from puraMjana till the blade of grass

iTTu = giving them to them as His biMba rUpa

avirata = remains inseparable from jIva

guNatrayaja = the three guNa-s i.e. satva, rajas & tamO guNa-s

kaRmava = shubha, mishra & ashubha kaRma-s

mADi mADisuva = does by His biMba rUpa and makes the jIva do the same

A king of a land has authority over his subjects. The subjects are under his control. They need to obey his orders.

The king distributes his powers to his ministers and rules the kingdom through them. These ministers would have several people down the line, like deputy ministers, village heads and these people are vested with powers according to their levels and these are the people who are close to the king. These people down the line perform their functions according the orders of the king. Here lies the Lord-servant relationship.

Just as the above Lord-servant relationship, saRvataMtra svataMtra ParamAtma is ever praised by ramA, brahma & other dEvata-s. ParamAtma bestows His svAtaMtrya parts in them by existing as aMtaRyAmi in them and by way of His biMba kriya does and makes them do various kARya-s. The prEraka shakti by way of His sannidhAna in His biMba rUpa in those jIva-s is indeed His saRvataMtra svAtaMtrya guNa. The jIva-s have tAratamya from anAdi nitya kAla. In the same way ParamAtma too is anAdi & nitya. ParamAtma enters the jIva, initiates and does the kriya by His biMba rUpa and makes the jIva do the same which is seen as action in real life. The action displayed is according to the svarUpa yOgyata & anAdi kaRma. "The action of pratibiMba is seen only if the biMba does any action." Thus all jIva-s are under His control. The jIva cannot do anything without His prEraNa. ParamAtma is the prEraka, whereas the jIva is the prERya. ParamAtma is niyAmaka whereas thejIva is the niyamya.

The jIva-s are classified into three categories from anAdi kAla as - mukti yOgya sAtvika jIva-s, mishra yOgya nitya saMsAri-s rAjasa jIva-s & tamO yOgya dAnava-s tAmasika jIva-s entitled for aMdhatamassu.

In this way, ParamAtma exists in divija, mAnava & dAnava and makes them do the puNya kaRma-s, mishra kaRma-s & pApa kaRma-s respectively.

puNyapApagaLIteradi kA

ruNyasAgara dEvadAnava

mAnavaroLiTTavara phala vyatyAsavane mADi

bannabaDisuva bhaktihInara

sannutasukaRma gaLa tegedu

prapannarige koTTavara sukhabaDisuvanu subhujAvha....HKAS_16-05

kAruNyasAgara = ParamAtma, who is a sea of kindness

Iteradi = in this way

puNyapApagaLa = makes the jIva do pApa-puNya-mishra kaRma-s according to their anAdi jaDa kaRma-s during the sthiti state

dEva = sAtvika mukti yOgya jIva-s from brahma till the blade of grass

dAnava = tAmasika tamO yOgya jIva-s from kali till the blade of grass

mAnavaroLu = rAjasika nitya saMsArins from puraMjana tillthe blade of grass

iTTu = gives the svataMtra to enable them to perform their kaRma

avara = those trividha jIva-s

phala vyatyAsavane mADi = differentiates phala-s arising out of their respective kaRma-s as sukha for bhakta-s, duHkha for enemies and mishara phala for mishra-s according to their svarUpa yOgyata

bannabaDisuva = makes them tired

bhaktihInara = tAmasika tamO yOgya-s who do not have bhakti in ParamAtma

sukaRmagaLa = their puNya kaRma-s

tegedu = takes away from them

prapannarige = to His bhakta-s who pay obeisance to Him

koTTu = distributes to them

avara sukhabaDisuvanu = makes them happy

subhujAhva = consumes the svAkhya rasa only

puNya is accumulated by satkaRma-s like viShNu bhakti, respect for devotees, performance of vrata-s, satkaRma-s according to R^itu, kAla etc.

pApa is obtained by enmity towards viShNu, promoting mithyAvAda, enmity towards devotees of viShNu, troubling good people like obstructing their satkaRma-s etc.

mishra phala is obtained by a mixture of the above.

ParamAtma is so kind that He brings the jIva from the asR^ijya state to sR^iShTi and ultimately provides kaRma vimOchana by liMga bhaMga and grants mOxAnaMda.

Existing in the trividha jIva-s ParamAtma exhibits their puNya, pApa or mishra kaRma-s by way of His biMba kriya i.e. by bestowing parts of His svagata svAtaMtrya.

However, at some stages even mukti yOgya jIva-s may do pApa kaRma-s because of aj~nAna or influence of kalyAvEsha or shApa (curse). There are several examples of such instances in our purANa-s. Such people very soon realize their mistake and offer repentance at the Feet of ParamAtma. The kind ParamAtma takes away their pApa-s and distributes them to the daitya-s. However, He simultaneously takes away the puNya phala accumulated by daitya-s for their performance yaj~na, yAga etc. with ill intentions, and gives it to dEvata-s / His bhakta-s.

One may start doubting that ParamAtma has 'vaiShamya'. This doubt is cleared in the next stanza.

mANikava koMDaMgaDiyoLaji

vAna kottApuruShana samA

dhAna mADuva teradi daityaru nityadali mALpa

dAna yaj~nAdigaLa phala yaja

mAna tAnapaharisi asamI-

chIna sukhagaLa koTTu asurara mattaranu mALpa....HKAS_16-06

aMgaDiyoLu = in a shop where different things are sold

mANikava koMDu = the shop keeper takes valuable money from his customer

ajivAna kottu = sells him 'ajivAna' (omaM seeds) which are indeed inexpensive

A puruShana = that customer who has given him (the shopkeeper) the money

samAdhAna mADuva teradi = satisfies him by his talks

daityaru = the daitya-s

nityadali mALpa = done by them every days

dAna yaj~nAdigaLa phala = the phala entitled to them against the dAna,yaj~na and other puNya kaRma-s done by them

yajamAna = ParamAtma

tAnapaharisi = He takes them away from the daitya-s

asamIchIna sukhagaLa koTTU = gives them temporary sukha which ultimately leads to duHkha

asurara = enemies of ParamAtma who are aMdhatamassu yOgya

mattaranu mALpa = makes them intoxicated / inebriated and makes them behave with ahaMkAra and throws them in darkness of ignorance and leads them to hell

The duRjana-s who are enemies of ParamAtma perform yaj~na & yAga for obtaining kAmARtha-s. They purpose is to look for temporary happiness. JagannAtha dAsa explains this by way of an example.

A foolish person goes to a shop with his valuable jewelry. He needs the most inexpensive item called 'OmaM". The person gives away his valuables to the shop keeper and obtains 'OmaM'. The shop keeper knows the value of those jewels; however the foolish person is extremely satisfied with the 'OmaM'.

In the same way, the daitya-s who are enemies of ParamAtma, perform various yaj~na-s, dAna-s and other satkaRma-s for obtaining kAma bhOga. They yearn for temporary happiness. They never expect to obtain mukti. Their svarUpagata guNa obstructs them from mukti sukha. The daitya-s perform puNya kARya-s by the prEraNa of tatvAbhimAni dEvata-s. Their puNya phala goes to dEvata-s while the daitya-s obtain the temporary happiness as desired.

ParamAtma is like the Shopkeeper in the example above. The daitya-s are like the foolish customer who is happy with 'OmaM' seeds. The jewelry is like the puNya kaRma-s (yaj~na, dAna etc.) performed by daitya-s. The OmaM' seeds sold by the shopkeeper is like the temporary sukha expected by the daitya-s.

ParamAtma is the yajamAna. He does not allow the puNya phala to reach the daitya-s but gives them temporary happiness and makes them intoxicated / inebriated and makes them behave with ahaMkAra towards sajjana-s who are bhagavad bhakta-s and the daitya-s trouble these devotees. Therefore ParamAtma throws the daitya-s in darkness of ignorance and leads them to hell.

ENalAMchananamalakiraNa kra

mENa vR^iuddhiyanaidi lOgara

kANagoDadiha kattaleya bhaMgisuva teradaMte

vainatEyAMsagana mURti

dhyAnavuLLa mahAtmarige su

j~nAnabhaktyAdigaLu vaRdhisi sukhava koDutihavu..HKAS_16-07

ENalAMchanana = chaMdra

amalakiraNa = cool rays

kramENa =starting from pratipada till pouRNima during shukla paxa

vR^iddhiyanaidi = increase in small proportions

lOgara kANagoDadiha = that which does not allow anything to be seen

kattaleya = i.e. darkness which is spread around

bhaMgisuva teradaMte = vanishes

vainatEyAMsagana = garuDa vAhana ParamAtma

mURti dhyAnavuLLa = he who meditates on the biMba rUpi ParamAtma

mahAtmarige = those sajjana-a who have bhagavad bhakti in their svarUpa

suj~nAna = the good j~nAna that ParamAtma is saRvOttama, tAratamtya exists, paMchabhEda exists

bhaktyAdigaLu = bhakti at the Feet of the Lord, vairAgya saMpattu

vaRdhisi = increase day by day

sukhava koDutihavu = sukha on earth and svarUpagata AnaMda after life

'ENalAMchana' is the other name for chaMdra as he compared to a deer.

The Moon rays are cool and pleasant. The moonlight increases in it's power from pratipada till pouRNima in the shukla paxa of a month. chaMdra has 16 kaLe-s and one of them is his svarUpa kale. The other 15 kaLe-s are displayed on each day from pratipada to pouRNima. The full Moon on pouRNima enables us to see all that is hidden in darkness.

In the same way, j~nAna, bhakti & vairAgya would be increasingly bestowed to a person who is engrossed in the dhyAna of garuDa vAhana ParamAtma. garuDa is the son of kashyapa R^iShi & vinatA dEvi. Therefore, garuDa is also called 'vainatEya'. ParamAtma is called 'vaintEyAMsaga' since He travels on garuDa.

Those devotees who firmly meditate on the ParamAtma in their hearts are mahAtma-s. These mahatma-s are increasingly bestowed with suj~nAna, bhakti & vairAgya like the increasing moon rays to put them on the road of sAdhana.

Belief in jagat satya, hari saRvOttama, vAyu jIvOttama, paMcha bhEda, tAratamya are classified as suj~nAna. aj~nAna disables us from seeing ParamAtma just as darkness does not allow us to see something. ParamAtma dhyAna enables us to dispel the darkness of ignorance and achieve biMba daRshana.

datta svAtaMtrya saMdhi

janapanarikeya chOra pagaloLu

dhanava kaddoyIvyalavana

vaguNagaLeNisade poreva koDadire shixisuva teradi

anuchitOcitakaRma kR^iShNA

RpaNavenalu kaigoMDu tannara

maneyoLiTTanaMdapaDisuva mAdhavAnatara...HKAS_16-08

janapana = a king's

arikeya = order (of the king)

chOra = a thief (by the order of the king)

pagaloLu = in broad daylight

dhanava kaddu = robs the money of others

oydu = takes that loot (to the king)

Iyalu = gives it to the king

avana = the thief's

avaguNagaLeNisade = (the king) does not look at pilfering guNa of the thief

poreva = protects the thief

koDadire = if the thief does not give the looted money to the king

shixisuva teradi = he would be punished

anuchita = pApa kaRma-s

ucitakaRma =puNya kaRma-s

kR^iShNARpaNavenalu = offer them to kR^iShNa ParamAtma (without having thefeeling of ahaMkaRtR^itva)

kaigoMDu = He would accept them

tannaramaneyoLiTTu = keeps the in His Palaces such as vaikuMTha & other muktidhAma

mAdhava = laxmI pati ParamAtma

anatara = the true devotees who offer everything to ParamAtma

anaMdapaDisuva = after liMga bhaMa via kaRma vimOchana provides them svarUpagata nityAnaMda mukti sukha

The subjects of a kingdom are under the control of the king of that land.They obey the orders of the king. Those who disobey the king are punished.That is the rule of the king in that kingdom.

