HK-Chapter-19
Chapter 19: kaRma vimOchana saMdhi (35 padyas)
harikathAmR^itasAra gurugaLa
karuNadiMdApanitu pELuve
parama bhagavadbhaktaridanAdaradi kELuvudu
mUla nArAyaNanu mAyA
lOlAAnaMtavatAranAmaka
vyALarUpa jayAramaNanAvEshanenisuvanu
lIlegaivAnaMta chEtana
jAladoLu pradyumna brahmAM
DAlayada oLahorage nelesiha shAMti aniruddha......HKAS_19-01
mUla = prime cause of sR^iShTi
nArAyaNanu = mUla rUpi narAyaNa who is far away from any dOSha-s
mAyAlOla = mAyA nAmaka laxmIpati vAsudEva ParamAtma
anaMtavatAra = having infinite avatAra-s
nAmaka = having infinite names
vyALarUpa = the third rUpa by which He is aMtaRyAmi in all for a long time
jayAramaNana = jayA nAmaka laxmIpati saMkaRShaNa nAmaka ParamAtma
AvEshanenisuvanu = is the pravaRtaka for all the manO vyApAra-s for all jIva-s
pradyumna = the fourth rUpa i.e. pradyumna nAmaka ParamAtma
anaMta chEtanajAladoLu = in infinite jIva-s
lIlegaivAnu = performs iMdriya vyApAra-s
shAMti aniruddha = shAMti pati aniruddha nAmaka ParamAtma
brahmAMDAlayada = in brahmAMDa
oLahorage = inside & outside - meaning as aMtaRyAmi inside and dEhEMdriya-s outside
nelesiha = pervades everywhere
mUla rUpi shrIman nArAyaNa causes sR^iShTi. He is the mUla (prime root) for all sR^iShTi. The name nArAyANa can be understood as 'ara' - dOSha-s (demerits or sins), 'na' - having no dOSha-s i.e. having infinite virtuous qualities, 'ayaNa' - He who give shelter. Thus we understand that the name nArAyaNa ParamAtma indicates the He has no dOSha-s and is full of infinite virtuous qualities.
shrIman nArAyaNa reveals Himself as mAyApati vAsudEva. This vAsudEva rUpa is the source of infinite avatAra-s. That is why He is described as 'mAyA lOlAAnaMtavatAranAmaka'
The 2nd rUpa of shrIman nArAyaNa is the husband of jayA nAmaka laxmI dEvi i.e. saMkaRShaNa nAmaka ParamAtma. jayApati saMkaRShaNa pervades in all chEtana-s in His shEShAMtaRgata rUpa. Thus vyALarUpa (all rUpa-s), jayAraMaNa (saMkaRShaNa) AvEshanenisuvanu (pervades in all jIva-s)
The names nArAyaNa and saMkaRShaNa have some commonality. 'ara' - dOSha-s. vAyu dEvaru is 'nAra' shabda vAchya. Since this vAyvyAMtaRgata rUpa of nArAyaNa destroys all the pApa-s of His bhakta-s, He is called saMkaRShaNa.
The rUpa which pervades in the trividha chEtana-s created by mUla rUpi nArAyana is called pradyumna. This is His 3rd rUpa, which is not different from His original nArAyaNa rUpa.
The names nArAyaNa and pradyumna have some commonality. Since He does not have j~nAnAnaMdatirOdhana, pradyumna is called 'nAra'. He who who atirOhita vij~nAna meaning - His knowledge does not get destroyed even during praLaya - such a person is called 'pradyuti'. vAyu dEvaru holds that names of 'pradyuti' and since nArAyaNa ParamAtma knows this fact, He is called pradyumna.
The rUpa of shrIman nArAyaNa which pervades inside and outside the brahmAMDa is shAMtipati aniruddha. 'anuH' means vAyu dEvaru. shR^iti vAkya says, "anOnyai prANaH - meaning - extremely 'ruddhvaH' - extremely bound as aMtaRyAmi in vAyu dEvaru. Thus there is some connectivity again with the names nArAyaNa & aniruddha.
The above discussion is summarized in the following table:-
aidu kAraNa rUpa ippa
taidu kARyagaLenisuvuvu A
raidu rUpadi ramisutippanu I charAcharadi
bhEdavaRjita mURjagajja
nmAdikAraNa muktidAyaka
svOdaradoLiTTellarana saMtaipa saRvaj~na.......HKAS_19-02
aidu kAraNa rUpa = the five rUpa-s of ParamAtma nArAyaNa-vAsudEva- saMkaRShaNa-pradyumna-aniruddha, which are the cause of sR^iShTi and other vyApAra
ippataidu kARyagaLenisuvuvu = every rUpa has five rUpa-s thus 5x5 = 25 kARya rUpa-s
Araidu rUpadi = 6x5 = 30 rUpa-s (kARya rUpa-s = 25 and kAraNa rUpa-s = 5, total = 30)
I charAcharadi = in this jaDa-chEtana jagat
ramisutippanu = does kriDa
bhEdavaRjita = with no difference between His mUla rUpa & avatAra rUpa
mURjaga = brahmAMDa consisting of svaRga, maRtya & pAtALa lOka-s and all the chEtana-s therein
janmAdikAraNa = He is the prime cause of sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha & mOxa
muktidAyaka = He provides mukti to sajjana-s by in His form as vAsudEva
saRvaj~na = ParamAtma, who knows all
ellarana = all the jIva-s and jaDa-s
sva udaradoLiTTu = keeps them in His belly
saMtaipa = and protects them
The five rUpa-s of nArAyaNa - vAsudEva - saMkaRShaNa - pradyumna - aniruddha are cause of sR^iShTi and other vyApAra-s and hence they are referred as kAraNa rUpa.
The total of 24 tatvAMtaRgata rUpa-s from avyakta till pR^ithvi plus one mUla nArAyana rUpa equals to = 24 + 1 = 25.
Thus
kAraNa rUpa-s = 05
kARya rUpa-s = 25
TOTAL = 30
This is what JagannAtha dAsa describes a 'AraidurUpadi'
Another way to look at the kAraNa - kARya rUpa-s is as explained in HKAS_06-01 refer
http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-July/000916.html
Thus, shrIman nArAyaNa pervades in our piMDAMDa rUpa jaDa-chEtanAtmaka sthUla dEha and He provokes the kriDa-s that we do.
There is no difference between the rUpa of shrIman nArAyaNa, His kARya rUpa-s, kAraNa rUpa-s, infinite avatAra rUpa-s, abhivyakta rUpa-s, His j~nAnAMdAdi infinite virtuous qualities & His various kriya-s. He is thus 'bhEdavaRjita'
svaRga, maRtya & pAtALa are the three lOka-s (mURjaga) which contain the 14 lOka-s of this brahmAMDa. shrIman nArAyaNa nAmaka ParamAtma is the cause for this creation (sR^iShTi) of this brahmAMDa and the jaDa-s and chEtana-s therein. He is the prime cause of sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha & mOxa.
Since He knows completely about Himself and about others, He is called as saRvaj~na.
