-Translated by SGP Char

Chapter 17: svagata svAtaMtrya saMdhi (15 padyas)

This is also known svAtaMtrya vibhAga saMdhi

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

shaMti sUchane: svagata svAtaMtriyaguNava hari tegedu

brahmadyarige koTTada bhR^igumunipapELidanu iMdradyumnaxitipanige

The earlier saMdhi discussed about 'datta svataMtrya'

We may like to understand as to why it was called 'datta svAtaMtrya'.

The jIva has anAdi svataMtrya. ParamAtma exists as biMba in the jIva from anAdi kAla. This svAtaMtrya comes into play during the state of mOxa.

Just as ParamAtma gives us the triguNAtmaka jaDa dEha to enable us to perform the triguNa kARya-s, He also gives us jaDa svAtaMtrya. In order to regulate the jaDa kARya-s, originally the svarUpa jIva must have ichChA. Therefore, ParamAtma gave the His svAtaMtrya (datta svAtaMtrya) to the jIva during sR^iShTi itself. Therefore the jaDa svAtaMtrya is given to the jIva at the time of obtaining the sthUla dEha. ParamAtma regulates this 'datta svAtaMtrya' by bestowing kARya siddhi (success) according to the efforts put in by the person. If a person obtains success in his efforts as per his efforts, then it he could very well say that 'datta svataMtrya' is in action.

What about 'svagata svAtaMtrya'?

Through 'svagata svAtaMtrya', ParamAtma makes the jIva put in the efforts and the person ultimately does not obtain the desired results. Since ParamAtma divides this within Himself (svagata) and a portion of which is divided to brahmAdi dEvata-s, this is called 'svagata svAtaMtrya'.

What about saRvasvAtaMtrya?

Only a desire (ichChA) is created in a person for performing a kARya and that being impossible to attempt, the person does not even attempt the same (the kARya under question). If such a kARya is successful after making an attempt of the same, then is understood to be saRvasvAtaMtrya.

JagannAtha dAsa says that this was explained by shrI parashurAma dEvaru (bhR^igukulOttama) to iMdradyumna about the division of the 'svagata svAtaMtrya' to various dEvata-s. This is explained in adhyAya_21 of viShNu rahasya. iMdradyumna was the king of avaMti. He had obtained the idol of mahA viShNu from dEva shilpi vishvakaRma and performed pUja with immense bhakti.

paramaviShNu svataMtra mAyA

taruNi vaxasthaLa nivAsiyu

sarasijOdbhava prANarIRvaru sachivarenisuvaru

saRvakaRmagaLalli tatpriya

ruragabhUShaNAhaMkR^ititraya

karesuvamarEMdrARka mukhariMdriyaparenisuvaru...HKAS_17-01

viShNu = viShNu nAmaka ParamAtma , who pervades everywhere

parama = saRvOttama

svataMtra = a freedom that is it not in control of others

mAyA = mAyA nAmaka laxmI dEvi

taruNi = ever young

vaxasthaLa nivAsiyu = always resides in the heart of ParamAtma

sarasijOdbhava = brahma dEvaru - born in the lotus flower

prANaru = mukhyaprANa nAmaka vAyu dEvaru

IRvaru = both of them

sachivarenisuvaru = they are His ministers (who always take the orders of ParamAtma)

saRvakaRmagaLalli = all the kriya-s going on in our dEha through the iMdriya-s

tatpriyaru = those dear to ParamAtma, laxmI, brahma & vAyu are

uragabhUShaNa = R^idra dEvaru

ahaMkR^ititraya = shESha dEvaru for vaikArikAhaMkAra, garuDa dEvaru for taijasa ahaMkAra, R^idra dEvaru for tAmasAhaMkAra

karesuva = called so

amarEMdra = iMdra dEvaru

aRka = sURya

mukharu = and other dEvata-s

iMdriyaparu =iMdriyAbhimAni dEvata-s

enisuvaru = are called so

The kaRtR^itva shakti that is actionable by someone on his own, without the help of any external agency is called 'svAtaMtrya'.

The jIva possesses shaktyAtmaka kaRtR^itva shakti. ParamAtma's prEraNa is required to make this actionable. Therefore, the kaRtR^itva of all jIva-s is - ParAdhIna i.e. in control of ParamAtma where Para means - saRvOttama. If the jIva did not possess kaRtR^itva, then it would not be possible to call it a 'chEtana'. jaDa-s do not possess kaRtR^itva which the jIva has.

ParamAtma alone is saRvataMtra svataMtra. His kaRtR^itva shakti is not in

control of anyone else. He can do anything kriya on His own, just by His

saMkalpa.

JagannAtha dAsa elaborates this in three chapters as under:-

1) datta svAtaMtrya (saMdhi_17)

2) svagata svAtaMtrya (saMdhi_18)

3) saRva svAtaMtrya (saMdhi_19)

ParamAtma does the biMba kriya of the jIva by entering into the kaRtR^itva dhaRma of the jIva. Only then, the j~nAna shakti, ichChA shakti & the kriya shakti of the jIva is activated by the prEraNa of ParamAtma.

saRvataMtra svataMtra viShNu nAmaka ParamAtma (svataMtrObhagavan viShNuH) activates the kaRtR^itva shakti of the jIva-s according to their svarUpa yOgyata and makes it actionable. The kaRtR^itva dhaRma residing in the jIva by the grace of ParamAtma is called 'datta svAtaMtrya'. 'datta' - meaning - given. Since 'datta svAtaMtrya' lies in the svarUpa jIva, it would be only utilized during the state of mOxa.

To enable the performance of kriya-s by the jIva in the sthiti state through the dEhagata iMdriya-s at the right time, ParamAtma divides & distributes His infinite svAtaMtrya to brahmAdEvata-s according to capabilities. How much would then be the natural question? This saMdhi attempts to elaborate on this issue.

However, kARya-s like sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, mOxa are carried out by Him independently. Thus these are related tohis saRva svataMtra.

Therefore, we understand that 'datta svAtaMtrya' is used by the jIva in the state of mOxa and 'svagata svAtaMtrya' is used by the jIva at the right time in the sthiti state at all places & times and that these are bestowed by saRva svAtaMtra ParamAtma.

mAyApati vAsudEva is none other than the other form of the original viShnu nAmaka ParamAtma and mAyA dEvi is the other form of laxmI dEvi, who always resides in the heart of ParamAtma. She is the abhimAni for triguNAtmaka avyakta tatva.

sarasijOdbhava is indeed chatuRmukha brahma, who was born from the Lotus Flower emanating from the Navel of Lord nArAyaNa.

brahma-vAyu are jIvOttama-s directly born from ParamAtma. They are therefore the prime ministers of ParamAtma. ParamAtma does and makes us do all the tatva vyApAra-s through them.