If a thief steals or pilfers the property of others (invades a country) by the order of the king and when he presents the same to the king, then the king becomes happy and rewards that thief and pardons his act of theft. However, if the thief does not give the stolen goods to the king then that person (thief) is punished by the king as per the law of the land.

ParamAtma is the King of the World. The jIva that has performed pApa kaRma-s is like the thief who has committed the theft by the order of the king. If the thief hands over the stolen goods to the king then the thief is pardoned. In the same way, if a bhakta realizes with uttamAnusaMdhAna that all the puNya kaRma-s and pApa kaRma-s under His control and says to ParamAtma "Oh Lord, You are saRvataMtra svataMtra. I am in Your control. You are the One who does and makes me do all the pApa kaRma-s according to my anAdi kaRma. I am offering that to You. Please pardon my offences", and offer the dvaMdva kaRma-s to ParamAtma without the feeling of ahaMkaRtR^itva, then the kind ParamAtma accepts those kaRma-s, pardons His bhakta and protects him.

mAdhava nAmaka ParamAtma would keep such of His devotees after liMga bhaMa via kaRma vimOchana in His Palaces such as vaikuMTha and other places of muktidhAma provides them svarUpagata nityAnaMda mukti sukha.

annadannAdanna nAmaka

munna pELda prakAra jIvaro

LannarUpa pravEshagaidavaravara vyApAra

bannabaDadale mADi mADisi

dhanyarivarahudeMdenisi trai

guNyavaRjita tattadAhvayanAgi karesuvanu...HKAS_16-09

annada = provides nutrition to sthUla dEha by 'anna' (or viShaya-s) in His aniruddha rUpa

annAda = consumes food by existing at the mouth of the sthUla dEha in His pradyumna rUpa

anna nAmaka = anna shabda vAchya ParamAtma

munna pELda prakAra = as explained in the previous saMdhi (pitR^igaNa saMdhi)

jIvaroLu = in the trividha jIva-s

annarUpa = as anna rUpa in anna

pravEshagaidu = enters the sthUla dEha from the mouth (by way of rasa vibhAga)

avaravara vyApAra = the kriya-s according to sthUla dEha of those respective jIva-s

bannabaDadale = without getting tired

mADi = accepts the svAkhya rasa and does the prEraNa for doing those kriya-s

mADisi = makes us do the same through the tatvAbhimAni dEvata-s and provides satisfaction to the jIva-s

ivaru = the jIva-s who experience this satisfaction

dhanyaru = fortunate

eMdenisi = they feel so (ParamAtma gives the credit to them although He is the prEraka and the jIva is the prERya)

traiguNyavaRjita = ParamAtma does not have the triguNa-s that the jIva has

tattadAhvayanAgi = existing in the respective iMdriya-s by those shapes and size and known by those names

karesuvanu = known by those names by the j~nAni-s

JagannAtha dAsa explains in this stanza that ParamAtma exists in the trividha jIva-s and does and makes them do their svarUpagata dhaRma-s according to their yOgyata by way of His biMba kriya.

"annaMdAtIti annadaH" - ParamAtma is called 'anna' as he provides food for all the jIva-s

"annamattEti annAda" - ParamAtma consumes food. Therefore He is called 'annAda'. He swallows the entire world during praLaya, He thus annAda.

"adyatEtticha bhUtAni tasmAddanaM taduchyatE iti" - as told in taittriya upanishad, ParamAtma exists as anna in the world and provides nourishment to all the jIva-s, He is thus called 'anna'. He accepts svAkhya rasa of the food by existing as rasAMtaRgata in the food and provides satisfaction to the jIva.

ParamAtma exists as 'anna' in the following ways to various jIva-s:-

1) svAhAkhya anna rUpa for dEvata-s as svAhA nAmaka vAsudEva

2) svadhAkhya anna rUpa for pitR^I dEvata-s as svadhA nAmaka saMkaRShaNa

3) phalAkhya anna rUpa for mAnava-s as phala nAmaka pradyumna

4) tR^iNAkhya rUpa for pashu-s as tR^iNa nAmaka aniruddha

Enormous mahimA saMpanna ParamAtma enters the jIva as annada-annAda-anna nAmaka ParamAtma and provides nutrition the sthUla dEha. Then the jIva obtains satisfaction of having eaten food and feels that he has himself digested the same.

salila biMdu payObdhiyoLu bI

Lalu vikAravanaidaballude

jalavu tadrUpavane aiduvudella kAladali

kalimalApahanaRchisuva sa

tkulajara kukaRmagaLu tA ni

ShkaluShakaRmagaLAgi puruShARthagaLa koDutihavu...HKAS_16-10

salilabiMdu = water drop

payObdhiyoLu = in xIra samudra

bILalu = when it falls

vikAravanu aidaballude = would the milk of the xIra samudra become diluted by any measure? Meaning the concentration of that milk would not change at all

jalavu = that one drop of water

tadrUpavane = the rUpa of milk (because the water drop joins an ocean of milk

aiduvudu = would assume so

ella kAladali = at all times

kalimalApahana = niRdOShi ParamAtma who routs all dOSha-s

aRchisuva = one who performs His pUja offering all the dvaMdva kaRma-s with this uttamAj~nAna

satkulajara = sajjana-s who do not doubt the shrIman madhva shAstra (here, we must not construe this as those born in uttama vaMsha because even duRjana-s are born in uttama satkula)

kukaRmagaLu = pApa kaRma-s

tA = by bhagavad anugraha

niShkaluShakaRmagaLAgi = they become niRdOSha puNya kaRma-s

puruShARthagaLa = dhaRma, aRtha & kAma on earth and mOxa in paralOka

koDutihavu = would fetch us

The milk in the xIra samudra would not get diluted by a drop of water falling in the same. The water loses it's identity and merges into milk.

In the same way, the kind Lord is called kalimalApaha since He routs all pApa-s. Here 'kali' means the pApa kaRma-s initiated by the daitya-s. These pApa-s are the filth. Since ParamAtma removes all these filth He is called 'malapaha'. When one concentrates on the Lotus Feet of the Lord the pApa kaRma-s done either due to aj~nAna or kalyAveSha or shApa (curse) would get converted to puNya kaRma-s like the water drop which merges to milk in the xIra samudra. These pApa kaRma-s would not be an obstruction on their road to sAdhana. This apart, they would obtain dhaRma, aRtha & kAma on earth and nityAnaMda mOxa in paralOka.

In this example, the water drop is similar to the pApa kaRma-s, mahimAsaMpanna ParamAtma is like the xIra samudra, Just the like water becomes milk by falling the ocean of milk, in the same way the pApa kaRma-s niShkaluSha kaRma-s.

mogadoLage mogaviTTu muddisi

maguviniM bigidappi snEhadi

tegedu tanna sthanagaLuNisuva jananiyaMdadali

agaNitAtmanu tanna pAdA

bjagaLa dhEnipa bhaktajanarige

praghaTakanu tAnAgi soukhyagaLIva saRvatra...HKAS_16-11

mogadoLage = in the face of the child

mogaviTTu = keeping her face

muddisi = with irresistible affection

maguviniM = her child

bigidappi = affectionately embraces the child

snEhadi = with affection

tegedu = taking her child in her hand

tanna sthanagaLuNisuva = feeds her milk to the child

jananiyaMdadali = just like this mother

agaNitAtmanu = mahAsaMpanna ParamAtma

tanna pAdAbjagaLa = His Lotus Feet

dhEnipa = those who meditate (on His Lotus Feet)

bhaktajanarige = His devotees

praghaTakanu tAnAgi = provides His aparOxa daRshana

saRvatra = at all states, at all times and all places

soukhyagaLa Iva = keeps them happy by providing anaMda

It is usual for a mother to give her love and affection to her child.

She brings the child close to her face and kisses the child with irresistible affection and embraces the child takes the child in her lap and feeds her milk to the child. The child thus becomes happy and satisfied.

In the same way, ParamAtma also protects His devotees who always remember His Lotus Feet.

Reference:-

anayAshchiMtayaMtO mAM yE janAH paRyupAsatE tEshAM nityAbhiyuktAnAM yOgaxEmaM vahAmyaham.. BG_09-22

Gist

One who thinks about ParamAtma always by way of devotional service such as hearing, chanting, remembering, praying, worshipping, serving the Lotus Feet of ParamAtma, such acitivities makes devotee auspicious and full of spiritual potencies; indeed, they make the devotee perfect in self-realization. The kind ParamAtma bestows merciful protection to such a devotee.

To such a devotee, who always thinks about Him becomes entitled for His anugraha and obtains His aparOxa daRshana.

He eliminates all their pApa-s and purifies them apart from protecting them at all times and at all places.

tOTiganu bhUmiyoLu bIjava

nATabEkeMdenuta hitadali

mOTeyiM nIretti sasigaLa saMtaisuvaMte

pATu baDadale jagadi jIvara

ghOTakAsyanu sR^ijisi yOgyate

dATagoDadale saluhutippanu saRvakAladali....HKAS_16-12

tOTiganu = a farmer who works on the field to grow crops

bhUmiyoLu = in the earth

bIjava nATabEkeMduenuta = in order that the seeds take roots in the earth

hitadali = with a good heart

mOTeyiM =

nIretti = lifting water from the well

sasigaLa = the small plants which grow from the seeds

saMtaisuvaMte = just as he protects them

pATu baDadale = without getting exhausted

ghOTakAsyanu = shrI hayagrIva ParamAtma (ghOTa - horse, Asya - face)

jagadi = in this brahmAMDa

jIvara = the jIva-s which are fit for sAdhana

sR^ijisi = brings them to sR^iShTi

yOgyate = according to their svarUpa yOgyata (capabilities)

dATagoDadale = without letting them cross their limits of capability

saRvakAladali = right from sR^iShTi till mukti and beyond

saluhutippanu = protects

A farmer, ploughs the field and levels the same and sows the seeds, supplies water to the field and nourishes the earth with fertilizers so that the plants sprout up and they grow well. He continuously feeds the field plants carefully with water drawn from a well. In this way the farmer protects the plants.

In the same way, ParamAtma brings the asR^ijya jIva-s to sR^iShTi by providing liMga dEha by which the jIva gets attached to it's anAdi kaRma and and thus arrives in sR^iShTi.

ParamAtma is also called 'ghOTakAsya' as He has the face of a Horse. ghOTakAsya ParamAtma, who brings the jIva to sR^iShTi, does and makes them do their sAdhana according to their svarUpa yOgyata, gives them birth in many species and makes them reduce their kaRma while He nourishes and protects them.

saRva kAla - means from asR^ijya state till the state of mukti, thus ParamAtma protects the jIva-s at all times (saRva kAla).

The farmer does get tired while he looks after the plants and protects them. However, ParamAtma is never tired. He protects the jIva-s effortlessly.