During mahA praLaya, He swallows the entire brahmAMDa and keeps all the jaDa-s and chEtana-s (in their mUla rUpa) in His belly and protects them.
kARya kAraNa kaRtR^igaLoLu sva
bhARyariMdaoDagUDi kapilA
chARya krIDisutippa tannoLu tAnE svEchCheyali
prERyanalle ramAbjabhava bhava
rARya raxisi shixisuvanu sva
vIRyadiMdali divajadAnavatatiyananudinadi........HKAS_19-03
kAraNa = in the kAraNa-s of sR^iShTyAdi kAraNa-s
kARya = in the kriya-s of sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha & mOxa
kaRtR^igaLoLu = in all tatvAbhimAni dEvata-s, tatvAbhimAni daitya-s & jIva-s
svabhARyariMda oDagUDi = along with the respective ramA rUpa-s
kapilAchARya = j~nAna rUpi ParamAtma
svEchCheyali = according to His own ichChA
tannoLu tAnE = in the kAraNa vastu-s, kARya-s & kaRtR^i - in His own bhagavad rUpa-s
krIDisutippa = plays about
prERyanalle = those who are stimulated by Him
ramA = shrI laxmI dEvi
abjabhava = brahma dEvaru, born from the Lotus Flower emanating from His Navel
bhavara = R^idra dEvaru
ARya = ParamAtma, who is the svAmi the above dEvata-s and others
anudinadi = always
divajadAnavatatiya = dEvata-s and daitya-s
svavIRyadiMdali = just by His wish
raxisi = protects the dEvata-s
shixisuvanu = punishes the daitya-s
The performance of any kriya would consist of components - 1) kAraNa, 2) kARya & 3) kaRtR^i
Factors of kAraNa-kaRta-kARya are primary for the creation of this world and its contents.
For making anything there must be a 'kAraNa'. For example - to make an earthen pot one needs mud clay, which is the kAraNa vastu. The potter who makes this pot is the 'kaRtR^i'. The creation of the pot is 'kARya'.
In the same way, Adi mUla svarUpi shrIman nArAyaNa uses mUla prakR^iti as the kAraNa vastu to create this jagat (kaRya). ParamAtma is the kaRta. ParamAtma, who is the kAraNa for jagat sR^iShTi and therefore shrIman nArAyaNa rUpa is the kAraNa rUpa. In the same, the creation of jIva-s, Adi sR^iShTi, sthiti, destruction and all the vyApAra-s are done ParamAtma in His kARya-kAraNa-kaRta rUpa-s.
In this way, in the kAraNa vastu-s and the kARya-s that are going on by the kaRtR^i-s who the the tatvAbhimAni dEvata-s and tatvAbhimAni daitya-s, for the experience of kaRma viShaya-s of the jIva-s, ParamAtma resides as kAraNa-kARya-kaRtR^i rUpa-s. In all the kARya-s ParamAtma is present with His consort of those respective rUpa-s and He is the prime kAraNa and He does and makes them do the same and He is therefore the kaRtR^i.
He exists by the name kapilAchARya. 'kapila' - means He who accepts sukha.He protects the dEvata-s and punishes the daitya-s thus AchARya nAmaka.
kapilAchARya nAmaka ParamAtma is svaramaNa. He does not anything from anyone. He is self satisfied - svAnaMda paripURNa. He plays about independently in the kAraNa-kARya-kaRtR^i bhagavadrUpa-s - He is thus called 'svarata'.
shri padmanAbha nAmaka ParamAtma who is inseparable from His consort laxmI dEvi, His son brahma dEvaru who was born in the Lotus flower emanating from the Navel of ParamAtma is their niyAmaka and all other dEvata-s. Since He is their svAmi, He is referred as 'ARya' - meaning He who is worshipped. All these dEvata-s and all the other chEtana-s are stimulated by Him.
saRvataMtra svataMtra ParamAtma exists as aMtaRyAmi along with the ramA rUpa-s in all the dEvata-s and daitya-s does various kriDa-s according to His ichChA & satya saMkalpa and being the prEraka for all kARya-s, protects the dEvata-s and punishes the daitya-s for their respective kARya-s.
I samasta jagattinoLagA
kAshadoLagirutippa vyAptA
vEshanavatArAMtarAtmakanAgi paramAtma
nAsharahita jagattinoLagava
kAshadanu tAnAgi yOgI
shAshrayasthita tannoLellaraniTTu salahuvanu.........HKAS_19-04
I samasta jagattinoLage = in this brahmAMDa of 14 lOka-s
AkAshadoLage = in the entire space
vyApta = pervades
AvEshana = He who enters into all chEtana-s by His biMba rUpa
avatAra = infinite avatAra-s
AMtarAtmakanAgi = as jIvAMtaRyAmi
ParamAtma = saRvOttama ParamAtma
irutippa = exists
nAsharahita = indestructible from infinite time i.e. ParamAtma
jagattinoLage = in the piMDAMDa sthUla dEha
avakAshadanu = He gives opportunity
tAnAgi = He being svataMtra
yOgIsha = to j~nAni-s who are bhagavad bhakta-s
Ashrayasthita = One who gives shelter
tannoLu = in His belly
ellaranu = all muktAmukta jIva-s
iTTu = keeps them
salahuvanu = would protect
ParamAtma pervades in everything in this world, like the space which pervades everywhere and gives them the required shelter.
'paraM' - svarUpEMdriya-s of the dEhagata jaDEMdriya-s, 'Atma' - as their Controller
ParamAtmA - The Supreme Soul - for whom there is no other guiding or superior soul - that Soul for whom there is none superior is ParamAtmA. All of us have Him as our inner souls, but ParamAtma has no one as His inner soul that guides Him. There is no one superior to Him.
There are several pramANa-s from the shR^iti-s for this:
na param puNdarIkAkshAt dR^ishyate bharataRshabha" - There is nothing superior to the Lotus-eyed.
"param hi puNDarIkAkshAt na bhUtam na bhavishyati" - There was nothing in the past, and there will be nothing in the future, that is superior to the Lotus-eyed Lord.
"na daivaM keshavAt paramaH - There is no God superior to kEshava.
"mattaH parataraM nAnyat kiMchidasti.." - Greater than Myself, there is nothing else (B. G. 7-7)
"paraH parANAM paramaH paramAtmA" - He is greater than the great; He is superior, and He is the Supreme Soul (viShNu purANa - 1.2.10)
"paramAtmA cha saRvEshAM AdhAraH parameshvaraH |
vishNuRnAma saRva-vEdeShu vedAntEShu cha gIyate || (VishNu purANa 6.4.10)
The Ishvara above all Ishvara-s, the ParamAtmA who is the Supporter of every being, is sung by all vEda-s and vEdantas as Lord VishNu.
Such ParamAtma pervades in everything in various ways:-
1) He entirely pervades in all the atoms of the jaDa vastu. He also pervades in all the sthUla dEhagata iMdriya-s of the jIva-s.
2) He exists as biMba rUpi in all the trividha jIva-s. The sannidhAna of ParamAtma special places is called vibhUti rUpa-s
3) Exhibiting Himself through His vAsudEva rUpa - in matsya and other rUpa-s, kapila, hayagrIva, vEdavyAsa are few of His avatAra rUpa-s.
4) Existing in all the jIva-s in the shape of the jIva himself, known by the names of those jIva-s, as jIvAMtaRyAmi and still remains distinctly different from them - this is His aMtarAtmaka rUpa.
ParamAtma who has infinite avatAra-s and rUpa-s is indestructible and exists permanently. He does not get distorted in any way. He does not have the four types of nAsha.
Destruction or nAsha is of four types:
1. svarUpa nAsha:- destruction of the very entity
2. dEha nAsha:- destruction of the body only
3. duHkha prApti:- being affected by sorrows
4. apuRNata:- finiteness or limited nature in respect of time, space, attributes, etc
ParamAtma alone is free from all these four types of destructions. jIva-s are free from only the first type of destruction, i.e. svarUpanAsha. The jIva-s have duHkha and apuRNata. Their bodies perish. Besides ParamAtma & jIva-s, chit prakR^iti and avyakta AkAsha are also eternal. But these have apuRNata. ParamAtma alone is eternal in the full sense of the term, that is why j~nAnAnaMdAtmaka ParamAtma is nAsha rahita.