R^idra dEvaru is the tatvAbhimAni dEvata for ahaMkAra tatva which is divided into:-

1) vaikArika ahaMkAra

2) taijasa ahaMkAra

3) tAmasAhaMkAra

and the tatvAbhimAni dEvata-s for these are shESha dEvaru for vaikArikAhaMkAra, garuDa dEvaru for taijasa ahaMkAra, R^idra dEvaru for tAmasAhaMkAra. These dEvata-s are the most dear to ParamAtma, laxmI, brahma & vAyu.

Then come in line - manObhimAni iMdra who is the adhipati for the sura-s,

nEtrAbhimAni sURya. brahma-vAyu control the dEhagata iMdriya-s and make us

do the tatva vyApAra-s. The prEraNa of shrI laxmI nArAyaNa is passed on to brahma-vAyu, who pass it on to shESha and other tatvAbhimAni dEvata-s, which becomes actionable in the iMdriya-s and exhibited by kriya-s of the dEhagata jIva.

Some clarification:

> The earlier saMdhi discussed about 'datta svataMtrya' We may like to understand as to why it was called 'datta svAtaMtrya'. The jIva has anAdi svataMtrya.

jIva doesn't have any svAtantrya, see Gita # 5.14-15

"na kartR^itvaM na karmANi lokasya sR^ijati prabhuH...

nA.adatte kasyachit.h pApaM na chaiva sukR^itaM vibhuH"

The jIva doesn't have any svatantrya doership, nor it can give independent doership to any one. It also doesn't have svantrya in the addR^ishhTa[punya-pApa --"kriyAniShpanna dharmAdirUpakarmaNi"] and the resulting phala.

"na kartR^itvam.h" ityAdinA | 'kriyAyAmadR^iShTotpAdane phale cha svAtantryaM lokasya na sR^ijatIshvara' ityarthaH

Be it karma or karmaphala, the Lord does not give independent doership to jIva.

> ParamAtma exists as biMba in the jIva from anAdi kAla. This svAtaMtrya comes into play during the state of mOxa.

bimba pratibimba bhAva manifests fully in moxa but even here, the jIva is bhagavat adhina only.

jIva is eternally dependent on Bhagavan.

muktiviveka quoted by Acharya in BTN 11.11.6:

"baddhatvaM sarvajIvAnAM niyamAnnityameva tu baddhatvaM vishhNu adhinatvaM ..."

> Just as ParamAtma gives us the triguNAtmaka jaDa dEha to enable us to perform the triguNa kARya-s, He also gives us jaDa svAtaMtrya.

That is parAdhina 'svAtantrya' -- it is more like a mother who holds the laddle and lets the child use it too, giving the impression that the child is cooking. Mother never *gives* that laddle to the child.

> In order to regulate the jaDa kARya-s, originally the svarUpa jIva must have ichChA. Therefore, ParamAtma gave the His svAtaMtrya (datta svAtaMtrya) to the jIva during sR^iShTi itself. Therefore the jaDa svAtaMtrya is given to the jIva at the time of obtaining the sthUla dEha.

Acharya gives an example to illustrate this:

Just like a king who lets people live in his kingdom similarly Bhagavan has let us live in this deha --

Gita tAtparya # 5.14:

'janapade nivasatAM tadvittabhojinAmapyAdhipatyAdAnAnna

dattA janapadA rAj~nA svaputrANAmitivat.h karmaphalAdi

saMyoginAmapi tatsvAtantryAdAnAt.h na sR^ijati' iti yujyate

The sons of a king, who live in the kingdom, enjoy the benefits therein. Because, the king has not given the kingdom to his sons, it is said that the king did not give the kingdom to his sons. Similarly even though the jIvas partake the fruits of the karmas, it is quite appropriate to say that the freedom for karma is not given to the jIvas.

> ParamAtma regulates this 'datta svAtaMtrya' by bestowing kARya siddhi (success) according to the efforts put in by the person. If a person obtains success in his efforts as per his efforts, then it he could very well say that 'datta svataMtrya' is in action.

I don't understand what "is in action" means.

In any case jIva does not have even a tiny bit of independence (or svAtantrya) either in action or its fruit.

Regards,

Meera Tadipatri

I divoukasaraMte kali moda

lAda daityaru saRvadEhadi

tOdakaru tAvAgi vyApAragaLa mADuvaru

vEdhanaMdadi kaliyahaMkA

rAdhipAdhama madhukukaiTabha

krOdhi shaMbhara mukharu manasige svAmiyenisuvaru....HKAS_17-02

I divoukasaraMte = brahmAdi tatvAbhimAni dEvata-s

kali modalAda daityaru = primary enemy of ParamAtma i.e. kali and others

saRvadEhadi = in iMdriya-s of all dEha-s

tOdakaru = as prEraka-s

tAvAgi = they

vyApAragaLa mADuvaru = by the initiation of their aMtaRgata tatvAbhimAni dEvata-s, they would perform duShTa kARya-s (duShTa kARya-s)

vEdhanaMdadi = just as brahma is yajamAna / niyAmaka for mukti yOgya-s

kaliyu = kali is the yajamAna / niyAmaka for tamO yOgya-s

adhama = daitya-s less powerful than kali

ahaMkArAdhipa = those daitya-s who are equivalent in rank of the ahaMkAratatva abhimAni dEvata-s like garuDa, shESha, R^idra

madhu = madhu daitya

kukaiTabha = kaiTabha daitya, who has duShTa buddhi

krOdhi = krOdhi daitya, these three daitya-s are equivalents of garuDa, shESha & R^idra

shaMbhara = shaMbhara daitya

mukharu = and many other daitya-s

manasige = just like manObhimAni iMdra & kAma

svAmiyenisuvaru = they are iMdriyAbhimAni daitya-s for the manO iMdriya

Just as vAyu dEvaru is the niyAmaka for all the tatvAbhimAni dEvata-s in our sthUla dEha by the prEraNa of ParamAtma and does and makes us do all the vyApAra-s, in the same way He is the aMtaHprEraka for kali and others daitya-s who are the niyAmaka-s for duShTa kARya-s and makes us do the duShTa vyApAra-s. bhagavad kARya sAdhaka dEvata-s are not affected by the pApa phala obtained by the performance of the duShTa kriya.