In the above example, ParamAtma is like the Farmer, jIva is like the seed, jagat sR^iSTi is like the field (earth), the anAdi yOgyata is like the inherent quality of the seed.

bhUmiyoLu jalavire tR^iShARthanu

tA maredu mogavetti eNdese

vyOmamaMDaladoLage kANade miDukuvaMdadali

shrImanOrama saRvaMta

RyAmiyAgire tiLiyadanudina

bhrAmakaru bhajisuvaru bhakutiyalanyadEvateya..HKAS_16-13

tR^iShARthanu = a thirsty person

bhUmiyoLu = in the earth

jalavire = in spite of the water being there (in the earth)

tA maredu = forgetting this fact

mogavetti = looks up

eNdese = in eight directions

vyOma maMDaladoLage = and in the space

kANade = without being able to see the water

miDukuvaMdadali = blinking at this situation

shrImanOrama = ParamAtma, who keeps laxmI dEvi happy

saRvaMtaRyAmiyAgire = although He exists as aMtaRyAmi in all the jIva-s

tiLiyade = without realizing this

anudina = everyday

bhrAmakaru = aj~nAni-s who are filled with ahaMkAra & mamakAra

anyadEvateya = dEvata-s other than ParamAtma (other dEvata-s like iMdra, chaMdra, sURya, gaNapati, R^idra, brahma etc.)

bhakutiyali = with bhakti

bhajisuvaru = the people praise them

JagannAtha dAsa explains here that it is not right to do upAsana of dEvata-s other than Him alone.

When rain water falls on the earth, it is absorbed by the earth and it remains until one draws the water by digging a well or making a pond etc.

If a thirsty person looks around in all directions (8 directions) raises his neck to search for clouds in the sky would he obtain the water he needs? No, he would never find water.

In the same way, shrI manOrama ParamAtma permanently exists as aMtaRyAmi in the hearts of all beings. He brings all jIva-s to sR^iShTi and makes those jIva-s (sajjana-s) Obtain kaRma vimOchana, enables them to cross the ocean of saMsAra and after liMga bhaMga bestows svarUpagata mOxAnaMda. The aj~nAni-s meditate on other dEvata-s like brahma, R^idra, gaNapati, iMdra, sURya, agni, but forget to meditate on the Lotus Feet of ParamAtma and think that the other dEvata-s are saRvOttama and ofcourse they obtain temporary sukha. aj~nAni-s filled with ahaMkAra & mamakAra perform upAsana of and obtain short term sukha which leads them to destruction.

We must understand the ParamAtma exists as biMba in the lesser demi-gods and bestows phala through them. Performing upAsana through the lower demi-gods results in lower value of phala. (nIchAdhiShThAna leads to nIcha phala). One cannot obtain nityAnaMda mOxa through them. For example hiraNya kashipu & rAvaNa performed upAsana of brahma & R^idra and obtained phala-s as desired by them. These phala-s themselves led to their destruction.

One must meditate on the fact that brahmAdi dEvatAMtaRgata ParamAtma is Supreme and not that the dEvata-s themselves are superior and saRvOttama, because such upAsana leads one to duHkha only.

In the example of this stanza, the flowing underground water is like the biMba rUpi ParamAtma. The thirsty person is like the person who desires worldly pleasures. The meditation of other dEvata-s is like looking for water in all directions.

Reference:-

yEpyanyadEvatAbhaktA yajantE shraddhayanvitAH tEpi mAmEva kouMtEya bhajaMtyavidhipURvakaM.. BG_09-23

kR^iShNa means to say, "Persons who are engaged in the worship of demigods are not very intelligent, although such worship is done to Me indirectly," For example, when a man pours water on the leaves and branches of a tree without pouring water on the root, he does so without sufficient knowledge. Similarly, the process of rendering service to the different parts of the body is to supply food to the stomach. The demigods are, so to speak, different officers and directors in the government of the Supreme ParamAtma. One has to follow the laws made by the government, not by the officers or directors. Similarly, everyone is to offer his worship to the Supreme Lord only. That will automatically satisfy the different officers and directors of the Lord. The officers and directors are engaged as representatives of the government, and to offer some bribe to the officers and directors is illegal. This is stated here as avidhi-pURvakam. In other words, kR^iShNa does not approve the unnecessary worship of the demigods.

mukhyaphala vaikuMTha mukhyA

mukhyaphala maharAdilOkA

mukhyaphala vaiShayikaveMdaridatibhakutiyiMda

rakkasAriya bhajisutale ni

RduHkhanAgu niraMtaradi more

pokkavara biDa bhaktavatsala bhAratIsha pita...HKAS_16-14

vaikuMTha = the experience of AnaMda obtained in vaikuMTha (Abode of ParamAtma) by the jIva after liMga bhaMga and after kaRma vimOchana

mukhyaphala = excellent phala thus obtained

maharAdilOkA = existing in mahaRlOka & other lOka-s along with liMga dEha without punaRjanma

mukhyAmukhyaphala = mukhya phala because it is without punaRjanma and amukhya phala because it still has the liMga dEha connection

amukhyaphala = is not excellent phala because it is temporary phala

vaiShayikavu = are all viShaya bhOga-s because (obtaining janma in bharata khaMDa, svaRga sukha, temporary sukha provided by yama dUta-s in hell due to puNya kaRma-s performed with the intention of obtaining prAkR^ita viShaya bhOga)

eMdaridatu = in this way

bhakutiyiMda = with bhakti

rakkasAriya = ParamAtma, who kills the daitya-s

bhajisutale = praising Him

niRduHkhanAgu = be happy

bhAratIsha pita = ParamAtma, who is the father and niyAmaka of bhAratI ramaNa mukhya prANa

bhaktavatsala = affectionate to those who remember His Lotus Feet

more pokkavara = devotees who pay obeisance to Him with the feeling -"anyathA sharaNam nAsti"

niraMtaradi = always

biDa = keeps them far away from duHkha and protects them

JagannAtha dAsa explains about the three types of phala-s:-

1) mukhya phala,

2) mukhyAmukhya phala & 3) amukhya phala.

mukhya phala:-

viakuMTha, the Palace of ParamAtma is muktidhAma. In the same way, anaMtAsana & shwEtadvIpa are also muktidhAma-s. The mukti yOgya chEtana-s leave aside their ahaM-mamakAra and meditate upon the ParamAtma with the understanding that He is saRvOttama without any expectation from Him and they thus become entitled for His anugraha and enter vaikuMTha muktidhAma. Obtaining a place in vaikuMTha is mukhya phala. This is the state of 'mukti'.

mukhyAmukhya phala:-

The sajjana-s, after obtaining bhagavadaparOxa and their saMchitAgAmi kaRma-s being eliminated, the left over prArabdha kaRma is experienced with the liMga dEha being just for the sake of it, and they reside at mahaRlOka-janOlOka-tapOlOka-satyalOka as per the orders of ParamAtma. Those being screened for nityanaMda mOxa are the ones entitled for mahaRlOka etc.This is mukhyAmukhya phala. They are in a state of 'jIvanmukti'.

amukhya phala:-

Those who perform the pUja of ParamAtma while living on earth with actions such as dAna, dhaRma, satkaRma etc.such people obtain svaRga lOka according to their yOgyata. As soon as the stock of their puNya is over, they return to earth. They experience the temporary viShaya sukha-s. These are referred as amukhya phala. This is the 'amukti' state.

Understanding the three types of the above from a proper guru as per shAstra, one must pray at the Lotus Feet of ParamAtma in order to obtain happiness.

ParamAtma does and makes us do all the vyApAra-s through the tatvAbhimAni dEvata-s via bhAratIramaNa mukhya prANa. All the jIva-s must pray via vAyudEvaru alone in order to obtain the anugraha of ParamAtma.

vyAdhiyiM pIDita shishuvige gu

DOdakava neredudake Ou

ShadhatEdu kuDisuva tAyiyOpAdiyali saRvaj~na

bAdarAyaNa bhaktajanake pra

sAdarUpakanAgi bhAgava

tAdiyali pELidanu dhaRmARthagaLe phalaveMdu...HKAS_16-15

vyAdhiyiM = disease

pIDita = affected

shishuvige = child

ouShadha tEdu = making a paste of bitter medicine

adake = to that medicine

guDOdakava = jaggery dissolved in water

neredu = mixed with the medicine with the intention of making it sweet

kuDisuva = tricks the child to drink the same

tAyiyOpAdiyali = like such a mother

saRvaj~na = He who knows everything (in order to eliminate the anAdi bhava rOga of all the jIva-s)

bAdarAyaNa = vEdavyAsa ParamAtma

bhaktajanake = bhakta-s who always trust Him

prasAdarUpakanAgi = with the intention of bestowing His anugraha

bhAgavatAdiyali = bhAgavata and other shAstra-s

dhaRmARthagaLe = satkaRma dhaRma-s

phalaveMdu = listening, studying & understanding

pELidanu = explained that - for obtaining dhaRmARtha-s one should read & listen to bhAgavata to alleviate the sufferings of sajjana-s

We have by now understood that niShkAma kaRma leads us to muktidhAma vaikuMTha lOka. However, vEdavyAsa dEvaru explains in bhAgavata about dhaRmARthakAma & other phala-s. JagannAtha dAsa explains this by way of an example.

When a child is affected by fever, the mother feeds the child with bitter medicine by dissolving the same in jaggery water. The child consumes the admixture thinking that it is a sweet thing and gets relieved from fever. The child would refuse the bitter medicine without the sweet tinge. The purpose of the mother is to administer the medicine to the child. Jaggery is only a means to achieve this goal.

ParamAtma prasAda is the remedy for the fever of bhavarOga. ParamAtma who knows the svarUpa yOgyata of all jIva-s, in order to release His bhakta-s from saMsAra, appeared as vEdavyAsa instructed bhAgavta & other purANa-s and shAstra-s. shrI vEdvyAsa is also known as bAdarAyaNa. His shAstra-s eradicate the bhava rOga. puruShARtha-s are obtained by a bhakta by way of his sakAma kaRma-s. These are amukhya phala, but they help the bhakta to perform sAdhana for mukti sukha. Therefore the desire for these amukhya phala-s are given by bAdarAyaNa to enable the bhakta to perform sAdhana.

In the above example, the affectionate ParamAtma is like the mother. All the jIva-s are His children. bhava rOga is like the fever afflicted to the child. The medicine is niShkAma kaRma - meaning those kaRma-s which are performed with the anusaMdhAna saying, "viShNu prEraNeyA, viShNuprItyaRthaM". The sweet jaggery is like the benefits of dhaRma, aRtha & kAma. Elimination

of bhavarOga is His prasAda to us.

dUradalliha paRvata ghanA

kAra tORpudu nOLpa janarige

sAregeyyalu saRpavyAghragaLiMda bhayavihudu

gOratara saMsAra soukhyA

sArataraveMdaritu nitya ra

mAramaNanArAdhisuvaradariMda ballavaru..HKAS_16-16

dUradalliha = existing very far away

paRvata = a mountain

nOLpa janarige = for a person who sees (this mountain)

ghanAkAra tORpudu = looks like a block

sAregeyyalu = if that mountain is seen from a closer range

saRpavyAghragaLiMda = one can see the presence of poisons snakes, ferocious lions and other dangerous animals

bhayavihudu = would look fearful

gOratara = brutal

saMsAra = cycle of birth and death

soukhya = temporary happiness obtained from wealth, house, family etc.

asArataraveMdaritu = understand that these are all destructible

nitya = everyday

ramAramaNana = laxmI pati shrIman nArAyaNa

adariMda = for this reason (that saMsAra sukha is destructible)

ballavaru = bramaj~nAni-s

ArAdhisuvara = leave aside attraction to saMsAra and pray to ParamAtma with bhakti

When we see the saMsAra sukha of a person from distance, it appears to be very merry. However, all these are temporary and miserable.