The indestructible ParamAtma pervades in all the things in this world and gives them His shelter. To perform the dEhEMdriyagata vyApAra, He gives the opportunity to manas, buddhi to perform the kriya-s and protects them.He pervades in them, does and makes them do the various kriya-s without letting us know that He exists. However, He could be seen by the yOgi-s who have divya-j~nAna due to their ability of dhyAna and j~nAna. He is their niyAmaka in all ways. He is therefore called as 'yOgIsha' and since He gives them His shelter He is called 'yOgIshAshrayasthita'.
After praLaya, He converts all the shuddha jaDa-s to their mUla rUpa and keeps them in His belly along with all the muktAmukta trividha jIva-s and protects them.
dAru pAshANagata pAvaka
bErebErippaMte kAraNa
kARyagaLa oLagiddu kAraNakARyaneMdenisi
tOrikoLLade ellaroLu vyA
pAramADuva yOgyategaLanu
sAra phalagaLanuNisi saMtaisuva kR^ipAsAMdra.......HKAS_19-05
dAru = wood
pAshANa = stone
gata = existing in them
pAvaka = agni
bErebErippaMte = existing in different locations
kAraNa = in kAraNa vastu-s
kARyagaLa = in the kriya-s going on according to those kAraNa
oLagiddu = existing in them (just like agni exist in wood & stone)
kAraNa = as kAraNa nAmaka in the kAraNa vastu-s
kARyaneMdenisi = as kARya nAmaka in the kARya-s
tOrikoLLade = without letting us know that He exists
ellaroLu = in the trividha jIva-s
vyApAra mADuva = does and makes us do those kARya-s by way of His biMba kriya
yOgyategaLanusAra = according to the yOgyata of the jIva
phalagaLanu = phala-s according to the kaRma-s performed
uNisi = gets it to the experience of the jIva
kR^ipAsAMdra = merciful ParamAtma
saMtaisuva = would protect
'dAru' means wood. While performing yaj~na, we use 'araNi' - peepul tree branches for obtaining agni. When the peepul wood is rubbed against each other, it creates agni.
'pAShANa' means stone. When one stone is strongly hit against the other, we see agni (sparks) emanating from this action.
In these examples, 'dAru' is kAraNa and agni is kARya, similarly, 'pAShANa' is kAraNa and agni is kARya.
Although 'dAru' & 'pAShANa' are entirely different, the unseen agni present in them is the same.
ParamAtma exists in the kAraNa vastu-s as kAraNa vAchya and in the kARya-s as kARya vAchya. Thus He exists as kAraNa nAmaka & kARya nAmaka.
There are two kAraNAdhiShThAna:-
1) liMgOpadAna is the kAraNa for svarUpa dEha
2) prakR^ti kAraNa
There are two kARya-s:-
1) aniruddha sharIra is obtained from liMga sharIra
2) mahatatva and other tatva-s are created from mUla jaDa prakR^iti.
Thus brahmAMDa and other lOka-s are created and the sthUla dEha is created for all beings
In this way, ParamAtma exists in the kAraNa vastus-s & kARya vastu-s and He remains unseen like the agni which is unseen in 'dAru & pAShANa'. However, just as the agni can be seen by the friction as described earlier, in the same way ParamAtma can be seen by way of satsAdhana upAsana.
Existing in the trividha jIva-s, He does all the vyApAra-s by His biMba kriya and according to the svarUpa yOgyata & anAdi kaRma, He bestows kaRma phala according to their kaRma-s. In the process, the kind ParamAtma eliminates our bondage of kaRma and protects us and protects us.
URmigaLavolippa kaRmavi
kaRma janya phalAphalaMgaLa
niRmalAtmanu mADi mADisi uMduNisutippa
niRmama nirAmaya nirAshraya
dhaRmaviddhaRmAtma dhaRmaga
duRmatiya janarollanapratimalla shrInalla......HKAS_19-06
niRmalAtmanu = ParamAtma, who is far way from all dOSha-s
URmigaLavolippa = like the waves which come one after another
kaRma = satkaRma-s (puNya)
vikaRma = duShkaRma (pApa)
janya = originating from these
phalagaLa= puNya phala-s
aphalaMgaLa = pApa phala-s
mADi = does by His biMba kriya
mADisi = makes the jIva do the same
uMdu = accepts the svAkhya phala
uNisutippa = makes the jIva experience the phala-s
niRmama = He has no disparity - neither love for His bhakta-s nor hatred for the dEvata-s
nirAmaya = He has no disease, no fear
nirAshraya = He does not need shelter from others, whereas others need His shelter
dhaRmavit = knows all dhaRma-s
dhaRmAtma = dhaRma svarUpi
dhaRmaga = called dhaRma nAmaka and being aMtaRyAmi in that
duRmatiya = asura-s who have bad behaviour
janara ollanu = He remains far from the tamO yOgya jIva-s and would not bestow His anugraha on them
shrInalla = shrI laxmIpati ParamAtma
apratimalla = none equal to His bravery
All the shubha & ashubha kaRma-s are done by the dEhEMdriya-s by the prEraNa of biMba rUpi ParamAtma. These go on continuously, one after another like the waves in a sea.
kaRma i.e. satkaRma-s if performed as prescribed, would lead to puNya phala.
vikaRma i.e. performance of proscribed (niShiddha) duShkaRma-s. These would lead to pApa phala.
biMba rUpi ParamAtma is niRdOShi. Although all the shubhAbhubha kaRma-s are going on by His prEraNa, He is not affected by those kaRma-s or kaRma phala-s. He is thus 'niRmalAtmaka'. He pervades in the dEhEMdriya-s, existing as aMtaRyAmi in the jIva and according to the anAdi kaRma, He Himself does all the kaRma-s, makes us do the same via dEvata-s & daitya-s and bestows us the resultant kaRma phala-s.
pratibiMba kriya is displayed by the action of biMba kriya. He only accepts the svAkhya rasa. When the biMba accepts the svAkhya rasa, the pratibiMba gets the experience of the same. Thus, niRmalAtmaka (One who is far away from doSha-s) does and makes do all the kaRma-s and accepts the svAkhya rasa and gets the experience of the same to the jIva according to their yOgyata.
saRva kaRma prEraka niRmalAtmaka has no disparity - neither love for His bhakta-s nor hatred for the daitya-s, He has no disease, no fear nor does He need shelter from others (nirAshraya), whereas others need His shelter.
nirAshraya ParamAtma completely knows what is dhaRma & adhaRma. He is dhaRma svarUpi. His takes avatAra in various yuga-s and re-establishes dhaRma. He is the Protector of dhaRma. He is therefore refered as 'dhaRmavit' & 'dhaRma'. He is dhaRma shabda vAchya.
Since He is the witness for all dhaRma, He is called dhaRmaga.
He has unusual bravery - thus 'apratimalla'.
'apratimalla' ParamAtma is also shrInalla - meaning - laxmI ramaNa. Since the tamO yOgya chEtana-s display enmity towards Him, He does not accept their services (sEva). He remains away from them since they are not entitled for His anugraha.