brahma, vAyu are jIvOttama-s among the class of jIva-s. They are at the top level of mukti yOgya jIva-s. They are sanctioned the complete anugraha of ParamAtma. They are superior among the jIva-s who perform navavidha bhakti (shravaNam, kIRtanam, smaraNam, pAda-sEvanam, aRchanam, vaMdanam, dAsyaM, sakhyaM & Atma-nivEdanam, AtmanivEdana is the highest order of offering bhakti to ParamAtma)

In the same way, kali is the worst among the daitya-s. In other words, he is the top notch daitya. None can match the enmity level that he has in ParamAtma. If brahma & vAyu are considered supreme in the nine types of bhakti as mentioned in the above paragraph, then kali is supreme in the nine types of enmities enunciated in the referred in

http://www.dvaita.org/shaastra/prameya.shtml which states as:-

jIvAbhEdA niRguNattvaM apURNaguNatA tathA |

sAmyAdhikyaM tadanyEShAM bhEdastadgata eva cha |

prAduRbhAva vipaRyAsaH tadbhaktadvEShA eva cha |

tatpramANaniMdA cha dvEShA etEakhilA matAH |

etaiRvihIna yA bhaktiH sA bhaktiriti uchyate ||

----mahAbhArata-tAtpaRya-nirNaya

The significant parts are:

jIvAbhedA - to consider there to exist intrinsic abhEda between jIva(s) and the Lord.

niRguNatvaM - to consider the Lord as attribute less.

apURNaguNatA - to consider the Lord as having limited attributes (quality and/or quantity).

sAmya - to consider oneself or some other entity to be equal to Him AdhikyaM tadanyEShAM - to consider oneself or some other entity to be superior to the Lord.

bhEdastadgata eva cha - To consider His incarnations to be different from Him (or from each other) in worth, value, etc.

prAduRbhAva vipaRyAsaH - To consider the Lord as being born like ordinary mortals during His incarnations.

tadbhaktadvEShA - To hate His devotees.

tatpramANa niMdAM cha - To condemn/hate the primordial pramANa-s (shR^iti, etc.) garuDa, shESha & R^idra are ahaMkAra tatvAbhimAni dEvata-s. Correspondingly, madhu, kaiTabha & krOdhi are the ahaMkAra tatva daitya-s. garuDa, shESha and R^idra lead us on the right path, whereas madhu, kaiTabha & krOdhi lead us on the wrong path.

iMdra & kAma are manObhimAni dEvata-s. They are the sanmati prEraka-s of ParamAtma. Correspondingly, shaMbharAsura and other daitya-s exist as manO-niyAmaka-s and they are the duRmati prEraka-s.

Just as the 24 tatvAbhimAni dEvata-s exist by the niyamana of ParamAtma, in the same way the corresponding tatvAbhimAni daitya-s too exist. The dEvata-s are the prEraka-s for puNya kARya-s and the daitya-s are the prEraka-s for pApa kARya-s.

dEvategaLOpAdi nityadi

EvamAdi svanAmadiMdali

yAvadiMdriyagaLoLu vyApAragaLa mADuvaru

sEvakara sEvAnuguNa phala

vIva nR^ipanaMdadali tanna sva

bhAva svAtaMtriya vibhAgava mADi koTTa hari.....HKAS_17-03

dEvategaLOpAdi = tatvAbhimAni daitya-s (just like tatvAbhimAni dEvata-s of our iMdriya-s)

nityadi = always

EvaM Adi svanAmadiMdali = brahma, vAyu, garuDa, shESha, iMdra, kAma & others called by those names alone

yAvat = in all the jIva-s except the R^iju-s

iMdriyagaLoLu = existing in the dEhagata iMdriya-s

vyApAragaLa mADuvaru = perform bad deeds by the niyamana of tatvAbhimAni dEvata-s

sEvakara = servants

sEvAnuguNa = sEva performed according to anAdi svarUpa yOgyata (they perform haMsa, dAsOhaM, sOhaM (by way of triguNAtmaka j~nAna)

phalavIva = bestows phala to them after liMga bhaMga i.e. nitya sukha to sAtvika-s, mixture of sukha-duHkha to nitya saMsArin-s and nitya duHkha to tamO yOgya-s

hari = pApa parihARtaka ParamAtma

tanna = His own

svabhAva =svarUpagata

svAtaMtriya = svAtaMtrya dhaRma

nR^ipanaMdadali = just as a king performs his duties by giving powers to his ministers / servants

vibhAgava mADi koTTa = divides the svAtaMtrya among the dEva-s, dAnava-s & mAnava-s, and does the iMdriyagata vyApAra-s through the tatvAbhimAni dEvata-s and makes the jIva do the same, which is exhibited as an action by the person

Just as the tatvAbhimAni dEvata-s exist in the iMdriya-s of the sthUla dEha of the jIva and perform the vyApAra-s related to those iMdriya-s, in the same way the daitya-s too exist in the iMdriya-s and perform their related vyApAra-s.

kali, madhu, kaiTabha, shaMbhara and other daitya-s perform vyApAra-s on behalf of brahma, vAyu, garuDa, shESha, R^idra, iMdra, kAma and other dEvata-s.

The tatvAbhimAni dEvata-s themselves provoke the tatvAbhimAni daitya-s to perform duShKARya-s (bad deeds) and make us do the same through them.

Just as a king rules his kingdom by giving powers to his close aids - say, minister, army chief, village head etc. and gives them salary according to their capability and protects them too, in the same jaganniyAmaka ParamAtma exists as biMba in all the jIva-s from brahma till the blade of grass, and according to their yOgyata does and makes them do the tatva kARya-s and bestows phala to them after liMga bhaMga i.e. nitya sukha to sAtvika-s, mixture of sukha-duHkha to nitya saMsArin-s and nitya duHkha to tamO yOgya-s. However, this does not in any way reduce the capability of ParamAtma.

agaNita sVAtaMtraya nAl

bage vibhAgava mADi oMdanu

tegedu dashavidhagaisi pAdare paMchaprANanali

mogachatuShTayanoLu sapAdai

duguNavirasida matte dashavidha

yugaLa guNavanu mADi eraDu sadAshivanoLiTTa.....HKAS_17-04

agaNita = infinite numbers

sVAtaMtraya = svarUpabhUta svAtaMtrya

nAlbage vibhAgava mADi = divided into four parts

oMdanu tegedu = takes that first part out of this

dashavidhagaisi = divides them into 10 parts

pAdare paMcha = four and three fourths (4 ¾ )

prANanali = in vAyu dEvaru

mogachatuShTayanoLu = in chatuRmukha brahma

sapAdaiduguNava = five and one fourth (5 ¼) parts of guNa-s

irasida = kept so

matte = and again

dashavidhayugaLa guNavanu mADi = divided the second quarter into 10 parts (yugaLa - means parts)

eraDu = two parts

sadAshivanoLiTTa = gave it to R^idra dEvaru

svAtaMtrya (freedom) is the svarUpa laxaNa (feature) of ParamAtma. One cannot the infinite svAtaMtrya that ParamAtma has.