JagannAtha dAsa gives an example of a mountain. It is said, "dUrataH paRvatO ramyaH" - a mountain looks beautiful when we see the same from far away. The mountain looks like the well rounded appearance of the clouds in the sky. But, when we go near the mountain, we find that there are poisonous snakes, ferocious lions and other dangerous animals in the forest mountains - which creates fear in us.

In the same way, in this saMsAra, wife, children, relatives, servants, wealth, good house, luxirious vehicle for travel, animal wealth - all these benefits looks excellent for a person seeing the same from outside. These ingredients of happiness are temporary and detrimental to happiness. They indeed bring in more duHkha.

Those who realize that that saMsAra sukha is impermanent and do not get attached emotionally to the same inspite of being in saMsAra and offer their dvaMdva kaRma-s at the Lotus Feet of ParamAtma, while they meditate upon Him, such persons are released from the duHkha of saMsAra.

kesaraghaTagaLa mADi bEsige

bisiloLiTToNagisidaradu ghana

rasava tuMbalubahude saRvasvataMtra tAneMba

pashu panaranEnEnu mALpA

nashana dAna snAnakaRmaga

Losari pOpuvu baride dEhAyAsavane koTTu.....HKAS_16-17

kesara = if mud mixed with water to form a dough

ghaTagaLa mADi = and pots are mades

bEsige = scorching summer

bisiloLu = in the sun

iTTu oNagisidaru = if it is dried

adu = that pot

ghana rasava = water from the rain

tuMbalubahude = would the pot fill up with water? Meaning never.

saRvasvataMtra tAneMba = that "I am independent and I do all the kriya-s on my own" - i.e. a person with ahaMkARtR^itva

pashupa naranu = a person who just feeds himself like an animal

EnEnu mALpa = whatever he does

ashana dAna = anna dAna

snAna = bath in various tIRtha-s

kaRmagaLu = other satkaRma-s

osari pOpuvu = would leak away - just as water would leak away from an un-dried pot

baride = without bestowing any phala

dEhAyAsavane koTTu = would only give us physical exhaustion

If a potter makes a paste of mud clay with water and shapes this to a pot on the wheel and dries the pot in the hot sun and if one tries to fill water in such a pot, it would not hold water. The water would leak out slowly from the pores of the pot.

However, if the same pot is dried in an oven the pores of the pot are well packed, and the water filled in such a pot does not leak out.

ParamAtma exists in everyone as jIvAMtAryAmi and pervades in all the iMdriya-s does and makes us do all the kriya-s. Without realizing that saRvataMtra svataMtra ParamAtma does every kARya by His biMba kriya and that He makes us do the same, if the person thinks with ahaM-mamakAra that all the kriya-s are done by himself, then all the puNya that he is supposed to obtain by the performance of

satkaRma-s like, bath, pUja, fasting, xEtra daRshana etc.would all leak away like the water that leaks in pot that was only dried in the sun.

A person having ahaMkAra and mamakAra is an aj~nAni like an animal (pashupa naranu). The ahaM-mamakAra aj~nAna of a 'pashupa nara' is like the raw pot dried in the sun alone (not dried in fire or oven or with 'agni saMskAra'). If the pot is bone dried in fire or an oven then it can hold water. In the same way, the satkaRma-s of a person who realizes the biMba kriya of ParamAtma would fetch proper puNya phala. Otherwise, all these satkaRma-s would only fetch us fatigue alone. The puNya phala-s would leak away like the water in an unburnt pot.

hEyavastugaLilla upA

dEyavastugaLilla nyAyA

nyAya dhaRmagaLilla dvEShAsUye modalilla

tAyitaMdegaLilla kamalada

LAyatAxagenalu Isuva

kAyiyaMdadi muNugagoDade bhavAbdhi dATisuva...HKAS_16-19

hEyavastugaLilla = although ParamAtma pervades in the things of lower guNa-s, He is not bound by those guNa-s

upAdEyavastugaLilla = although He exists in the mUla prakR^iti which causes sR^iShTi, He is distinctly different from prakR^iti

nyAyA = puNya kaRma-s

anyAya = pApa kaRma-s

dhaRmagaLilla = although He exists in the pApa & puNya kaRma-s, He is not bound by them

dvESha = enmity in tamO yOgya-s

asUye = envy or jealousy towards nitya saMsArin-s

modalilla = although He exists as aMtaRyAmi in the trividha jIva-s He never has enmity, jealousy or friend ship towards them

tAyi taMdegaLilla = has no parents - not born out of physical relationships

kamaladaLAyatAxage = Lotus Petal like wide Eyes

enalu = if we pray to Him with bhakti

Isuva kAyiyaMdadi = a white pumpkin floating in flowing water

muNugagoDade = without letting it sink

bhavAbdhi = the ocean of saMsAra

dATisuva = would enable us to cross and provide mukti sukha

The two types of things in this world are - uttama vastu & hEya vastu.

puNya, satkaRma are aniShiddha vastu-s. sugaMdha, bhagavad bhakti, daRshana of the maMgala mURti of ParamAtma, chanting of vEda-s, shrI hari saMkIrtana,are considered as uttama kriya-s (vastu). However, pApa, duShkaRma, thinking something bad that will itself spoil our manas are hEya vastu.

saRvOttama ParamAtma pervades in the uttama vastu-s as well as the hEya vastu-s. Pervading in the tamO yOgya jIva-s, He does and makes them do the duShTa kriya-s i.e. pApa kaRma-s. He exists in the hEya vastu-s and exhibits their usual guNa-s. However, He is not affected but these qualities.

The rules relate to sad-dhaRma are 'nyAya', whereas the rules related to niShEda kaRma-s are 'anyAya'. ParamAtma pervades in both these i.e. 'nyAya & anyAya'. He is not affected by the puNya phala related to 'nyAya' or pApa phala related to 'anyAya'.

He has no enmity towards tamO yOgya jIva-s. The svarUpa guNa of the tamO yOgya-s creates enmity towards ParamAtma and enmity towards His bhakta-s. He makes them perform 'sOhaM upAsana' refer HKAS_15-01

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-August/001936.html

& HKAS_15-07

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-August/001947.html

by His biMba kriya but He does not have enmity towards them. Pervading in the rajO yOgya nitya saMsArin-s, He does and makes them do mishra guNa kriya-s. He does not have any jeolousy towards them. Neither does He have any friendship with the mukti yOgya sAtvika jIva-s.

Therefore, ParamAtma neither has enmity, envy or friendship towards any class of jIva-s.

ParamAtma takes His avatAra in different yuga-s according to His ichChA and He is not born in the womb of a mother as a result of any physical relationships like any of us. He has nityaj~nAnAnaMda dEha by His own ichCha. He is the Father of all jIva-s.

In this way, He has infinite virtuous qualities, unusual mahA mahima and if we pray to Him saying, "Oh kamaladaLAyatAxa, only You can save me. I am in your control from anAdi kAla. Please protect me." Then He would help us to cross the ocean of saMsAra & provide us the nityAnaMda mukti sukha.

A person who goes to learn swimming ties a white pumpkin to his waist. The pumpkin helps the person to float in the water and helps him to cross the river. In same way ParamAtma 'bhavAbdhi dATisuva' - enables us to cross the ocean of saMsAra.

maMdanAdaru sariye gOpI

chaMdana shrImudrEgaLa nala

viMde dharisuta shrItulasipadmAxasaragaLanu

kaMdharada madhyadali dharisi mu

kuMda shrIbhUramaNa trijaga

dvaMdya saRvasvAmi mamakuladaivavene poreva....HKAS_16-20

maMdanAdaru sariye = thick-skulled or weak-headed

gOpI chaMdana = applying gOpichaMdana - dvAdashAnAma-s

shrImudrEgaLa = paMcha mudra-s (shaMkha, chakra, gada, padma & nArAyaNa)

nalaviMde = with tremendous shraddha

dharisuta = applying on our dEha

shrItulasi padmAxa saragaLanu = shrI tulasi beads garland or lotus beads garland

kaMdharada = around the neck

madhyadali dharisi = wearing this as a decoration to biMba rUpi ParamAtma existing in our heart

mukuMda = ParamAtma, Giver of mOxa

shrIbhUramaNa = Husband of shrI dEvi & bhU dEvi

trijagadvaMdya = praised in the three lOka-s

saRvasvAmi = Lord of all i.e. ramA dEvi, brahma & all dEvata-s

mamakuladaiva = Oh my kuladEvata!

ene = when one says so

poreva = would protect

bAhyadIxa and aMtaRdIxa are very important for viShNu prIti. aMtaRdIxa is more important, because if one has only bAhyadIxa, it does not qualify for complete viShNu prIti.

Even if a person is dud, he must apply gOpichaMdana dvAdashA nAma-s with proper anusaMdhAna of names from kEshava to dAmOdara at the designated places on his dEha and apply paMcha mudra as described in Refer HKAS_08-28 described in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-December/001267.html

and remember five rUpa-s of kR^iddhOlka, mahOlka, vIrOlka, dyulka & sahasrOlka as explained in HKAS_06-13 in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-July/000962.html

to eliminate his five avidya-s.

The person must wear a chain made beads of dried tulasi stem portions. This provides laxmI sannidhya. All our pUja reaches ParamAtma via ramAdEvi alone. This is the resource for viShNu prIti.

A chain by beads made from dried lotus stem is used as 'japa mAla' - a counter for keeping the counts of our japa. This must also be worn around the neck by a person.

All the above are bAhyadIxa. If one binds himself with bAhyadIxa with uttama j~nAnusaMdhAna then he obtains uttama phala. Even otherwise, if a dud displays bAhyadIxa, he would still obtain his anugraha.

If one remembers ParamAtma with the display of bAhyadIxa as described above and meditate upon mukuMda ParamAtma - Giver of mOxa and husband of shrI dEvi & bhU dEvi - as follows - "Lord of all i.e. ramA dEvi, brahma & all dEvata-s, Oh my kuladEvata! Please lift up me up from here", then the Lord of the three worlds would always protect him.

prAyadhanamadadiMda janarige

nAyaka prabhuveMba pURvadi

tAyi poTTeyoLiralu prabhuveMdEke kareyarelai

kAya ninnanu biTTu pOgalu

rAya nIneMbuva prabhutva pa

lAyanavanaiditu samIpadaliddaradu tOru...HKAS_16-21

prAya = youth (young age)

dhana = wealth

madadiMda = with pride

janarige = to wife and others who are servants

nAyaka = as husband

prabhu = as lord (niyAmaka)

eMbi = called so

pURvadi = before this

tAyi poTTeyoLiralu = in the womb of the mother

prabhuveMdu = that - "you are lord"

Eke kareyarelai = why do they not call you so?

kAya = destructible dEha

ninnanu biTTu pOgalu = when the jIva leaves at the time of death

rAya nIneMbuva = that - "you are the lord"

prabhutva = lordship

palAyanava aiditu = went away

samIpadaliddare = youth & wealth if it exists with you

adu tOru = show it to me

When human being grows from childhood to the state of youth, he would generally possess good strength, good health, good wealth etc.and he tends to forget saRvOttama ParamAtma and is besieged by ahaMkaRtR^itva abhimAna and he becomes very proud about himself.