Thus biMba ParamAtma does all the kaRma-s by His prEraNa and thus the pratibiMba jIva does the same. He accepts the svAkhya rasa and makes the jIva experience the resultant phala-s.
jalada vaDabAnalagaLaMbudhi
jalavanuMbuvuvabda maLegare
diLege shAMtiya nIvudanalanu tAne bhuMjipudu
tiLivudIpariyalli lakumI
nilaya guNakR^ita kaRmaja phalA
phalaMgaLuMDuNisuvanu saRvaga saRvajIvarige.....HKAS_19-07
aMbudhi jalavanu = sea water
jalada = clouds
vaDabAnalagaLu = indicating 'vaDaba' agni existing in sea
uMbuvuvu = would drink both
abda = clouds
maLegaredu = gives water in the form of rain
iLege = to the earth
shAMtiyanIvudu = would make it cool
analanu = samudragata 'vaDaba' agni
tAne bhuMjipudu = he would himself consume the sea water
I pariyalli = in this way
tiLivudu = understand that Isha bhukta is different from jIva bhukta
saRvaga = pervading every where
lakumInilaya = laxmIpati shrIman nArAyaNa
guNakR^ita = done by triguNa-s
kaRmaja = as a result of kaRma-s
phalAphalaMgaLa = puNya phala-s and pApa phala-s
saRvajIvarige = all the trividha jIva-s
uMDu = just like the vaDaba agni accepts the svAkhya rasa
uNisuvanu = makes us accept the jIva bhukta rasa just like the clouds
Due to the heat of the sun, the sea water vaporises to form clouds resulting into rains. The clouds are refered as 'jalada'. The sea has the agni called 'vaDbAgni'. This absorbs (drinks) the sea water. Thus the clouds and vaDbAgni, both absorb water. But the difference between them is:-
1) By action of the sun the clouds suck up water from the sea and the same water falls back to the earth as rain.
2) vaDabAgni does not release the water that it has sucked.
laxmI ramaNa ParamAtma does and makes us do all the triguNAtmaka shubhAshubha kaRma-s.
If the shubhAshubha kaRma-s performed by the biMba kriya of ParamAtma via the jIva are offered to Him, then, He accepts those like the clouds which suck up water and He bestows the resultant puNya phala-s (multiplying them infinite times) to the jIva, just as the rain falls back to earth.
And, just as the inherent vaDabAgni in the sea does not release the water that it has sucked, ParamAtma swallows all the pApa kaRma-s without giving the resultant pApa phala-s to the jIva. Indeed, He destroys them by His kind gaze.
All pervading saRvOttama exists in the trividha jIva-s, does and makes them do their kaRma-s according to their yOgyata, accepts the svAkhya rasa and makes them experience their respective phala-s.
pustakagaLavalOkisuta maM
trastutigaLnalEnu raviyuda
yAstamana pariyaMta japatapa mADi phalavEnu
hR^isthaparamAtmane samastA
vasthegaLoLiddellaroLage ni
rastakAmanu mADimADipaneMdu tiLiyadava.........HKAS_19-08
nirastakAmanu = ParamAtma who does not expect anything from us
hR^istha = biMba rUpi ParamAtma, who resides in our heart
paramAtmane = saRvOttama ParamAtma
samasta avasthegaLoLu = in all states (of sleep, dream & waken states)
ellaroLage = in all the trividha jIva-s
iddu = by existing
mADi = He does all the kaRma-s by His biMba kriya
mADipaneMdu = the secret that He makes us do the same via the dEvata-s & daitya-s
tiLiyadava = he who does not understand this
pustakagaLa = all the shAstra graMtha-s
avalOkisuta = studying them
maMtra = aShTa mahA maMtra-s
stutigaLu = stOtra-s
enalEnu = recite them
raviyuda yAstamana pariyaMta = from dawn to dusk
japa tapa = various japa-s and tapa-s
mADi phalavEnu = would not obtain any phala
ParamAtma does not expect any phala from anyone. However, all the jIva-s need His support to obtain their sAdhana. Therefore, JagannAtha dAsa describes ParamAtma as 'nirastakAmanu'. nirastakAma ParamAtma resides in the heart of all jIva-s in His biMba rUpa - thus called 'hRi^stha'. hR^istha shrI ParamAtma provides the state of sleep, state of dream & state of waking to the jIva according to His saMkalpa. saRvataMtra ParamAtma does and makes the jIva do all the trividha kaRma-s via the tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s and brings it to the expereicne of the jIva.
Without understanding this important relationship, it is useless studying all the shAstra graMtha-s, reciting stOtra-s & performing various japa-s from dawn to dusk. The jIva would not obtain any phala without having this uttamAnusamdhAna that biMba rUpi ParamAtma does everything.
madhyabhAMDava dEvanadiyoLa
gaddi toLeyalu nityadali pari
shuddhavAhude eMdigAdaru haripadAbjagaLa
buddhipURvaka bhajisidavage vi
ruddhavenisuvuvella kaRma sa
mR^iddhigaLu duHkhavane koDutihavadhamajIvarige.....HKAS_19-09
madhyabhAMDava = a wine pot
dEvanadiyoLage = in gaMga river
nityadali = always
addi toLeyalu = dipped and washed well
eMdigAdaru = (would it) at any time?
parishuddhavAhude = would it become pure anytime? Meaning - it will never become pure
haripadAbjagaLa = Lotus Feet of ParamAtma
buddhipURvaka = understanding with j~nAnusaMdhAna that ParamAtma does all the biMba kriya by leaving away the ahaM-mamakAra
bhajisidavage = he who praises ParamAtma with this j~nAna
ella kaRma samR^iddhigaLu = all the kaRma-s, be they puNya kaRma-s or pApa kaRma-s
viruddhavenisuvuvu = all the puNya kaRma phala-s would result as pApa phala-s and the pApa phala-s would increase
adhamajIvarige = to ayOgya jIva-s
duHkhavane koDutihavu = would give them duHkha and ultimately give them aMdhatamassu
gaMga River is very pure as it emanates from the tip of the Toe of ParamAtma. The gaMga water eliminates all the pApa-s of a person. However, a if a pot full of wine is dipped and washed weel in the gaMga river it can never be purified.
In the same way the sAdhana sharIra is like a pot. Listening and studying sachChAstra, performing japa-tapa, perfoming satkaRma-s are like the very pure gaMga water, whereas the satkaRma-s performed by a person who has ahaM-mamakAra, ahaMkaRtR^iva, worldy desires etc. are like the wine pot.
A person who performs any satkaRma without having the biMba kriya anusaMdhAna does not purify that person, just as it is not possible to purify a wine pot by dipping it in gaMga River. All such puNya kaRma-s are a waste. They indeed fetch pApa phala only. They increase the duHkha of a person, ultimately leading to aMdhatamassu.
bhaktipURvakavAgi muktA
muktaniyAmakana saRvO
drikta mahimegaLanavarata koMDADu mareyadale
saktanAgade lOkavARte pra
saktigaLa nIDADi shrutismR^i
tyukta kaRmava mADutiru hariyAj~neMdaridu....HKAS_19-10
bhaktipURvakavAgi = with pure bhakti in ParamAtma
muktAmuktaniyAmakana = ParamAtma, who is the niyAmaka for the mukta jIva-s as well as the amukta jIva-s (those who are currently doing their sAdhana)
saRvOdrikta mahimegaLa = His infinite mahime
mareyadale = without forgetting
anavarata = always
koMDADu = praise them
saktanAgade = without wasting time in worldly pleasure
lOkavARte = worldly news and talks
prasaktigaLanu = dry dialogues
IDADi = leave them
hariyAj~neMdaridu = that it is the order of ParamAtma
shruti = apouruShEya vEda-s
smR^iti = pouruShEya purANa-s
ukta = as properly stated
kaRmava = kaRma-s in order to please ParamAtma - shrI viShNu prItyaRthaM
mADutiru = do so
One's duties are dhaRma only when performed with dedication to ParamAtma and with devotion to him. Therefore, bhakti or devotion has an important place in the scheme of performing one's duty.
bhakti is not merely love or admiration of the object concerned i.e. God. It is not merely an emotional attraction. It is loving ParamAtma & realizing His supreme nature - 'mAhAtmyaj~nAna pURvaka sudhR^iDhasnEha'.
kR^iShNa states 'priyO hiM jnAninO atyaRtham ahaM sa cha mama priyaH' He who knows My supremacy loves Me and I love him. The devotee who loves ParamAtma has to have the knowledge of the supremacy of ParamAtma. God loving devotee means His bestowing grace on the devotee. Thus, knowledge and love are two essential ingredients of bhakti.
bhakti is essential to acquire the parOxa and aparOxa knowledge of ParamAtma. It is required to solicit the grace of God at each stage. Even after aparokShaj~nAna, bhakti has to continue. Its intensity is increased at every stage in the order of - 'bhakti', 'pakvabhakti', 'paripakvabhakti' and 'atiparipakvabhakti' to indicate its increase in intensity.