ParamAtma divides the infinite svarUpagata svAtaMtrya into four equal parts, for understanding purposes say '4x' (In the datta svAtaMtrya saMdhi it was mentioned as 400 parts).

'x' is divided into 10 parts say '10y' and distributed to various dEvata-s as under:-

Four and three fourths (4 ¾)y to vAyu dEvaru & five and one fourth (5 ¼)y of guNa-s to chatuRmukha brahma. (You may recall that in datta svAtaMtrya, vAyu received 48 parts and brahma received 52 parts)

Another 'x' is divided into 10 parts again say '10z' and distributed 2z to ahaMkAra tatvAbhimAni dEvata R^idra dEvaru. The distribution of the remaining 8z are explained in the next stanza.

pAkashAsana kAmaroLu sA

RdhaikaviTTa dashEMdriyara sudi

voukasAdyaroLoMdu yAvajjIvaroLogoMdu

nAlkuvare kalyAdi daityA

nIkakittanu eraDu trividha vi

vEkagaisiMdirege oMderaDAtma tannoLage..HKAS_17-05

pAkashAsana = iMdra dEvaru

kAmaroLu = manmatha

sARdhaikaviTTa = one and half (1 ½) parts

dashEMdriyara = paMcha j~nAnEMdriya-s & paMcha kaRmEMdriya-s

sudivoukasAdyaroLu = in these abhimAni dEvata-s

oMdu = one part

yAvajjIvaroLu = from ajAna till the blade of grass (sajjIva-s)

oMdu = one part

nAlkuvare = the balance four and half parts (4 ½)

kalyAdi daityA nIkake = kali & others daitya-s (and nitya saMsArins included)

ittanu = gives them

eraDu = the remaining two parts (from the four parts of the first division)

trividha = makes them into 3 parts

vivEkagaisi = according to His wish

iMdirege = to laxmI dEvi for sR^iShTyAdi kARya

oMdu = one part

tannoLage = with Himself

eraDAtma = the remaining two parts with Himself for svagata svAtaMtrya kARya

Continuing from the previous stanza, 10z parts are distributed as under:-

The remaining 2x is divided into 3 parts. Laxmi dEvi is given 2/3x (.66x)

and ParamAtma keeps 1 & 1/3x (1.33x) for Himself.

This is some this similar to datta svAtaMtrya saMdhi, where the distribution

was as under:-

laxmI dEvi 67 ¼

parts

ParamAtma 132 ¾ parts

brahma-vAyu 100 parts

other dEvata-s, nitya saMsarins, daitya-s 100 parts

TOTAL 400 parts

I vidhadi svAtaMtriyatvava

dEva mAnava dAnavaroLu ra

mAvinOdi vibhAga mADiTTalle ramisuvanu

mUvaroLagiddavara kaRmava

tA vIkArava gaisadale ka

lpAvasAnake koDuvanAyAsavaravara gatiya.....HKAS_17-06

I vidhadi = in the above way

svAtaMtriyatvava = svagata svAtaMtrya dhaRma

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

mAnava = nitya saMsArin-s (rajO guNa-s)

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

ramAvinOdi = ParamAtma

vibhAga mADi = divides svAtaMtrya according to the yOgyata of the jIva-s

iddu (iTTu) = entering into them

alle ramisuvanu = does the kriya-s by existing in them by His biMba rUpa

mUvaroLagiddu = existing in the trividha jIva-s

avara kaRmava = anAdi kaRma-s of those jIva-s

tA vIkArava gaisadale = without distorting whatever exists (according to His satya saMkalpa)

kalpAvasAnake = at the end of brahma kalpa

anAyAsa = without any difficulty

avaravara gatiya = destiny according to the svarUpa yOgyata of the jIva

koDuva = would give

1) ParamAtma divides His svagata svAtaMtrya and gives it to mukti yOgya chEtana-s from brahma till the blade of grass, rajO yOgya jIva-s (nitya saMsArins) from puraMjana till the blade of grass & tamO yOgya jIva-s from kali till the blade of grass.

2) ramA dEvi is the abhimAni for mUla prakR^iti. He uses the essence of difference in prakR^iti for sR^iShTi, which He does for bestowing His anugraha on ramA dEvi. He is therefore called ramAvinOdi

3) He nourishes the svarUpa sharIra of the jIva with mUla prakR^iti and provides liMga dEha for the jIva and binds it to saMsAra. biMba rUpi ParamAtma exists in the jIva which has the kaRtR^itva dhaRma is controlled by Himself and provokes their anAdi kaRma and He thus displays their actions.

4) ParamAtma is satya saMkalpa. svarUpagata dhaRma of the jIva is anAdi & nitya. biMba rUpi ParamAtma is the prEraka for liMga dEhagata kaRma-s. ParamAtma does and makes the jiva do the various kARya without altering the anAdi kARya-s. This is what JagannAtha dAsa says as 'tA vIkArava gaisadale'.

5) At the end of this brahma kalpa, all the trividha jIva-s undergo liMga bhaMga. A bath in the viraja river enables the sAtvika-s to obtain nitya mukti sukha. vAyu (mukhyaprAna) breaks the liMga dEha of the tamO jIvas with his mace and sends them to eternal sorrow or hell and the rAjasik jIva-s obtain liMga bhaMga just by vAyu's howl obtain saMsAra i.e. a mix of happiness and sorrow.