By possessing earned or inherited wealth, lordship, kingship etc. a person starts feeling proud about himself. The same human in the previous state of his life when he was suffering in the mother's womb, one would not call this person as the lord or king.

Again, when a human being dies, i.e. when the jIva leaves the person, that particular dEha is no more lord or king. Therefore, it is useless to claim with ahaMkAra-mamakAra that it is our dEha that it belongs to us.

Lordship, kingship (prabhutva, yajamAnatva, niyAmakatva) is never with a person at birth or death.

Neither do we bring anything with us at birth nor do we take away anything at the time of death.

prAyadhanamadadiMda janarige

datta svAtaMtrya saMdhi

vAsudEvaikaprakAradi

Ishanenisuva brahma R^idra sha

chIsha modalAdamararellaru dAsarenisuvaru

I sumARgava biTTu sOhamu

pAsaneya gaiva nara dEhaja

daishika klEshagaLu baralavanEke biDisikoLa....HKAS_16-22

vAsudEva = vAsudEva nAmaka ParamAtma

EkaprakAradi = from time immemorial

Ishanenisuvanu = He is the svAmi or niyAmaka for the this jagat

brahma = chatuRmukha brahma

R^idra = R^idra dEvaru

shachIsha = shachI pati iMdra dEvaru

modalAdamararellaru = and all other dEvata-s

dAsarenisuvaru = known as servants of ParamAtma

I sumARgava biTTu = leaving this good path of sAdhana leading to mukti

sOhamupAsaneya gaiva = thinking that jIva & Isha are the same (equal)

nara = human being

dEhaja = disease & old age affected to the dEha

daishika = related to place & time

klEshagaLu = duHkha-s

baralu = when he gets

avanu = that sOhamupAsaka mAnava

Eke biDisikoLa = why can he not relieve himself from that duHkha

ParamAtma entirely pervades in all the small and big things in this world. That is why vAsudEva nAmaka ParamAtma is saRvOttama. He is the niyAmaka for the world from anAdi kAla.

ramA, brahma, vAyu, garuDa, shESha, R^idra, iMdra are His servants from anAdi kAla. He alone is the Lord and all others are His servants.

There are two roads on the road of our life - sumArga & kumARga

sumARga:-

ParamAtma is saRvataMtra svataMtra. ramA and all others are under His control. They are His servants, they are ruled by Him. ParamAtma is saRvOttama, shrI vAyu dEvaru is jIvOttama. paMcha bhEda, tAratamya is true and nitya. The world is true and not a myth. Those who believe these thoughts and meditate on ParamAtma, such persons are said to be on 'sumARga'.

duRmARga:-

"I am the Lord. I am free (svataMtra). There is no difference between jIva and Isha. This jagat is a 'mithya'. Only by delusion I feel that ParamAtma is different from me." Those who nourish these thoughts and perform 'sOhaM' upAsana are said to be on 'kumARga'.

If the jIva is independent, why can't he redeem himself from the disease and old age which affects him from time to time? If the jIva is independent why can't he satisfy himself in all ways? This is never possible; therefore having such thoughts is fallaciousness. If someone still continues to argue the on the same thoughts then it is mithya for him.

Therefore, one must reject 'sOhaM upAsana' and meditate and praise ParamAtma with full bhakti in one's heart in order to obtain His anugraha.

The bhEdOpAsaka must meditate upon ParamAtma until he obtains His kindness. However, the abhEdOpAsaka is blocked by his own aj~nAna, therefore how can He obtain His kindness?

Reference:-

"yadi nAma parO na bhavEtsya hariH, kathamasya vashE jagadEtadabhUt

yadi nAma na tasya vashE sakalaM, kathmEva tu nitya sukhaM na bhavEt"

------ dvAdasha stOtra -

Chapter 3

nAyaka prabhuveMba pURvadi

tAyi poTTeyoLiralu prabhuveMdEke kareyarelai

kAya ninnanu biTTu pOgalu

rAya nIneMbuva prabhutva pa

lAyanavanaiditu samIpadaliddaradu tOru...HKAS_16-21

prAya = youth (young age)

dhana = wealth

madadiMda = with pride

janarige = to wife and others who are servants

nAyaka = as husband

prabhu = as lord (niyAmaka)

eMbi = called so

pURvadi = before this

tAyi poTTeyoLiralu = in the womb of the mother

prabhuveMdu = that - "you are lord"

Eke kareyarelai = why do they not call you so?

kAya = destructible dEha

ninnanu biTTu pOgalu = when the jIva leaves at the time of death

rAya nIneMbuva = that - "you are the lord"

prabhutva = lordship

palAyanava aiditu = went away

samIpadaliddare = youth & wealth if it exists with you

adu tOru = show it to me

When human being grows from childhood to the state of youth, he would generally possess good strength, good health, good wealth etc.and he tends to forget saRvOttama ParamAtma and is besieged by ahaMkaRtR^itva abhimAna and he becomes very proud about himself.

By possessing earned or inherited wealth, lordship, kingship etc. a person starts feeling proud about himself. The same human in the previous state of his life when he was suffering in the mother's womb, one would not call this person as the lord or king.

Again, when a human being dies, i.e. when the jIva leaves the person, that particular dEha is no more lord or king. Therefore, it is useless to claim with ahaMkAra-mamakAra that it is our dEha that it belongs to us.

Lordship, kingship (prabhutva, yajamAnatva, niyAmakatva) is never with a person at birth or death.

Neither do we bring anything with us at birth nor do we take away anything at the time of death.

A parabrahmanali trijaga

dvyApakatva niyAmakatva

sthApakatva vashatva IshatvAdi guNagaLige

lOpavillaika prakAra sva

rUpavenipuvu saRvakAladi

pOpuvallavu jIvarige dAsatvadOpAdi.......HKAS_16-23

A parabrahmanali = brahma shabda vAchya viShNu

trijagadvyApakatva = inside & outside the brahmAMDa and inside and outside the jIva-s

niyAmakatva = He has the capacity to regulate the world

sthApakatva = all the things in the world (jIva & jaDa vastu-s) - ability to make them behave according to his saMkalpa

vashatva = ability to keep all things under His control

Ishatva = ability to rule

Adi guNagaLige = and other unseen guNa-s

lOpavilla = no increase or decrease from anAdi kAla

Eka prakAra = in the same way

svarUpavenipuvu = these above guNa-s are svarUpa guNa-s of ParamAtma and there is no difference between His guNa-s and rUpa-s

saRvakAladi = at all times

pOpuvallavu = they would leave ParamAtma

jIvarige = all chEtana-s

dAsatvadOpAdi = just as ParamAtma has Ishatva and other guNa-s, in the same way the jIva has dAsatva

ParamAtma is called Parabrahma. The name brahma is also appears in viShNu sahasra nAma. He is called Brahma because He is big, and He also makes others big. He is everywhere, He is in everything, He makes everything big, His guNa-s are big, and He performs all His actions without support from any others but just by His mere saMkalpa. He expands the non-sentient matter into gross and subtle, He sustains these in a form that is useful for the jIvAtma-s to enjoy, He sustains the jIvAtma-s, He grows them towards their ultimate goal, namely His realization. He does all these only for the benefit of the jIva-s. He is big with countless unsurpassed qualities, by His essential nature, by the glory of His possessions, etc. His greatness is such that He can lift a baddha jIva - an ordinary saMsArin - to the level of a nityAnaMda mOxa through His Infinite Mercy. He, who enhances His devotees by His mere merciful glance (kaTAxa), is Brahma. He is saRvataMtra svataMtra and He is the niyAmaka for the jagat. He therefore has "trijagadvyApakatva niyAmakatva..." as stated in the stanza.

Although chatuRmukha brahma dEvaru is jIvOttama, he is does not possess the completeness of parabrahma. chatuRmukha brahma is dependent on parabrahma.

All the vyApAra-s of the jagat go on according to His saMkalpa as said in the lines, 'tEna vinA tR^iNamapi nachalati...' He decides as to how all the chEtana-s and the jaDa-s must behave in their normal way, which is His 'sthApakatva'. The entire world is in His control which shows His 'vashatva'. He is the niyAmaka for all which shows His 'Ishatva' guNa.

dAsatva is the quality of jIva-s, Ishatva is the quality of ParamAtma. Isha cannot become dAsa and dAsa can never become Isha. This fact is anAdi satya.

nityanUtana niRvikAra su

hR^iuttama praNavastha vaRNO

tpattikAraNa vAngmanOmaya sAmagAnarata

datta kapila hayAsya rUpadi

pR^ithak pR^ithak jIvaroLagiddu pra

vaRtisuvanavaravara yOgyate kaRmavanusarisi....HKAS_16-24

nitya = always, permanent

nUtana = He displays surprisingly new vyApAra-s every moment

niRvikAra = He never has any blemish/flaw

suhR^iuttama = remains in the hearts of those sajjana-s who always remember His

praNavastha = OMkArAMtARgata ParamAtma

vaRNOtpatti kAraNa = He cause the vaRNa-s and resides in them to give them the power of expression

vAnGmanOmaya = as vAnGmaya in vAgIMdriya and manOmaya in the manas

sAmagAnarata = sAmavEda pratipAdya, He loves sAmavEda

datta = dattAtrEya rUpa (in mukti yOgya-s)

kapila = kapila rUpa (in nitya saMsarin-s)

hayAsya = hayagrIva rUpa (in tamO yOgya-s)

rUpadi = in these above rUpa-s

pR^ithak pR^ithak jIvaroLagiddu = as aMtaRyAmi in the trividha jIva-s

avaravara = kaRma-s of those jIva-s

yOgyate = anAdi svarUpa yOgyata

kaRmava = anAdi jaDa kaRma-s

anusarisi = according to them

pravaRtisuva = does the biMba kriya and makes them do the same

ParamAtma ever exists from anAdi kAla. He is achyuta, EkamEva & advitiya. He remains as jIvAMtaRgata for ever. He is the cause for the jIva to exist for ever.

All His vyApAra-s are astonishing. He discloses Himself in new ways every second. Although He is inseparable from laxmI dEvi, she perceives Him differently everytime. His unseen, limitless astonishing mahime cannot be seen by the ordinary person.

He is loved by His aMtaraMga bhakta-s. He stays in the hearts of those sajjana-s who meditate on Him without expecting any favor from Him and increase their bhakti and bestows His daRshana to them - thus 'suhR^ittama'. He is not bound by childhood, youth, middle age or old age which affects the dEha of ordinary jIva-s. He is nitya j~nAnAnaMda svarUpa. He is not affected by the dEha destruction (dEha nAsha). He provokes all the kriya-s of the jIva-s and jaDa-s by existing in them according to their yOgyata. He is not affected by the dOSha-s of the jIva or jaDa. Bizzarely different ParamAtma is 'vilaxaNa'.

OMkAra is also known as praNava. OMkAra pratipAdya consists of a-kAra, u-kAra, ma-kAra, nAda, biMda, ghOSha, shAMta & atishAMta. OMkAra is the bIjAxara for all the shabda, svara & vaRNa.