At all these stages, it is called sAdhana bhakti. Even after mukti or liberation, bhakti has to continue. At that stage, it is called sAdhyabhakti as it strengthens the realisation of bliss in the liberated stage. Developing bhakti is a continuous process from the initial stage of seeking knowledge to the highest stage of spiritual attainment. The relation between God and jIva is that of biMba and pratibiMba. In the liberated stage, biMba i.e. God is revealed to the pratibiMba i.e., jIva.This is made possible by bhakti. shrI kR^iShNa declares in BG that
'the Supreme God can be known only by bhakti' (VIII-22).
'I will take care of those who are devoted to me alone' (IX-22).
'I love those who love me' (IX-29).
'He who is devoted to Me, though not of a good conduct initially, will improve soon. My devotee will never perish' (IX-30, 31).
'You fix your mind on Me, be devoted to Me, worship Me.You will surely attain me'(IX-34, XVIII 65).
'I shall give my aparOxaj~nAna for those who are devoted to Me' (X-10).
>From these, it is clear that bhakti leads to the knowledge and grace of God.
bhaktavatsala ParamAtma, is the niyAmaka for the mukta jIva-s as well as the amukta jIva-s (those who are currently doing their sAdhana).
One should always be praising His infinite mahime without wasting time in worldly pleasure or worldly news and talks or dry dialogues and perform kaRma-s in order to please ParamAtma - shrI viShNu prItyaRthaM. We should realize that it is the order of ParamAtma mentioned apouruShEya vEda-s & pouruShEya purANa-s and perform satkaRma-s.
lOpavAdaru sariye kaRmaja
pApa puNyageLeraDu ninnanu
lEpisavu niShkAmakanu nInAgi mADutire
souparNi varavahana ninna ma
hAparAdhAgaLaNisadale sva
RgApavaRgadoLiTTu salahuva satata sukhasAMdra.......HKAS_19-11
nInu = you, by obtaining the bhagavad anugraha
niShkAmakanu Agi = without expecting the worldly viShaya-s
mADutire = performing the kaRma-s
kaRmaja = arising out of those kaRma-s
pApa puNyageLeraDu = pApa phala-s and puNya phala-s
ninnanu lEpisavu = would not affect you
lOpavAdaru sariye = even if there is a mistake
souparNivaravahana = garuDa vAhana ParamAtma
sukhasAMdra = He who is full of AnaMda
ninna mahAparAdhAgaLanu eNisadale = without counting your great mistakes
svaRga = svaRga lOka
apavaRgadoLu iTTu = after liMga bhaMga would keep you in vaikuMTha and other places of mukti
satata = always
salahuva = would protect
JagannAtha dAsa advises us to perform niShkAma kaRma.
The right approach of niShkAma kaRma consists of two important aspects:
1. saMkalpa sanyasa or abdication of motives.
2. tyAga or offering of the results at the feet of ParamAtma.
This way of performing kaRma is known as niShkAma kaRma. bhagavad gIta declares that one should concern oneself with the duties to be performed but not with the results that may accrue. 'Let not the result of thy activity be the motive of thy activity' - gIta retorts.
The basis of niShkama kaRma is viShNu prIti. While performing such satkaRma-s, if there is a mistake then there is a possibility of obtaining pApa phala as a result of this. If we understand that all the kaRma-s are the biMba kriya of ParamAtma, then the resultant pApa phala, if any would not affect us. All the kaRma-s done in order to please ParamAtma alone fetches only mahA phala but not an iota of pApa phala.
soupaRnI dEvi pati i.e. garuDa is called 'soupaRNIvara'. Since ParamAtma uses garuDa as His vehicle for travel by riding on his shoulders, ParamAtma is called soupaRNIvaravahana. If we perform niShkAma kaRma in order to please soupaRNIvaravahana, the resultant pApa-s if any would be pardoned and ParamAtma would bestow sukha on earth and AnaMda in svaRga lOka and finally after liMga bhaMga & after kaRma vimOchana, He would keep us in vaikuMTha and other places of mOxa and bestow nityAnaMda and protect us.
svarata sukhamaya sulabha vishvaM
bhara vishOka surAsurARchita
charaNayuga chARvAMga shARgj~na sharaNya jitamanyu
paramasuMdaratara parAtpara
sharaNajana suradhEnu shAshvata
karuNi kaMjadaLAxa kAyene kaMgoLipa shIghra (siddha)..........HKAS_19-12
svarata = svaramaNa - He who does not expect any thing from anyone
sukhamaya = AnaMda svarUpi
sulabha = easily obtainable by His bhakta-s
vishvaMbhara = He who supports the world and keeps the same in His belly
vishOka = He has no duHkha
surA = dEvata-s
asura = daitya-s
aRchitacharaNayuga = those who pay obeisance at His Lotus Feet (The dEvata-s do this always but not all daitya-s. Among the daitya-s we should consider prahlAda, vibhIshaNa for as examples of daitya-s who prayed at His Lotus Feet)
chARvAMga = He who has a pleasant looking sharIra, - extremely handsome
shARgj~na = He who holds the bow in His hands (shAraMga pANi)
sharaNya = everyone bows to Him
jitamanyu = He who does not have any anger
parama suMdaratara = He who has excellent rUpa, superior to ramAdEvi
parAtpara = infinite times more guNa-s than shrI laxmI dEvi
sharaNajana suradhEnu = fulfils the desires of those who take His shelter by bowing to Him (just like kAmadhEnu)
shAshvata = He is permanent, anAdi nitya
karuNi = kind ParamAtma
kaMjadaLAxa = Lotus Eyed ParamAtma
kAyene = please protect me
shIghra = very soon
siddha = always
kaMgoLipa = would protect
svaramaNa ParamAtma does not expect anything from anyone. He does various krIDa-s from His various forms which are not different from His original form. He does this along with laxmI dEvi - plays about in His ramAMtaRgata strI rUpa.
ParamAtma possesses complete AnaMda sharIra from anAdi kAla, therefore He is 'sukhamaya'. There is no difference between His AnaMda and His sharIra. He is reachable by His true devotees, since He does not expect anything from them. He gives shelter to this jagat and since He keeps this jagat in His belly; He is referred as 'vishvaMbhara'.
He is called vishOka since He does not have any duHkha (sorrow). He is absolute Bliss.
All the dEvata-s pay their obeisance at His Lotus Feet. Among the asura-s prahlAda & vibhIShaNa pay their obeisance to His Lotus Feet. The other meaning for asura is 'asu' - prANa in jIva-s, 'ra' - superior, thus vAyu dEvaru. vAyu dEvaru is the niyAmaka for our iMdriya-s - thus 'asura'. Thus ParamAtma is 'surAsurARchita charaNayuga'.