AlayagaLoLagippa dIpa

jvAlevaRtigaLanusarisa jana

rAligaLigoppuva teradi hari tORpa saRvatra

kAlakAladi shrI dharA du

RgA lalaneyara kUDi sukhamaya

lIlegaiyalu triguNa kARyagaLahavu jIvarige.HKAS_17-07

vaRtigaLanusarisa = according to the wick

dIpajvAle = light of the lamp

AlayagaLoLagippa = in the house

janara = residents

AligaLigoppuva teradi = makes the things in the house visible

hari = biMba rUpi ParamAtma

saRvatra = pervades everywhere in the house (like the light from the lamp)

tORpa = He can be seen according to the yOgyata of the jIva

kAla kAladi = every second

shrI = satva gunAbhimAni shrI dEvi

dharA = rajO guNAbhimAni bhU dEvi

duRgA = tamO guNabhimAni duRgA dEvi

lalaneyara kUDi = along with His wives as above

sukhamaya = AnaMda svarUpi ParamAtma

lIlegaiyalu = performing krIDa-s by His biMba kriya

jIvarige =pratibiMba jIva

triguNa kARyagaLahavu = satva, rajas & tamas kARya-s go on via the dEheMdriya-s

1) In order to eliminate the darkness around us at night, we light a (oil) lamp at home. The light from the lamp enables us to see the thing around the house. The amount of light emitted by the lamp depends on the thickness of the wick. If the thickness of the wick is more we obtain more light and if the thickness of the light is less we obtain less light.

2) The heart of the jIva compared to the house. The yOgyata of the jIva is like the thickness of the wick. svayaM jyOti biMba rUpi ParamAtma is like the Lamp

3) There lies an inherent difference between jIva-s (jIva-jIva bhEda) and thus there is difference in their svarUpa yOgyata. The svarUPa yOgyata of the jIva is anAdi nitya. saRvataMtra svataMtra exists as biMba displays the svarUpa yOgyata of the jIva like the lamp in the above example. Their kARya-s are displayed according to their yOgyata.

4) shrI laxmI dEvi is the abhimAni dEvata for mUla prakR^iti. The usual characteristics of satva, rajas & tamO guNa-s are respectively controlled by shrI rUpa, bhU rUpa & duRga rUpa as their abhimAni rUpa-s (as per the wish of ParamAtma). ParamAtma exists in His biMba rUpa in all the three forms of laxmI and provokes sAtvika, rAjasika & tAmasika vyApAra-s, does and makes us do the same via mukhya prAna, which we display in our actions. This is His lIlAvilAsa.

iMdriyagaLiM mALpa kaRma

dvaMgaLa tanagaRpisalu gO

viMda puNyava koMDu pApava bhasmavane mALpa

iMdirEshanu bhaktajanarana

niMdisuvaroLagippa puNyava

taMdu tannavarigIva pApagaLavariguNisuvanu.....HKAS_17-08

iMdriyagaLiM = by the EkAdashEMdria-s

mALpa = done via biMba kriya

kaRma dvaMgaLa = mishra kaRma-s i.e. pApa & puNya kaRma-s

tanagaRpisalu = offering them to Him with the j~nAnAnusaMdhAna that He provokes and does and makes us do the same

gOviMda = vEda pratipAdya shrIman nArAyaNa

puNyava koMDu = takes the puNya kaRma-s done by His bhakta-s and reserves it to be used during mOxa

pApava = pApa kaRma-s done by them

bhasmavane mALpa = are burnt away to ashes

iMdirEshanu = laxmI pati ParamAtma

bhaktajanarana = those bhakta-s who have complete devotion in Him

niMdisuvara = criticizers or maligners

oLagippa puNyava = phala-s obtained by them by the puNya kaRma-s performed by them (maligners)

taMdu = takes it away from them

tannavarigIva = and would give it to His bhakta-s

pApagaLa = the pApa phala of His bhakta-s

avariguNisuvanu = would give it to them (the maligners)

1) The paMchaj~nAnEMdriya-s, paMchakaRmEMdriya-s & manas together form the EkAdashEMdriya-s. These j~nAnEMdriya-s come in contact with the external factors like shabda, spaRsha, rUpa, ghRANa & rasa and these are absorbed by the manas and these are experienced by the jIva.

2) tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s exist simultaneously in the iMdriya-s. biMba rUpi ParamAtma does and makes us do the various puNya kaRma-s through the dEvata-s and pApa kaRma-s through the daitya-s via mukhya prANa

3) A higher proportion of satva guNa in the anAdi liMga dEha leads to higher performance of puNya kriya, rajO guNa leads to mishra kriya and tamO guNa leads to pApa kriya. ParamAtma is the prEraka for all these kriya-s. Nothing can happen with without His prEraNa. However, He remains unaffected by the phala-s obtained by those kriya-s, may they be puNya phala or pApa phala. Therefore, it is important to have this uttama j~nAnAnusaMdhAna that ParamAtma does makes and makes us do all the puNya-mishra-pApa kaRma-s and we should offer them all to Him at His Lotus Feet. This is 'dvaMdvakaRma samaRpaNe'.

4) The pApa kaRma-s of those bhakta-s who offer their 'dvaMdvamaRma samaRpaNe' with the above anusaMdhAna are burnt off by the kind Lord just by His kind gaze and makes these bhakta-s pure.

5) The puNya phala-s obtained by the by the puNya kaRma-s performed by the maligners of ParamAtma or His devotees are taken away by laxmI pati ParamAtma and given to those bhakta-s who have complete devotion in Him and the pApa phala-s of His bhakta-s would give it to them (the maligners).

hottuhottige pApakaRma pra

vaRtakara niMdisade tanagiMdutta

mara guNakaRmagaLa koMDADadale ippa

maRtyarige gObrAhmaNa strI

hatya modalAdakhiLadOShaga

Littapanu saMdEhapaDasallakhiLashAstramata.....HKAS_17-09

pApakaRma pravaRtakara = nitya saMsArin-s and tamO yOya-s who are relentlessly involved in pApa kaRma-s

hottu hottige = all all times (24/7)

niMdisade = without maligning them

tanagiMta uttamara = those who are at a higher level than oneself

guNa kaRmagaLa = superior guNa-s (knowledge paMchabhEda tAratamya etc.) and

performance of their kARya-s that is liked by hari-vAyu-guru

koMDADadale ippa = without praising them

maRtyarige = such human beings

gO = cows

brAhmaNa = brahmins

strI = women

hatya modalAda = their murder

akhiLa dOShagaLa = all such pApa-s and others

ittapanu = would give

saMdEhapaDasalla = there is not doubt about this

akhiLashAstramata = this the view of all sachChAstra-s

Performing trikAla saMdhyavaMdana on time, performing dEvara pUja, serving the guests, studying sachChAstra-s, preaching sachChAstra-s are the vidhi kaRma-s of sajjana-s. This apart, they must also praise the guNa-s of their seniors (uttama-s), serve them and obtains lessons from them.