As we know there are 51 vaRNa-s from 'a' to 'xa' do not have any power to express themselves in any way. saRva vaRNa vAchya ParamAtma exists in them as vaRNAMtaRgata and sets the power of articulation (vaRNAbhivyaMjana shakti) in them to form words and sentences to convey meaning.

He exists in the vAgIMdriya as vAnGmaya nAmaka ParamAtma and does and makes us do the vAgIMdriya vyApAra. Expressing words, having a dialogue, giving a talk, singing, discussing & debate are all vAgrUpa kriya-s.

In the same way He exists in the manas as manOmaya nAmaka ParamAtma.

shR^itigaLAtana mAtu vimala

smR^itigaLAtana shixe jIva

pratati prakR^itigaLeraDu pratimegaLenisikoLutihavu

itara kaRmagaLella lakumI

patige pUjigaLeMdu smarisuta

chaturavidha puruShARthagaLa bEDadiru svapnadali..HKAS_16-25

shR^itigaLu = apourShEya vEda vAkya-s

Atana mAtu = must be understood as His orders

vimala = virtuous

smR^itigaLu = sachChAstra-s like the purANa-s (in accordance to the vEda-s)

Atana shixe = are His rules of prescription and proscription

jIva pratati = trividha jIva-s

prakR^itigaLu = paMchabhUta-s

eraDu = jIva-s and jaDa-s

pratimegaLenisikoLutihavu = jIva-s are chala pratima-s and the jaDa-s are achala pratima-s

itara kaRmagaLella = all the kaRma-s

lakumI patige = laxmI ramaNa ParamAtma

pUjigaLeMdu = anusaMdhAna pUja done by the jIva that is initiated by ParamAtma

smarisuta = remembering so

chaturavidha puruShARthagaLa = the four phala-s i.e. dhaRma, aRtha, kAma & mOxa

svapnadali = even in dreams

bEDadiru = do not ask for them

Thr group of infinite number of vEda-s are apouruShEya. They are anAdi nitya. ParamAtma is vEda puruSha. All the vEda-s praise His infinite virtuous qualities and His mahime. That is why, all the words and sentences of shR^iti-s praise vEda pratipAdya ParamAtma.

bhAgavata and other historic epics / graMtha-s are pouruShEya graMtha-s. These are called smR^iti-s. shR^ityaRtha pratipAdya smR^iti-s were told by shrI vEdavyAsa dEvaru, who is the avatAra of shrIman nArAyaNa. Therefore these teachings are His rules of prescription and proscription. These help the bhakta-s on the road of sAdhana.

The trividha jIva-s, paMchabhUta-s and the jaDa-s are His pratima-s. ParamAtma is the kaRtR^i for all the kaRma-s and not the jIva. The biMba kriya of ParamAtma enables the jIva to demonstrate the kaRma-s as pratibiMba kriya.

We must offer with uttamAnusaMdhAna - our aikya chiMtana of the bhagavadrUpa-s of kaRmAMtaRgata ParamAtma, aMtaRgata bhagavadrUpa of puNya-pApa-mishra phala-s and svabiMba in our jIva - as pUja for ParamAtma.

A basic concept underlying the human attitude to life is that of the four ends of man or puruShaRtha-s: dhaRma, righteousness; aRtha, wealth; kAma, desire; and mOxa, liberation. An emancipated and integrated approach to human experience is reflected in the four puruShaRtha-s. dhaRma is the regulating factor and if aRtha and kAma are kept within the parameters of dhaRma then the individual will, in the natural course, proceed towards the final and supreme aspiration, mOxa.

Since material pleasures can never provide complete fulfilment, it is worthwhile to enquire deeply where true satisfaction and happiness lie. For this, one has to awaken the spiritual senses which exist in a dimension different to that of our limited physical senses. Therefore, not in our dreams should we ask for puruShARtha-s.

As is usually said, "Less luggage, more comfort, make travel a pleasure." On this journey of life our desires are our baggage. The fewer our desires the greater our comfort... many people interpret renunciation to mean either giving away as charity, money or land or donning the ochre robe; but real renunciation is the giving up of desire.

bhUtaLAdhipanAj~nadhAraka

dUtarige sEvAnusAradi

vEtanava koTTavara saMtOShisuva teranaMte

mAtarishvapriyanu parama

prItipuRvaka sadguNaMgaLa

gAyakara saMtOShapaDisuvanihaparaMgaLali......HKAS_16-26

bhUtaLAdhipanu = king of a place

Aj~nadhAraka = one who serves the king according to the king's order

dUtarige = his representatives

sEvAnusAradi = according to their yOgyata & the service rendered by them

vEtanava koTTu = gives them salary

avara = to them

saMtOShisuva teranaMte = makes them happy

mAtarishvapriyanu = ParamAtma, who is most loved by jIvOttama vAyu dEvaru

parama prItipuRvaka = with extreme bhakti

sadguNaMgaLa = extremely good guNa-s

gAyakara = those who sing (those who do guNOpAsana)

iha paraMgaLali = happiness on this earth and nityanAMda mukti sukha after death

saMtOSha paDisuvanu = would bestow and keep us happy

If the representatives of a king accept his orders and perform their duties within the limits of his orders then the king would be happy.

In the same way, ParamAtma is the King of the world. Prescription & proscription mentioned in the shruti-s and smR^iti-s are His orders. Just as the king becomes happy with the good services of his servants or representatives and gives them sufficient salary and keeps them happy, in the same way, if the jIva lives in accordance with the prescriptions & proscriptions laid down by the King then He would bestow all happiness on this earth to the jIva according to their yOgyata and by redeeming their kaRma-s gives them mUktAnaMda i.e. mOxa.

Just as a king would punish people who do not obey his orders, in the same way King of the world (ParamAtma) punishes those who disobey His orders with hell as their destination.

ParamAtma is most loved by jIvOttama vAyu dEvaru.

Those bhakta-s who pray with extreme bhakti and praise the extremely good guNa-s and those who sing (those who do guNOpAsana) His praises would be bestowed with happiness on this earth and nityAnAMda mukti sukha after death.

dIpa divadali kaMDarAdaDe

lOpagaisuvarAxaNa hari sa

mIpadallire naMdanAma sunaMdavenisuvuvu

oupachArikavalla sujanara

pApakaRmavu puNyavanipudu

pApigaLa satpuNyakaRmavu pApavenisuvadu.....HKAS_16-27

dIpa = oil lamp

divadali = during day time

kaMDarAdaDe = those who see

AxaNa = on the spot

lOpagaisuvaru = would switch of the oil lamp

hari = saRvOttama biMba rUpi ParamAtma

samIpadallire = existing close to him (in his heart)

naMdanAma = bhagavan nAma saMkIRtana

sunaMdavenisuvuvu = would give AnaMda

oupachArikavalla = not just for the sake of saying so

sujanara = mukti yOgya sAtvika sajjana-s

pApakaRmavu = pApa kaRma-s done just by chance

puNyavanipudu = would be logged as puNya kaRma-s

pApigaLa = duRjana-s who are enemies of ParamAtma

satpuNya kaRmavu = kaRma-s which are obviously puNya

pApavenisuvadu = would be logged as pApa kaRma-s

The pApa done by the bhakta is converted to puNya and the puNya done by the non-bhakta is converted to pApa as enshrined in the reference below:-

dhaRmO bhavatyadhaRmOpi kR^itO bhaktaistavAchyuta papaM bhavati dhaRmOpi yO na bhaktaiH kR^itO harE-----smR^iti vachana

During day time we switch of the light or lamp as we realize that it is not necessary to burn energy / oil when we can very well with the help of bright sunlight.

In the same way, knowledge Giver - biMba rUpi ParamAtma always resides in our heart. Because of His presence in our heart, our aj~nAna is destroyed. ParamAtma is never separates Himself from the jIva. For a person who remembers His names always, how could he be having the obstacle of aj~nAna.

Therefore, if the sajjana-s do some pApa by chance, it is recognized as puNya alone as they would always believe that ParamAtma exists in their hearts and that He does and makes them do all the kaRma-s

If the duRjana-s perform satkaRma-s, they would not obtain the resultant puNya as they perform these puNya kaRma-s with ahaM-mamakAra, in order to trouble the sajjana-s. The purpose of the performance of satkaRma-s is based on wrong footing and therefore they obtain pApa only.

dhanava saMpAdisuva pradA

vaNikaraMdadi kOvidara mane

manegaLali saMcharisu shAstrashravaNagOsugadi

mananagaidupadEshisuta du

Rjanara kUDADadiru svapnadi

praNatakAmada koDuva soukhyagaLihaparaMgaLadi....HKAS_16-28

dhanava saMpAdisuva = with the intention of earing money

pradAvaNikaraMdadi = businessmenwho go from place to palce to sell their goods

kOvidara = j~nAni-s

mane manegaLali = house to house

saMcharisu = go about

shAstra shravaNa gOsugadi = with the intention of listening to sachChAstra-s from them

mananagaidu = remembering in the mind those shAstra-s told by them

upadEshisuta = advising others

duRjanara = enemies of ParamAtma

svapnadi = even in your dreams

kUDADadiru = do not mix up with them (do not be friendly with them)

praNatakAmada = would give to such bhakta-s who bow to Him accepting Him as saRvOttama

iha paraMgaLadi = in our current life on this earth and nityanAMda muktisukha after death in para lOka

soukhyagaLa = happiness

koDuva = would give

A person must visit j~nAni-s who are capable of creating the urge to know about ParamAtma and earn His anugraha, by performing service to j~nAni-s, and listen to sachChAstra from them. The person having the urge learn about ParamAtma is like the businessman, the service that he would offer to the j~nAni is like the goods sold by the businessman. The j~nAni accepts the services of this person and in return gives him the wealth of knowledge about ParamAtma.

Obtaining knowledge from the j~nAni-s, one must fix that knowledge in one's mind and remember the same always. He would then slowly understand the 'tatva' or the reason behind every shAstra. After understanding the same, he should practice what he has learnt & share the same with others who have the yOgyata. If he distributes to ayOgya-s it would be harmful.

Even in our dreams, we must not associate ourselves with duRjana-s who are enemies of ParamAtma or those who trouble the devotees of ParamAtma. If we preach or advise it to them, it prolifireates the use of knowledge for destructive purposes by the duRjana-s and it also leads the obliteration of the knowledge of the advisor.