He has a pleasant looking sharIra, therefore called 'chARvAMga'.
He holds the bow in His hands (shAraMga pANi). According to bhAva prakAshika vyAkhyAna - vAyu dEvaru who is full of knowledge and strength acts as the gadA (mace) for ParamAtma, laxmI dEvi exists as the 'shARgj~na' bow, duRga exists as khaDga and chaRma. Therefore, ramA dEvi is shARgj~na nAmaka and she pays her obeisance to Him & indeed everyone bows to Him. He has no anger at all.
Ref:-
gadAtu vAyuRbala saMvidAtma shARgj~na vidaiti ramyEva khaDgaH, duRgAtmikA saivacha chaRmanAmnI ...MBTN 3_76
ParamAtma has excellent rUpa, superior to ramAdEvi and infinite times more guNa-s than shrI laxmI dEvi. He fulfils the desires of those who take His shelter by bowing to Him (just like kAmadhEnu). He is permanent - anAdi nitya.
Lotus Eyed ParamAtma very soon protects His true devotees.
niRmalanu nInAgi kaRmavi
kaRmagaLanu niraMtaradali su
dhaRmanAmakagaRpisuta niShkaluSha nInAgu
bhaRmagaRbhana janaka dayadali
duRmatigaLanu koDade tannaya
haRmyadoLagiTTella kAladi kAva kR^ipeyiMda.....HKAS_19-13
niRmalanu nInAgi = obtaining chitta shuddhi (aMtaH shuddhi & bAhya shuddhi)
kaRma = prescribed satkaRma-s
vikaRmagaLanu = proscribed duShkaRma-s - meaning dvaMdva kaRma-s
niraMtaradali = at all times
sudhaRmanAmakage = saRva kaRma prEraka sudhaRma nAmaka ParamAtma, who destroys the pApa-s offered to Him by His kind gaze and multiplies the puNya kaRma-s by infinite times and gives it to His bhakta-s
aRpisuta = offering the dvaMdva kaRma-s with the j~nAnAnusaMdhAna that saRva svataMtra biMba does and makes us do all the kaRma-s
niShkaluSha nInAgu = remain unaffected by the phala-s of dvaMdva kaRma-s
bhaRmagaRbhana janaka = brahma dEvaru, who born in the Golden Womb of ParamAtma
duRmatigaLanu koDade = without giving the duShTa buddhi instead gives 'sanmati'
dayadali = with His kindness
tannaya haRmyadoLage iTTu = His places of mukti like vaikUMTha etc.
ella kAladi = at all times
kR^ipeyiMda = with His kindness
kAva = would protect
'mala' means having dOSha-s, 'niRmala' means - having no dOSha-s. JagannAtha dAsa calls upon us to be 'niRmala'. How can jIva become niRmala? By offering all his dvaMdva kaRma-s at the Lotus Feet of the Lord, the jIva remains unaffected by the effects of those kaRma-s and thus the jIva becomes niRmala.
Purity (niRmala) or shuddhi is of two types - internal (aMtaH shuddhi) and external (bAhya shuddhi).
aMtaH shuddhi is derived by leaving ahaM-mamakAra, understanding that ParamAtma is the Supreme niyAmaka & having knowledge of paMchabhEda-tAratamya.
By understanding the vEdOkta kaRma-s via shAstra from a guru & performing bath, japa, pUja, service to elders, service to guests etc. one obtains bAhya shuddhi.
For a sAdhaka, aMtaH shuddhi and bAhya shuddhi are both important.
When a person, by obtaining aMtaH-bAhya shuddhi (niRmalAtmaka), performs satkaRma-s, mishra kaRma-s & duShkaRma-s, with the uttama j~nAnusaMdhAna that all the kaRma-s are being performed by the prEraNa of ParamAtma as His biMba kriya and offers them at the Lotus Feet of ParamAtma, then this becomes dvaMdva kaRma samaRpaNe.
saRva kaRma prEraka ParamAtma is called 'sudhaRma' because He balances the dvaMdva kaRma-s that is offered to Him. He creates the jagat, protects the same, pervades everyewhere, does various krIDa-s and also destroys the jagat - all this being His dhaRma - thus He is called 'sudhaRma'. JagannAtha dAsa tells us to offer our dvaMdva kaRma-s to sudhaRma nAmaka ParamAtma and become 'niRmala'. If the jIva becomes attached to the kaRma phala, then he becomes dOShi, but if the jIva remains unaffected the he remains niRdOShi i.e. remain unaffected by the phala-s of dvaMdva kaRma-s. The jIva must have the anusaMdhAna - 'nAhaM kaRtA, harirEva kaRta'.
bhaRma - means gold. Since brahma dEvaru is born from the Golden Lotus flower emanating from the Golden Womb of padmanAbha nAmaka ParamAtma, brahma dEvaru is also refered as 'hiraNyagaRbha' or 'bhaRmagabha'. ParamAtma is thus 'bhaRmagaRbha janaka'. bhaRmagaRbha janaka does not give duShTa buddhi to the devotees who offer their dvaMdva kaRma-s to Him, but gives them sadbuddhi and gives them chitta shuddhi, Atma shuddhi, kaRma vimOchana and keeps them in the tridhAma-s of vaikuMTha, anaMtAsana, shwEtadvIpa and gives them nityAnaMda mukti sukha at all times and protects them by not sending them to cycle of birth and death.
About dvaMdva kaRma samaRpaNe:-
This is a very important area of understanding on the road to sAdhana.
1) dvaMdva - means all converse attributes happiness-sadness, profit-loss, victory-defeat, heat-cold etc... kaRma-s that are performed with these in mind, without being affected by these attributes
2) chEtana-s (all jIva-s) - are anAdi & nitya. The svarUpa dEha of the jIva is extremely fragile (sUxma). The svarUpa dEha is anAdi & nitya. It cannot be destroyed in any manner. This is the unusual quality of the jIva.
3) jIva-s - are of 3 types - sAtvika, rAjasa & tAmasa. Even this is anAdi nitya & not designed by hari.
4) All the satkaRma-s are primarily related to sAtavika jIva-s. We will discuss this a little more now. sAtvika jIva-s are mukti yOgya jIva-s. Their svarUpa dEha as very high proportion of satva guNa-s. brahma dEvaru till the blade of grass belong to this class of jIva-s. The svarUpa dEha of has unusually very high proportion of satva guNa. The R^iju-s have decreasing proportions of satva guNa according to their tAratamya until the blade of grass.
5) The svarUpa dEha of mukti yOgya is covered with liMga dEha. This liMga dEha is anAdi. However at the end of the kalpa, liMga dEha is disconnected (liMga bhaMga) by the bath in virajA river. This liMga dEha is bound by triguNa-s, ShODasha kale. Therefore the rAjasa-s have rajOguNAvaRNa & tAmasa-s have tamOguNARvaRNa from anAdi kAla.
6) Before sR^iShTi, i.e. when the jIva was in the asR^ijya state, the svarUpa dEha is covered by the anAdi liMga dEha. The connection of liMga dEha to the triguNa-s is termed as sR^iShTi. The difference in the guNa-s is sR^iShTi. Thus satya saMkalpa ParamAtma connects svarUpa dEha with liMga dEha and the liMga dEha with triguNa-s resulting into sR^iShTi. ParamAtma is bizarrely unusual capabilities. All this happens by His unimaginable mahime. By the connection of the triguNa-s the jIva starts getting the feeling of 'I, me, mine.' - ahaM-mamakAra ichChA, which is the cause of saMsAra.The roots of liMga dEha lies in it's anAdi kaRma. The first janma (birth) arises from there. Then the jIva experiences the saMchitAgAmi kaRma phala based on anAdi kaRma and thus obtains many future janma-s.