It is equally important that one should criticize / malign the pApa kaRma-s of the duShTajana-s (bad people).

Therefore, one who does not extol the guNa-s of svOttama-s and deprecate the tamO yOgya-s or mithyAvAdi-s would obtain the pApa-s equivalent to the ones obtained by killing a cow, woman, brahmin as indicated in the following references:-

daityaniMdAm na kuRvaMti tEEpi tatphal bhAginaH --------viShNu rahasya

kaShTAtkaShTataraM yAMtu saRvE duRyOdhanAdayaH

sukhasukhataraM yaMtuM saRvE bhImARjunadayaH --------bhArata vAkya

niMdAM bhagavataH shR^itvA tatparasya janasya cha

tatOnApaiti yatsthAnanAtth yAtyathaH sukR^itAchyutaH

ChiMdyAtprasahyarushatIma prabhushchE

jivhAmasUnapi tatO visR^ijEtsadhaRmaH ----------------------bhAgavata

People who do not criticize the daitya-s would obtain pApa-s. This is the clear understanding from all shAstra-s

tanna svAtaMtraya guNagaLa hi

raNyagaRbhAdyarige kalimukha

dAnavara saMtatige avaradhikAravanusarisi

puNyapApagaLIva bahu kA

ruNya sAgaranalpashaktiga

LuNNalariyade iralu uNagalisidanu saRvarige......HKAS_17-10

tanna svAtaMtraya guNagaLa = His svagata svAtaMtrya guNa

hiraNya gaRbhAdyarige = brahma and other dEvata-s

kalimukha = starting from kali

dAnavara saMtatige = class of daitya-s (tamO yOgya jIva-s) and nitya saMsArin-s (from puraMjana till the blade of grass)

avara = those respective jIva-s

adhikAravanusarisi = according to their yOgyata

puNyapApagaLIva = gives the experience of puNya, mishra or pApa phala-s to the jIva according to their yOgyata

alpashaktigaLu = the svarUpa of the jIva is extremely small and therefore

their capacity too is small refer HKAS_09-07 to HKAS_09-09

uNNalariyade iralu = they have no capability to experience the puNya-pApa-mishra phala-s (the kaRtR^itva shakti of the jIva is in control of ParamAtma, the dependent jIva cannot action the svagata kaRtR^itva)

bahu kAruNya sAgaranu = extremely kind ParamAtma exists as biMba in the sthUla dEha

saRvarige = all the trividha jIva-s

uNagalisidanu = experiences and makes them experience by way of biMba kriya

1) In the earlier stanzas of this saMdhi we had understood the division of svagata svAtaMtrya of ParamAtma to brahma until the blade of grass among the mukti yOgya-s, from puraMjana till the blade of grass among the nitya saMsArin-s and from kali to the blade of grass among the tamO yOgya-s according to their svarUpa yOgyata and enables them to display their actions.

2) He enables them to perform their kaRma according to the natural phenomenon of satva, rajas & tamO guNa-s and bestows puNya-mishra-pApa phala-s to the trividha jIva-s

3) The kaRtR^itva shakti and the bhOktR^itva capability is in control of ParamAtma. All these have to be actioned or initiated by the biMba kriya of ParamAtma. The svagata svAtaMtrya vibhAga biMba kriya of ParamAtma makes it possible for the kaRtR^itva shakti of the jIva to be actionable. The jIva does not possess any bhOga shakti. Therefore, the kind ParamAtma gives His svagata svAtaMtrya shakti to them and initiates action by them and also provides them the bhOga shakti to experience the puNya-mishra-pApa phala-s obtained by their actions.

Reference for the above:-

EvaM puNyasya pApasya dashAMshAn jIva shaktitaH

prApnOti jIvaH tEnaiva pURNOyaM bhavati dhruvam

alpashaktEH tatOlpaM tu puNyaM pApaM cha jAyatE ---- viShNu rahasya

Some special understanding:-

ParamAtma makes the jIva experience the saMchitAgAmi kaRma-s according to the anAdi kaRma of the jIva until he completes his kalpa sAdhana, by aparOxa the saMchita kaRma-s are destroyed and the AgAmi kaRma-s are made ineffective and makes the jIva experience the prArabdha kaRma and then mOxa. anAdi kaRma exists for the asR^ijya jIva-s. Since the asR^ijya jIva-s are in a state of sleep, they do not realize this. ParamAtma brings them to sR^iShTi, gives them sthUla dEha and teaches them to experience their bhOga.

satyavikrama puNya pApava sa

mastarige koDalOsugadi nA

lvattu bhAgava mADi lEshAMshavanu janakIva

atyalpa paramANuvige sA

maRthyavanu tA koTTu sthUla pa

dARthagaLa uMDuNipa saRvada saRvajIvarige.....HKAS_17-11

satyavikrama = truly valiant ParamAtma

puNya pApava = the phala-s obtained by puNya & pApa kaRma-s

samastarige = to the trividha jIva-s

koDalOsugadi = in order to give them

nAlvattu bhAgava mADi = divides His svAtaMtrya into forty parts

lEshAMshavanu = gives those parts according the yOgyata of the jIva-s

janakIva = give it to them

atyalpa paramANuvige = extremely tiny jIva (from brahma to the blade of grass)

sAmaRthyavanu = makes the kaRtR^itva shakti of the jIva capable of performing

tA koTTu = exists as biMba and provides them the svAtaMtrya

sthUla padARthagaLa = puNya-mishra-pApa phala-s that can be experienced by the sthUla dEha

uMDu = accepts the svAkhya rasa by His dEhAkAra biMba

uNipa = makes the jIva in the sthUla dEha accept the same

saRvada = gives everything

saRva jIvarige = to all the trividha jIva-s

The valor of ParamAtma is infinite and anAdi. He is is thus satyaparAkarama - thus satyavikrama.

In HKAS_09-07 JagannAtha dAsa explains the size of the svarupa dEha of the jIva from brahma until the blade of the grass - 'kudure bAlada koneya kUdala.'

All the hairs on the tail of a horse are the same size. If this hair is divided by a hundred and that one hundredth part of the hair is again divided by a hundred - meaning 1/10000th of the size of the hair end of a horse tail. That is the size of the svarUpa dEha. All have the same size. How can such a small sized dEha have enjoy the sthUla anna, experience sthUla viShaya-s etc.?