ParamAtma bestows happiness on earth and nityAnaMda mukti sukha after liMga bhaMga to those devotees who pay their obeisance to ParamAtma.

eraDu dIxegaLihavu bAhyaM

taravenipa nAmadali budhariM

daritu dIxitanAgu dIRghadvEShagaLa biTTu

hariyE saRvOttamma xarAxara

puruShapUjitapAda janmA

dyaravidUra sukhAtma saRvaganeMdu smarisutiru....HKAS_16-18

bAhya = that which can be seen from outside

aMtaravu = existing deep within

enipa = called so

nAmadali = by those names

eraDu dIxegaLihavu = two types of dIxa-s (directions)

budhariMda aritu = understanding the above from j~nAni-s

dIRghadvEShagaLa biTTu = enmity with viShNu and/or His devotees

hariyE = ParamAtma - the Eliminator of sins

dIxitanAgu = obtainer of direction

saRvOttamma = Supreme

xara = among brahma & other dEvata-s

axara = axara nAmaka laxmI dEvi who is flawless (niRvikAraLu & nitya muktaLu)

puruShapUjitapAda = puruSha nAmaka ParamAtma whose Lotus Feet is worth of performing pUja

janmAdi = birth & death

aravidUra = far away from all sins / dOSha-s

sukhAtma = nityAnaMda svarUpa (unusual j~nAna & AnaMda)

saRvaganu = that He pervades everywhere

eMdu = understanding so

smarisutiru = remember Him

The bhakta-s who offer all their kaRma-s to ParamAtma with the j~nAnAnusaMdhAna of - "shrI viShNu prEraNeya shrI viShNu prItyaRthaM", such bhakta-s have two ways of sAdhana. These are called dIxe. These are two types of dIxe - bAhyadIxa & aMtaRdIxa.

bAhyadIxA

Whatever that can be seen externally is the 'bAhyadIxa'. Taking bath at the right time everyday, applying dvAdasha nAma and paMcha mudra-s as referred in HKAS_08-28 described in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-December/001267.html ,

applying mR^ittika, performing trikAla saMdhyAvaMdana, performing dEva pUja, taking care of elders, good treatment to guests, taking food with good people and doing other satkaRma-s, study of sachChAstra & narrating them to others - all these are termed as bAhya dIxe of viShNu bhakta-s

aMtaRdIxA

mAnasika pUja of ParamAtma by fixing the pratima of ParamAtma in one's mind, continuously remembering Him, understanding that the sthUla dEha is the chariot of ParamAtma, uttama anusaMdhAna that out heart is His residence, that ParamAtma pervades in all the iMdriya-s, thinking that He exists everywhere - thus meditating on vyAptOpAsana - all these actions are collectively referred as aMtARdIxe. Thinking in our mind, "Oh Lord, my wife, my children, my things, my life are all under Your control", is itself aMtaRdIxe. viShNu dIxe is superior to everything. shrI viShNu is the niyAmaka for brahma and other dEvata-s. He is superior to axara nAmaka laxmI dEvi. Remembering viShNu always is viShNu dIxe. One should get rid of enmity towards viShNu bhakta-s as it hinders the sAdhana and as per "vaiShNava dveShe hEtonmE bhasmatkuru mAdhava", one should pray to ParamAtma to burn the very basic elements which cause enmity towards viShNu bhakta-s.

ParamAtma is called saRvaga because He pervades at all places, at all times and in all states of the jIva. shrI hari is the biMba of of all jIva-s. The jIva-s are under His control. We should always remember uttamOttama ParamAtma at all times.

kAraka kriya dravya vibhrama

mUruvidha jIvarige bahu saM

sArakivu kAraNavenisuvuvu ella kAladali

dUra ODisi bhrAmakatraya

mArigoLagAgadale saRvA

dhArakana chiMtisutaliru saRvatra mareyadale.....HKAS_16-29

kAraka = kaRtR^itvAbhimAna for the kriya-s done by our j~nAnEMdriya-s

kriya = kaRtR^itvAbhimAna for the vyApAra-s done by our kaRmEMdriya-s

dravya = paMchabhUta dEhAbhimAna (pride)

vibhrama = the above typical ignorances

mUruvidha jIvarige = trividha jIva-s

bahu saMsArakivu = various types of janma-s in this cycle of saMsAra

ella kAladali = at all times

kAraNavenisuvuvu = are the cause

dUra ODisi = destroy the above three obstacles in obtaining bhagavad anugraha

bhrAmaka traya = kAraka-kriyA-dravya

mArigoLagAgadale = without getting affected to the difficulties metted out by enemies

saRvAdhArakana = He who protects the entire world

saRvatra = at all places and all times

mareyadale = without forgetting

chiMtisutaliru = remember His guNa-s

The trividha jIva-s are bound by the cycle of saMsAra and their brains are scattered with the three ignorances of kAraka, kriya & dravya as under:-

The thought that paMchaj~nAnEMdriya-s of eyes, ears, nose, tongue & skin are mine and all the kARya-s going on through them are being done by oneself, with ahaM-mamakAra is indeed 'kAraka bhrame'.

The thought that the paMchakaRmEMdriya-s of hands, feet, speech, anus, genitals & manas are performing all the kriya-s by the direction of oneself is called 'kriya bhrame'.

The pride that the paMchabhoutika dEha belongs to oneself, the money earned belongs to oneself, the entire family, children, wealth and pleasures belong to oneself is called 'dravya bhrame'.

The above three bhrame are causes for saMsAra. These are obstacles on the road to sat-sAdhana. JagannAtha dAsa implores on us not to have these three bhrame with us and unforgettingly remember saRvAdhAra, saRvAshraya ParamAtma at all places and all times and bear in mind that ParamAtma is the prEraka for all kaRma-s.

Reference:-

yuMjannEvam sadAtmAnaM yOgI niyata manasaH shAtiM niRvANaparamAM matsaMsthAmadhigachChati..BG_06-15

Practicing control of the body, mind and activities, the spiritual person

attains to the kingdom of ParamAtma by cessation of material existence.

karaNakaRmava mADidare vi

smaraNe kAladi mAtugaLigu

ttarava koDade summanippanu jAgarAvasthe

karuNisalu vyApAra mADuva

baralu nAlakavasthegaLu pari

harisakoLanEtake svataMtranu tAneyeMbuvanu....HKAS_16-30

karaNa = via EkadashEMdriya-s

kaRmava mADidare = if the jIva is doing all the kriya-s independently

vismaraNe kAladi = when he loses memory or during sleep

mAtugaLige = to whatever is told to him

uttarava koDade = he would not reply

summanippanu = remains quiet, or remains silent

jAgarAvasthe = waken state

karuNisalu = when ParamAtma bestows him this state (waken state)

vyApAra mADuva = does the iMdriyagata kriya-s

svataMtranu tAnE eMbuvanu = a person who says that all the kriya-s are done by himself

nAlku avasthegaLu = awaken state, dream state, sleep state & unconscious state

baralu = when he gets

Etake pariharisakoLanu = why can he not break away from them?

The j~nAnEMdriya-s are jaDa vastu. They do not have the power to initiate themselves. biMba rUpi ParamAtma through vAyu dEvaru via the iMdriyAbhimAni dEvata-s gets the experience of the vyApAra-s for the jIva.

kriya vyApAra goes on in our sharIra through the paMcha kaRmEMdriya-s. These iMdriya-s cannot perform any activity without the prEraNa of ParamAtma. They are incapable of doing anything on their own.

If our iMdriya-s were capable of doing something on their own, why is it that they are incapacitated during our state of sleep, dream or unconsciousness? So asks JagannAtha dAsa. The jIva cannot talk at that state, neither can he understand what is said and he remains silent without answering to any question posed to him.

Therefore, the jIva is asvataMtra. He cannot perform any activity on his own. He cannot obtain, sleep, dream, unconsciousness or consciousness on his own.

"If the jIva can control himself, then why can he not control his states of consciousness, unconsciousness, sleep & dream", asks JagannAtha dAsa.

yukti mAtugaLalla shrutismR^i

tyukta mAtugaLivu vichArise

muktigivu sOpAnavenisuvuvi prati prati padavu

bhakti pURvaka paThisuvavarige

vyakti koDuva svarUpa sukha pravi

viktarane mADuvanu bhavabhayadiMda bahu rUpa..HKAS_16-31

yukti mAtugaLalla = this graMtha is not a tricky or futile pedantic work

shruti = apouruSheya vEda-s

smR^iti = the smR^ti-s purANa-s, itihAsa, brahma sUtra-s written by

bAdarAyaNa - vEdARtha pratipAdaka according to vEda-s

mAtugaLu = only whatever is described in them and nothing else

ivu = are the words of this graMtha

vichArise = viewed from the point of sachChAstra-s

muktige = to obtain mOxa

sOpAnavenisuvuvi = these would be the steps

prati prati padavu = every stanza of this graMtha

bhakti pURvaka = with faith and devotion

paThisuvavarige = those who recite (study) this graMtha

bahu rUpa = ParamAtma, who exits in various rUpa-s

bhava bhayadiMda = fear of this saMsAra

praviviktarane mADuvanu = would release them from ahaM-mamakAra and enable to complete their sAdhana

svarUpa sukha = bestow mukti AnaMda to them after liMga bhaMga

vyakti koDuva = He would give it to them

JagannAtha dAsa says that this graMtha is not a tricky or futile pedantic work. Every thought in this graMtha originates from the apouruShEya vEda-s, purANa-s, itihAsa indicating smR^iti sachChAstra.

If every stanza is viewed from the point of shR^iti & smR^iti, then every stanza is a step towards mukti. Those who read, learn, understand & repeat these stanzas would undoubtedly achieve mOxa.

Those who read & understand this graMtha with the anusaMdhAna that the graMtha pratipAdya garuDa vAhana shrI laxmI narasiMha ParamAtma exists in various rUpa-s, they would be released from the cycle of saMsAra and after kaRma vimOchana, they would be bestowed with svarUpagata sukha.

shrInivAsana suguNa maNigaLa

prANamata vayunAkhya sUtradi

pONisida mAlikeya vAnGmayaMge samaRpisida

j~nAnigaLa dR^igviShayavahuda

j~nAnigaLige asahya tORpudu

mANikava maRkaTana kaiyoLo koTTa teranaMte...HKAS_16-32

prANamata = concentrated by madhvAchARya, who is the avatAra of vAyu dEvaru

shrInivAsana = shrIdhara nAmaka ParamAtma

suguNa maNigaLa = pearls of His infinite virtuous qualities

vayunAkhya sUtradi = threaded by vAyu dEvaru

pONisida = tied up together

mAlikeya = garland of guNa-s

vAnGmayaMge = vAgAMtaRgata ParamAtma

samaRpisida = offer with kR^iShNARpaNa buddhi

j~nAnigaLa = devotees who are j~nAni-s

dR^ik viShayavahudu = would be superior from their intelligence point of view

mANikava = expensive pearls

maRkaTana = to monkey

kaiyoLo koTTa teranaMte = giving it to them in their hands

aj~nAnigaLige = aj~nAni-s who do not understand bhagavan mahima

asahya tORpudu = would feel that this is loathsome or repulsive and leave it

The guNa-s, rUpa-s, kriya-s, avatAra-s, mahime of ParamAtma are complete in all respects and infinite. JagannAtha dAsa has immersed himself in this ocean and brought out pearls of His infinite virtuous qualities.

shrIman madhvachARya is the tR^itiya rUpa of vAyu dEvaru. The siddhAMta propogated by him is indeed the opinion of vAyu (madhva mata).

The infinite virtuous qualities of ParamAtma are threaded by vAyu mata & tied up together to form a garland of guNa-s - resulting into 'harikathAmR^ita sAra'.

This garland is being offered with bhakti by JagannAtha dAsa to manOvAnGmaya ParamAtma via vAgAbhimAni saraswati dEvi, bhAratI dEvi, agni, manObhimAni R^idra dEvaru, umA dEvi.