7) In this way, the chEtana-s are brought into this cycle of saMsAra by the ichCha shakti of ParamAtma and they take birth in different species according to their kaRma. The svarUpagata laxaNa-s of of j~nAna shakti, ichChA shakti and kriya shakti are under the control of ParamAtma. The jIva-s are dependent (asvataMtra) from anAdi kala. They are permanently adhIna of ParamAtma. Even during the state of mukti there is tAratamya and they are under His control.
8) The connection to satva guNa makes the jIva perform puNya satkaRma-s, the connection to rajO guNa makes them perform mishra kaRma-s and the connection to tamO guna makes them perform duShkaRma-s. kaRmapati biMba rUpi ParamAtma exists as aMtaRyAmi and He is the prEraka for the for the puNya, mishra or pApa kaRma-s, He does these by His biMba kriya, makes the dEvata-s & daitya-s do the same and these are demonstrated through the iMdriya-s and brought to the experience of the jIva-s.
9) Thus all the kaRma-s go on by the prEraNa of ParamAtma. ParamAtma is bizarrely different from the jaDa-s and jIva-s and He is not affected by those kaRma-s. Neither does He get an iota of the resultant phala-s.
10) The approach by a person - i.e. the uttama anusaMdhAna that - "all the kaRma-s in me are going on according to my anAdi kaRma by way of biMba kriya of ParamAtma, only He is saRvataMtra svataMtra and He does and makes me do all the kaRma-s" - with the realization of 'nAham kaRtA harirEva kaRta' - this process is 'dvaMdva kaRma samaRpaNa'. Then the kind ParamAtma destroy the pApa-s of sajjana-s and increase their puNya.
kalpakalpadi sharaNajana vara
kalpavR^ixanu tanna nijasaM
kalpadanusAradali koDutippanu phalAphalava
alpa sukhadApExeyiMdahi
talpanArAdhisa direMdigu
shilpigana kaisikka shileyaMdadali saMtaipa....HKAS_19-14
kalpakalpadi = during every kalpa of brahma dEvaru
sharaNajana varakalpavR^ixanu = He who is kalpavR^ixa to those who bow to Him
tanna = His
nija saMkalpadanusAradali = according to His satya saMkalpa (according to his wish)
phalAphalava = sukha phala to sAtvika-s, mishra phala to nitya saMsAri-s & duHkha to tamO yOgya jIva-s
koDutippanu = gives them after liMga bhaMga
alpa sukhadApExeyiMda = expecting viShaya bhOga
ahitalpana = shEShashayana shrIman nArAyaNa
eMdigu ArAdhisadiru = never pray to them
shilpigana = sculptor
kaisikka daMdali = caught by him
shileyaMte saMtaipa = would firmly protect (as firm as a stone)
During every brahma kalpa, the kind ParamAtma bestows the trividha jIva-s phala-s according to their svarUpa yOgyata. To those mukti yOgya jIva-s who take the His shelter, He remains like their kalpavR^ixa. (The kalpavR^ixa bestows whatever one prays for with bhakti to it.) This is is His satya saMkalpa. ParamAtma knows the yOgyata of the jIva and since He bestows phala according to their yOgyata, He does not have any vaiShamya. He gives nitya sukha to mukti yOgya jIva-s, mishra phala to rajO yOgya jIva-s and nitya duHkha to tamO yOgya jIva-s. He would never give anything different than what the svarUpa deserves. Therefore it is described as 'nija saMkalpAnusAradali'.
'ahi' - means snake, 'talpa' - means bed. Thus, 'ahitalpana' - means shEShashayana shrIman nArAyaNa. We must never ask for temporary sukha from ParamAtma, who can bestow nitya sukha to us, because after the temporary sukha is over, we would obtain duHkha again.
A sculptor cuts the stone and carves out a statue (pratima). The asR^ijya jIva-s are like the stone. ParamAtma is like the Sculptor. A stone, under the control of the sculptor obtains a new shape forming into a beautiful statue. In the same way, by the anugraha of satya saMkalpa ParamAtma obtain their respective saMskAra and ultimtately obtain nityAnaMda. The phala-s obtained by the jIva-s in saMsAra is like the chisel of the stone to convert the same into a beautiful statue. The jIva finally gets kaRma vimOchana and nitya sukha.
dEshabhEdAkAshadaMdadi
vAsudEvanu saRvabhUta ni
vAsanenisi charAcharAtmakaneMdu karesuvanu
dvESha snEhOdAsInagaLi
lli sharIragaLoLage avarO
pAsanegaLaMdadali phalavIvanu parabrahma ....HKAS_19-15
dEshabhEda = at different places
AkAshadaMdadi = just like the space pervades
vAsudEvanu = vAsudEva nAmaka ParamAtma
saRvabhUta nivAsanenisi = exists in all the jIva-s just like the space which pervades at places
chara = jaMgama jIva-s
achara = sthAvara jIva-s
AtmakaneMdu karesuvanu = existing in His aMtaRyAmi rUpa
dvESha = enmity towards tamO yOgya jIva-s
snEha = friendship towards mukti yOgya jIva-s
udAsIna = sombreness towards nitya saMsAri-s
illa = He does not have
I sharIragaLoLage = in the svarUpa dEha as well the other dEha-s of the trividha jIva-s
avara upAsanegaLaMdadali = according to the upAsana of the jIva-s
parabrahma = guNapURNa saRvOttama ParamAtma
phalavIvanu = bestows phala on them according to their svarUpa yOgyata
Space pervades everywhere. Since countries or places have defined boundaries, the space above that piece of land can be imagined to have boundaries. But there is only one space (AkAsha) that pervades everywhere. For example - there are many rooms in a house and space enclosed in different rooms is different in terms of volume etc. If there are many pots kept in a line, these pots can be said to be enclosing different space volume although it is the same AkAsha which is enclosed in these pots. If the pot is destroyed, then the space enclosed by the pot gets merged with the open space around.
There are two types of chEtana-s - chara & achara. chara jIva-s are those that move about from place to place and and achara jIva-s are those that do not move from place (e.g. plants and trees, creepers). vAsudEva ParamAtma resides in all the charAchara jIva-s, that is why He is called 'saRvabhUtanivAsi' and the shR^ti-s describe Him as 'saRvabUtanivAsOsi vAsudEva namOstute'. He resides by the name chara & achara in the jIva-s as above. JagannAtha dAsa describes this as 'charAcharAtmakaneMdu karesuvanu'.
Land can be divided by boundaries but not space. vAsudEva is like the akAsha which pervades everywhere. All the living beings are different from each other are like the land divided by boundaries. ParamAtma pervade in all the jIva-s just as AkAsha pervades on land.
Among the trividha jIva-s, sAtvika jIva-s inherently have bhakti towards ParamAtma. The rAjasa-s have mishra bhakti. The tamO yOgya-s have enmnity towards ParamAtma and His devotees.The svarUpa guNa dhaRma-s of jIva-s are different. This guNa is anAdi nitya and created by ParamAtma.They perform His upAsAna according to their svabhAva guNa.