The jIva is connected to the triguNAtmaka liMga sharIra.The jIva therefore experiences kaRma-s arising out of this. biMba rUpi ParamAtma makes the puNya-mishra-pApa phala-s for the experience by the jIva. The jIva cannot experience the same on his own. The biMba rUpa vyApAra causes this to happen.

In order to give this experience to the jIva, He has divided His svAtaMtrya into 40 parts. This has been mentioned as 400 parts in datta svAtaMtrya saMdhi.

puNya by j~nAna = 1 part

pApa by j~nAna = 1 part

puNya by aj~nAna = 1 part

pApa by aj~nAna = 1 part

Total parts = 4 parts

Since there are 10 iMdriya-s, thus 10x4 = 40 parts

HKAS_17-04 states '.dashavidhagaisi', thus 40x10 = 400, which is the same a mentioned in datta svAtaMtrya saMdhi.

>From the 40 parts above, ParamAtma gives that much as per the requirement of the sthUla dEha acquired by the jIva (lEshAMsha). That being His svagata svAtaMtrya, it is not different than Himself. He Himself enters the jIva and does the krIDa-s. The experience of the viShaya is the food for the dEha. The resultant experience of the viShaya-s is not for svarUpa dEha.

ParamAtma exists in the sAra rUpa, by rasAkAra, as rasAtmaka in the extract of the sthUla dEha and accepts the svAkhya rasa.

What is svAkhya rasa?

The rasAMtaRgata bhagavdrUpa-s are the svAkhya rasa-s (see HKAS_13-29).

This is His biMba kriya vyApAra. This provides the upachaya (nutrition) to the sthUla dEha. The jIva pervading in the sthUla dEha is thus satisfied. This is described as, 'sthUla padARthagaLa uMDuNipa saRvada saRvajIvarige'.

timira taraNigaLEka dEshadi

samanisippave eMdigAdaru

bhramaNa chaLi bisilaMjikegaLuMTEnO paRvatake

amitajIvaroLiddu lakumI

ramaNa vyApAragaLa mADuva

kamalapatra sarOvaragaLoLagippa teranaMte......HKAS_17-12

timira = darkness

taraNigaLu = and sunshine (both together)

Eka dEshadi = in the same place (country)

samanisi = equally present at the same time

eMdigAdaru ippave = is it possible any time? (Darkness and sunshine can nebver be present together)

paRvatake = in the same way for the mountain

bhramaNa = exhaustion by moving about

chaLi = cold

bisilu = heat

aMjikegaLu uMTEnO = does the mountain fear these? (Meaning - the mountain is never afraid of the above influences)

amitajIvaroLiddu = existing as biMba in innumerable jIva-s

lakumIramaNa = laxmI pati ParamAtma

vyApAragaLa mADuva = provokes the jIva-s according to their svarUpa yOgyata anAdi kaRma, doe and makes them do the same

kamalapatra = lotus leaf

sarOvaragaLoLagippa teranaMte = remaining in contact with the water in the lake. Here the pApa-s & puNya-s are like the water in the lake. ParamAtma exists in all the jIva-s and does the vyApAra-s, thus compared to the lotus leaf. Just as the water drops are not attached to the lotus leaf, in the same way, the pApa-s or puNya-s do not get attached to ParamAtma

Darkness (timira) vanishes as soon as the Sun rises. Darkness and sunlight cannot co-exist. In the same way, nityAnaMda ParamAtma has infinite j~nAna which is like the sunlight. The aj~nAna of jIva and the resultant pApa kaRma-s are similar to the darkness. By the anugraha of ParamAtma, the pApa kaRma-s of the jIva-s are destroyed instantly.

The mountain which stands firmly of the earth is never afraid of rain water (bhramaNa), cold due to winter or heat due to summer. In the same way, satya saMkalpa ParamAtma is never affected by the intricate cycle of birth and death, aj~nAna, puNya-pApa-s that the jIva experiences.

ParamAtma exists in His aMtaRyAmi rUpa in the infinite number jIva-s and does all the pApa-mishra-puNya kaRma-s according to their yOgyata and makes them do the same.

The leaves of the lotus flower are always immersed in water but the water drops do not get attached to the leaves. In same way, although kaRmAMtaRgata ParamAtma as kaRma nAmaka and kaRma prEraka does and makes the trividha jIva-s do the same, He does not get attached to those phala-s obtained by those respective kaRma-s.

aMbujOdbhava mukhyasura kali

shaMbarAdi samasta daityaka

daMbakanudina puNyapApavibhAgavane mADi

aMbudhiya jalavanu mahAghaTa

biMbaritu tuMbuva teradi prati

biMbaroLu tAniddu yOgyateyaMte phalavIva.....HKAS_17-13

aMbujOdbhava = brahma born from Lotus Flower shooting out from the Navel of ParamAtma

mukhyasura = and other tatvAbhimAni dEvata-s

kali shaMbarAdi = kali, shaMbara & others

samasta daitya kadaMba = all daitya-s who are the prEraka-s for pApa kaRma-s in the dEhagata iMdriya-s

anudina = everyday

puNya pApa vibhAgavane mADi = dividing / differentiating the puNya phala obtained by performing puNya kaRma-s and pApa phala obtained by performing pApa kaRma-s

aMbudhiya jalavanu = sea water

mahAghaTa = like a big pot

biMbaritu = and small & smaller pots according to their msize

tuMbuva teradi = just like one fills these pots according to their capacity

pratibiMbaroLu = in the pratibiMba jIva-s

tAniddu = He exists as biMba rUpi jIvAMtaRyAmi

yOgyateyaMte = according to the svarUpa yOgyata of the jIva

phalavIva = gives their respective phala-s

aMbjOdbhava is indeed brahma, who was born in the Lotus Flower emanating from the Navel of PadmanAbha rUpi ParamAtma. ParamAtma exists as biMba rUpi in all the jIva-s from brahma dEvaru till the blade of grass.

In the same way, He exists as biMba in the tamO yOgya daitya-s like kali, shaMbarAsura and others. puraMjana and other nitya saMsArin-s are included in this group.

ParamAtma does and makes the trividha jIva-s do their pApa-mishra-puNya kaRma-s through the tatvAbhimAni dEvata-s and tatvAbhimAni daitya-s by way of His biMba kriya according to the yOgyata and anAdi kaRma of the trividha jIva-s and bestows the respective phala to the dEhAbhimAni jIva.