The devotees who are j~nAni-s would find this harikathAmR^ita sAra to be superior from their intelligence point of view and they would be happy whereas the aj~nAni-s would find the same to be just another common story book and they would leave it aside without reading the same. It would be like giving expensive pearls to a monkey.

shrIvidhira vipAhipEsha sha

chIvarAtmabhavARka shashi di

gdEvaR^iShi gaMdhaRva kinnara siddha sAdhyagaNA

sEvita padAMbhOja tvatpA

dAvalaMbigaLAda bhakutara

kAva karuNAsAMdra laxmIhR^itkumuda chaMdra.....HKAS_16-33

shrI = ramA dEvi

vidhi = brahma dEvaru

Ira = vAyu dEvaru (must be understood as saMira dEvaru)

vipa = garuDa dEvaru

ahipa = shESha dEvaru

Isha = R^idra dEvaru

shachIvara = shachI dEvi pati - iMdra dEvaru

Atmabhava = manmatha - son of ParamAtma

aRka = sURya

shashi = chaMdra

digdEva = digdEvata-s - abhimAni dEvata-s for the directions

R^iShi = R^iShi-s like vasiShiTha, saptaR^iShi-s snd many others

gaMdhaRva = tuMbura and all class of dEva and mAnava gaMdhaRva-s

kinnara = kinnara-s

siddha = siddha-s

sAdhyagaNA = sAdhya-s (belong to the parAkrami dEvata vaRga)

sEvita padAMbhOja = He who has the Lotus Feet served by these above

karuNAsAMdra = extremely kind

laxmIhR^itkumuda chaMdra = like moon for the lOtus heart of laxmI dEvi

tvatpAdAvalaMbigaLAda = those who take refuge at His Lotus Feet

bhakutara = devotees

kAva = protects from all dangers

Those devotees who take refuge at the Lotus Feet of the aMtaRyAmi rUpi ParamAtma of by laxmI dEvi, brahma, vAyu, garuDa, shESha, R^dri, iMdra, manmatha, sURya, chaMdra, digdEvata-s, R^iShi-s, gaMdhaRva-s and others, who serve His Lotus Feet, such devotees would always be protected by ParamAtma from all dangers in life.

Just as the kumuda flower blossoms at the sight of chaMdra, in the same way laxmI dEvi becomes happy by the anugraha of ParamAtma.

Adarisi gatAxa bhAShA

bhEdadiMdali kareyaladanu ni

ShEdhagaidavalOkisade biDuvare vivEkigaLu

mAdhavana guNa pELva prAkR^ita

vAdareyu sari kELi paramA

hlAdabaDadippare niraMtara balla kOvidaru..HKAS_16-34

Adarisi = with respect

gatAxa = he who cannot see

bhAShA bhEdadiMdali = that this language of this graMtha is different from saMskR^ita

kareyalu = if said so

adanu = the graMtha

niShEdhagaidu = saying that it is not correct

avalOkisade biDuvare = would they leave it without seeing the same

vivEkigaLu = j~nAni-s

mAdhavana = ramApati ParamAtma

guNa = infinite guNa-s

pELva = a graMtha which describes His guNa-s

prAkR^itavAdareyu sariye = even if it is in kannaDa (or for that matter now in English as you all read these lines)

balla = those who understand the value of this graMtha

kOvidaru = j~nAni-s

niraMtara = always

kELi = listening to the meanings in this graMtha

paramAhlAda baDadippare = would they not be extremely happy? Meaning - they certainly be extremely happy

All the sachChAstra-s like vEda-s, Upanishads, smR^iti (purANa-s), itihAsa-s, brahmasUtra-s (that explain the vEda-s), shrImad bhagavad gItA are all written in saMskR^ita language, understood to be the language of the Gods. Therfore, many of the previous commentators used the saMskR^ita language to explain the sachChAstra-s.

As time went on and with the advent of 'kali kAla', the knowledge of saMskR^ita language started fading gradually in the people. With the result, such people had no access to the knowledge of sachChAstra-s although they were keen to know the same. For this reason, starting from shrIpAdarAyaru, the yati-s of those times began to write songs, suLAdi-s, ugAbhOga-s in order to spread the message of madhva siddhAMta. Almost during the same span of time, in order to alleviate the ignorance of the people at that time, saint puraMdara dAsa, who was an aparOxa j~nAni himself was an excellent saMskR^ita paMDita, wrote a number of short hymns conveying the message of the shAstra-s in simple kannaDa language.

Therefore, language is not important to obtain the anugraha of ParamAtma, but the thought and intensity of bhakti is important. Even the writings of mithyAvadi-s is written in saMskr^ita, then can those also be classified as sachChAstra-s? No. ParamAtma is saRva shabda vAchya & saRva bhASha pravaRtaka.

For example - if one says that so called 'guDa' is sweet only if it is described so in saMskR^ita and it would not be sweet if it is called jaggery in English. Would this be right? No. Or if one calls English word pepper as 'guDa' would it become sweet? No. Lets us look at it the other way too. The milk drawn from a black cow or a white cow remains milk only. The colour or the taste of the milk does not vary depending on the colour of the cow.

So what if a graMtha which tells about the infinite virtuous qualities, rUpa-s, kriya-s of ParamAtma - is written in the current language (or kannaDa). That is certainly accepted as right.

Knowledgeable persons would not discard this graMtha because it is written in a language other than saMskR^ita. They would accept the same. This graMtha does not lose its value if it is rejected by people because it is not written in saMskR^ita.

bhAskarana maMDalava kaMDu na

maskarisi mOdisade dvEShadi

taskaranu niMdisalu kuMdahude divAkarage

saMskR^itavidalleMdu kuhaka ti

raskarisalEnahudu bhakti pu

raskaradi kELvarige olivanu puShkarAxasadA.....HKAS_16-35

bhAskarana maMDalava = sURya maMDala

kaMDu = after seeing

namaskarisi = pay obeisance

mOdisade = without being happy

dvEShadi = with enmity

taskaranu = a thief

niMdisalu = if he accuses that the sURya maMdala (because it won't help him to carry out his theft)

divAkarage = to sURya

kuMdahude = would it affect suRya in any way

kuhaka = in the same way, a distorted person

saMskR^itavu idalleMdu = saying that this graMtha is not written in saMskR^ita

tiraskarisalu = if he leaves it

Enahudu = would this graMtha be affected or lose something? Meaning - the value of this graMtha would not decrease

bhakti puraskaradi = with bhakti & respect

kELvarige = j~nAni-s who listen to this

puShkarAxa = Lotus Eyed ParamAtma

sadA olivanu = would bestow His anugraha always

A thief curses sunlight as it exposes his theft and it does not allow him to carry out his activity stealthily. His curse does not in any way affect the power of the solar system.

In the same way, if a person with a warped mind comments and rejects this graMtha on the basis that this is not written in saMskR^ita, would this graMtha be affected in any way? No. graMtha pratipAdya shrI laxmI narasiMha ParamAtma is the redeemer from all our sins. Since this graMtha touches our heart by describing His rUpa-s & kriya-s.

Lotus Eyed ParamAtma would bestow His anugraha to those who recite, listen, learn this graMtha with bhakti.

patitana kapAladoLu bhAgI

rathiya jalavire pEyavenipudE

itara kaviniRmita kukAvyA shrAvya budhariMda

kR^itipati kathAnvitavenipa prA

kR^itave tA saMskR^itavenisi sa

dgatiyanIvudu bhaktipuRvaka kELi pELvarige...HKAS_16-36

patitana = a sinful person (pApi)

kapAladoLu = on his head

bhAgIrathiya jalavire = just because gaMga water exists

pEyavenipudE = would it be fit for drinking?

itara = others those who are not bhagavad bhakta-s or those who are enemies of devotees

kaviniRmita = written by those poets

kukAvya = low grade poems or works

AshrAvya = not worth hearing

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

kR^itipati = husband of kR^iti dEvi - pradyumna nAmaka ParamAtma

kathAnvitavenipa = containing the guNa-s

prAkR^itave = graMtha published in the current language

tA saMskR^itavenisi = would be equivalent to saMskR^ita

bhaktipuRvaka = with faith and devotion

kELi = to those who listen

pELvarige = to those who say about (this graMtha)

sadgatiyanu = a higher destination i.e. mOxa

Ivudu = would give

gaMga water on a sinful person's head is not worth to drink. Certainly, the gaMga water is pure and holy, however, if it flows from the head of a pApi, it is not considered to be potable.

In the same way, any literature or writings which is bigotry or tainted (written by a mAyAvAdi) cannot be taken as pure just because it is written in saMskR^ita language. They are not worth reading or listening. They lead us to hell.

Therefore, even though this graMtha is in the current language (kannaDa), the description of kR^itipati pradyumna ParamAtma contained herein is considered to be saMskR^ita only.

There is no doubt that ParamAtma would bestow a higher destination to those bhakta-s who chant this HKAS graMtha, those who listen to this graMtha or those who talk about this graMtha.

Readers to note that right from stanza 31to 36, JagannAtha dAsa has made some very important points about this graMtha. It is clear that this graMtha is the road to mOxa. JagannAtha dAsa was an aparOxa j~nAni. Those who argue that this graMtha is not 'mOxa sAdhaka graMtha' would certainly be led to nitya naraka. JagannAtha dAsa says clearly that ParamAtma has Himself made him say so.

Those who do not trust his words are not the ones who would trust ParamAtma.

vEdashAstra sayukti graMthaga

LOdi kELdavanalla saMtata

sAdhugaLa sahavAsa sallApagaLu modalilla

mOda tIRthARyara matAnuga

rAdavara karuNadali pELdara

mAdhava jagannAthaviTThala tiLisidadaroLage..HKAS_16-37

vEda = apouruShEya vEda-s

shAstra = shrImad bhAgavata and other purANa-s, bhArata & other itihAsa,

saRva mUla graMtha-s written by madhvAchARya and other TIka-s and sachChastra-s

sayukti graMthagaLa = and several other good graMtha-s

Odi = studying these

kELdavanalla = I did not hear them from anyone

saMtata = always

sAdhugaLa = sajjana-s / bhagavad bhakta-s

sahavAsa = companionship

sallApagaLu = discussion with them on bhagavad tatva-s

modalilla = never had

mOda tIRthARyara = shrImadAnaMda tIRtha bhagavadpAda

matAnugarAdavara = those who follow his siddhAMta

karuNadali = by the anugraha of bhAgaNNa dAsa (this would also include vijaya dAsaru and other guru paraMpara)

ramAdhava = ramApati

jagannAtha viTThala = JagannAthaviTThala ParamAtma

tiLisidadaroLage = as much j~nAna that He bestowed upon me - according to my yOgyata

pELda = biMba rUpi ParamAtma said and made me say so

Although JagannAtha dAsa was an aparOxa j~nAni, he has displayed his humbleness in this stanza.

JagannAtha dAsa says with humblenees that although he has not studied the infinite number of apouruShEya vEda-s, smR^iti, brahmasUtra, bhagavad gItA, purANa-s, rAmAyaNa, shrIman mahAbhArata and other itihAsa, saRva mUla graMtha-s written by shrImadAnaMda tIRtha, TIkA on them, TippaNi and other sachChAstra-s, nor studied them very well, nor was he associated with j~nAni-s, neither did he ever have dialogue with them on spiritual matters, he has the anugraha of people who follow the madhva siddhAMta.

Since he was granted and extended life (of 40 years) by bhagaNNa dAsa, he obtained his anugraha and thus JagannAtha svAmi ParamAtma resided in JagannAtha dAsa and he has written in this graMtha whatever was ordained by Him.

Therefore, the suj~nAni-s must look at this graMtha with respect.

This ends the datta svAtaMtrya saMdhi