JagannAtha dAsa explains by way of an example.

The amount of water in the sea is very vast. None can measure its volume. If we take various pots to the sea shore and fill them with water, the amount of water contained in those pots would be accoding to the volume of the pot (yOgyata).

In the same way, the amount of puNya or pApa kaRma-s that a jIva can do is infinite. But biMba rUpi ParamAtma does and makes the jIva do these puNya-s or pApa-s according to their svarUpa yOgyata and anAdi kaRma and bestows their respective phala-s to them, just like the example of the pots above.

Reference for the above:-

"svayOgya jalamAdattE samudrAt uddhR^itOghaTaH tAvataiva bhavEt pURNa Evamatra nidaRshanat" ---- ViShNu rahasya

initu viShNurahasyadoLu bhR^igu

munipa iMdradyuMnagarupida

danu budharu kELuvudu nityadi matsarava biTTu

anuchitOktigaLiddareyu sari

gaNane mADadireMdu vidva

jjanake vij~nApaneya mADuve vinayapURvakadi....HKAS_17-14

initu = as described earlier

viShNurahasyadoLu = in viShNu rahasya purANa

bhR^igumunipa = bhR^igu R^iShi (parashurAma dEvaru)

iMdradyuMnage = to king iMdradyumna

arupidanu = as explained

adanu = this explanation

budharu = j~nAni-s

matsarava biTTu = leaving away their pride or arrogance of knowledge

nityadi kELuvudu =listen to this everyday

anuchitOktigaLu = if something opposing the shAtra-s

iddareyu sariye = if they exist in this graMtha

gaNane mADadiri = do not view them as mistakes

eMdu = in this way

vidvajjanake = to the sachChAstra educated j~nAni-s

vinayapURvakadi = humble request

vij~nApaneya mADuve = "I request you all", says JagannAtha dAsa

The contents of svagata svAtaMtrya saMdhi are elaborated in ViShNu rahasya. bhR^igu R^iShi explained this to iMdradyumna maharaja. These are explained in adhyAya 18 to adhyAya 34.

saMkaRShaNa oDeyar explains that bhR^igu muni is none other bhR^igukulOttama parashurAma dEvaru. Thus, parashurAma dEvaru Himself made bhR^igu muni say so.

Understanding the secrets of datta svAtaMtrya, svagata svAtaMtrya & saRva svAtaMtrya is essential for a person on the road to sat-sAdhana. JagannAtha dAsa says that it is important for the j~nAni-s to meditate on these aspects every moment. The present graMtha is in Kannada and they must not reject the same as it is not expressed in saMskrita. Those who are well versed with sachChAstra, must leave aside their ahaM-mamakAra and their arrogance of knowledge. Such persons are true teachers / students of shAstra-s. Only they are entitled for the anugraha of hari-vAyu.

JagannAtha dAsa says, 'anuchitOktigaLu iddareyu sariye gaNane mADadiri, which is interpreted by saMkaRShaNa oDeyar as - if something opposing the shAstra-s exist in this graMtha do not view them as mistakes. However, we must realize that that an aparOxa j~nAni like JagannAtha dAsa would not say something against the shAstra-s. While explaining something it is not always possible to bring out pramANa for every line that is said. People with ahaM-mamakAra would draw a wrong meaning in that case. It is appealed that one must have clear manas and accept the meaning conveyed by the svOttama-s who are ones well-wishers.

Therefore, 'anuchitOkti' must be interpreted as 'prAkR^itOkti' (says, vyAsadAsa siddhAMta koumudi).

JagannAtha dAsa makes this humble request to all educated j~nAni-s as above.

vItabhaya vishvEta vidhipita

mAtuLAMtaka madhvavallabha

bhUtabhAvananaMta bhAskaratEja mahArAja

goutamara maDadiyanu kAydA

nAtharaxaka gurutama jaga

nnAthaviThThala tanna naMbida bhakutaranu poreva....HKAS_17-15

vItabhaya = afraid of none

vishvEta = Lord of the entire jagat

vidhipita = Father of brahma

mAtuLAMtaka = shrI kR^iShNa, who killed his uncle kaMsa

madhvavallabha = loved by madhva muni

bhUtabhAvana = biMba rUpi for all jIva-s

anaMta bhAskara tEja = power of infininte Suns

maharaja = Lord of infinite worlds

goutamara maDadiyanu kAyda = eliminated the curse to ahilya given by her husband goutama R^iShi - just by the touch of His Feet (by shrI rAma, during rAmAyaNa)

anAtharaxaka = Protector of those who have none to protect

gurutama = shrEShTa guru

jagannAthaviThThala = laxmI narasiMha svAmi (aMkita nAmAtmaka for JagannAtha dAsa)

tanna naMbida = who firmly belive Him

bhakutaranu = devotees

poreva = would protect

ParamAtma is not afraid of asura-s or anyone. He is 'bhayakR^it bhayanAshana' - He creates fear and destroys fear. He is called vItabhaya.

He is not only the Lord but also the niyAmaka of the jagat that He has created.

His eldest son brahma is also known as 'vidhi'. brahma was born to mAyapati vAsudEva during sUxma sR^iShTi. Thus ParamAtma is described as 'vidhipta'.

'mAtuLa' - king kaMsa the elder brother of dEvakI was killed by her son shrI kR^iShNa. He is thus called 'mAtuLAMtaka'.

ParamAtma is cherished by madhva muni, therefore He is known as 'madhva vallabha'.

ParamAtma is also known as 'bhUta-bhAvana'- One who nourishes and nurtures all beings that He has created. He is bhUta-bhAvana because He makes all things grow by bestowing on them things that sustain them, nourish them, and contribute to their enjoyment.

He emits the light of crores of suns thus called - 'anaMta bhAskara'.

goutama R^iShi cursed his wife ahilya and confined her to become a stone as he suspected her to have had connections with iMdra. On the advise of vishwAmitra R^iShi, rAmachaMdra dEvaru released her form this bondage just by the touching that stone with His Feet and protected her.

He is the Protector of those who are unprotected and protects those who approach Him to take His shelter.

He is the Guru for all gurus - thus 'gurutama'.

laxmI narasiMha svAmi (aMkita nAmAtmaka for JagannAtha dAsa) would protect those devotees who firmly believe Him

This ends the svagata svAtaMtrya saMdhi.