According to the shR^iti - "tam yathOpAsatE tathaiva bhavati", different upAsana gets different phala-s. saRbhUta nivAsi ParamAtma does not have any friendliness towards sAtvika-s, indifference towards rAjasa-s or enmity towards tAmasa-s. These are indeed the characteristics or dOSha-s of the jIva-s. ParamAtma is niRdOShi. He pervades in the sAdhana dEha of the jIva-s, does and makes the jIva-s do their kriya-s according to their svabhAva & anAdi kaRma, via the iMdriya-s in the dEha and bestows nityAnaMda mukti to the sAtvika jIva-s, mishra phala (svaRga-bhU) to the rAjasa and nitya duHkha (aMdhatamassu) - according to their upAsana. jIvAMtaRgata ParamAtma is bizarrely different from the jIva.
saMchitAgAmigaLa kaRma vi
riMchijanakana biDade bhajisalu
miMchinaMdadalirade kramadiM nAsha aiduvuvu
vaMchisuva janarolla shrIva
tsAMchita susadvaxa tA ni
ShkiMchajanapriya miMchinaMdadi
poLevahR^idaMbaradi puruShEsha.......HKAS_19-16
viriMchi janakana = vAsudEva nAmaka ParamAtma - father of brahma dEvaru
biDade bhajisalu = constantly pray to Him
saMchitAgAmigaLa kaRma = kaRma-s done in previous janma but the remnants not experienced - these are saMchitA kaRma-s, the phala-s to be experienced in the next janma and the kaRma-s arising thereby are AgAmi kaRma-s
miMchinaMdadali irade = would be rooted out completely
kramadiM = in every janma
nAsha aiduvuvu = would be eliminated
vaMchisuva = a person who does Atma vaMchana (a person who has the self prides that he is himself the kaRta although ParamAtma is saRvakaRta)
janarolla = ParamAtma would not bestow His anugraha to them
shrIvatsAMchita = shrI ramAdEvi who resides in heart of ParamAtma
susadvaxa = unusual Heart of shrI laxmIpati
tA niShkiMchajanapriya = ParamAtma, who is loved by all the dEvata-s
hR^idayaMbara = in the hearts of sajjana-s
puruShEsha = ParamAtma, who is Lord of xarAxara puruSha-s
miMchinaMdadi poLeva = would exhibit Himself like lightning
During sUxma sR^iShTi mUla narAyaNa takes the form vAsudEva nAmaka ParamAtma and laxmI dEvi took the form of mAyA dEvi. chatuRmukha brahma is the eldest son of vAsudEva-mAyA. Since he is the eldest, he is called 'viriMchi'.
Father of viriMchi - i.e. vAsudEva nAmaka ParamAtma destroys the saMchita & AgAmi kaRma-s of His bhakta-s. During sR^iShTi itself the jIva has three branches of kaRma i.e. 1) saMchita, 2) AgAmi & 3) prArabdha
1) saMchita kaRma - are the heap of puNya-mishra-pApa kaRma-s performed in the previous janma-s. saMchita - means aggregate. It is not possible for a jIva to experience the phala of all the kaRma-s performed in one janma. It is said that every second one does kaRma-s that could be distributed to 5 janma-s. Then how is it possible to experience all of them in one janma itself.
2) AgAmi kaRma - the heap of puNya-mishra-pApa kaRma-s that are supposed to be experienced in the next janma. The net balance of kaRma-s of whatever that has not been experienced in the previous janma would become the AgAmi kaRma for the next janma. After the jIva comes to sR^iShTi, it experiences saMchitAgAmi kaRma-s from janma to janma. By the anugraha of ParamAtma the jIva obtains aparOxa j~nAna. As soon as the jIva obtains biMba aparOxa, the kind gaze of ParamAtma all the saMchita kaRma-s are destroyed like a mas of cotton which is destroyed by a spark. The AgAmi kaRma-s would not at all affect the jIva.
3) The jIva has yet to experience the prArabdha kaRma. And as this kaRma goes on decreasing by way of bhOga, the jIva obtains the state of mukti. After the bath in virajA river the jIva obtains liMga bhaMga and gets released from the bondage of kaRma. By the anugraha of mOxa Giver - vAsudEva nAmaka ParamAtma the jIva obtains nityAnaMda mOxa.
Reference for above-
bhidyatE hR^idayagraMthishChidyaMtE saRvasaMshayAH xIyantE chAsya kaRmANi dR^iShTa evAtmanIshvarE ..SB_1.2.22
saMchitA kaRma is destroyed after aparOxa and the AgAmi kaRma-s do not affect the jIva and all misgivings are destroyed.As soon as ParamAtma is realized within one's heart, the darkness of materialistic speculations about the Absolute Truth and the living beings is at once cleared off. In the presence of the sun, the darkness cannot stand, and the relative truths that were hidden within the dense darkness of ignorance become clearly manifested by the mercy of ParamAtma, who resides in everyone's heart as biMba.
kR^iShNa ParamAtma Himself says in bhagavad gIta as under:-
tEShAmEvAnukampARthamahamaj~nAnjaM tamaH nAshayAmyAmyAtbhAvasthO j~nAnadIpEna bhAsvatA..BG_10-11
kR^iShNa says that in order to show special favor to His pure devotees, He personally eradicates the dense darkness of all misgivings by switching on the light of pure knowledge within the heart of a devotee.
ParamAtma would not bestow His anugraha to a person who does Atma vaMchana (a person who has the self prides that he is himself the kaRta although ParamAtma is saRvakaRta).
shrI ramAdEvi resides in Heart of ParamAtma, thus He is described as 'susadvaxa'. ParamAtma who is loved by all dEvata-s (niShkiMchana priya) is superior to all the xarAxara puruSha-s. All the jIva-s from brahma till the blade of grass are 'xara' whereas laxmi dEvi alone is 'axara'. ParamAtma is infinite times superior to ramA dEvi and brahmAdi dEvata-s in terms of guNa-s. He is thus called 'puruShEsha'.
This puruShEsha ParamAtma unusually shines in the hearts of His bhakta-s and presents Himself before bhakta. This is biMbAparOxa. By way of biMbaparOxa the saMchitA kaRma-s of the jIva are destroyed.
kAladravya sukaRma shuddhiya
pELuvaru alparige ivu ni
RmUlagaisuvu ella pApagaLella kAladali
tailadhArEyaMtavana pada
Olayisi tutisadale nityadi
bAlisharu kaRmAdigaLe tArakavenutaliharu.....HKAS_19-17
kAla = times of puNya e.g. - festival times, paRvakAla etc.
dravya = gifting money i.e. daxiNe
sukaRma = chAMdrAyaNi, EkAdashi fasting, other fastings on vrata days, chAtuRmAsya and other satkaRma-s
shuddhiya pELuvaru = is considered as purification process
alparige = aj~nAni-s
ivu = other prAyashchita kaRma-s
pApagaLella = all the pApa-s
ella kAladali = always
niRmUlagaisavu = would not be able to eliminate all the pApa-s completely as the stronger pApa kaRma-s remain undestroyed
tailadhArEyaMte = just like flow of clear oil
avana pada = Lotus Feet of ParamAtma
nityadi = always
tutisadale = without remembering or praising Him
bAlisharu = aj~nAni-s who do not know the mahA mahime of ParamAtma
kaRmAdigaLe = jaDa kaRma-s
tArakavenutaliharu = is the only route to obtain mOxa
kaRma shuddhi (purification process) consists of:-
1) kAla shuddhi, 2) dravya shuddhi & 3) sukaRma shuddhi
1) kAla shuddhi - could be obtained by performance of EkAdashi vrata, chAtuRmAsya vrata, shrI kR^iShNa janmAShTami, chAMdrAyaNa and other satkaRma-s at appropriate times. mARgashira mAsa has a special vibhUti sannidhAna of ParamAtma. Similarly vasaMta R^itu too has the same. One must perform satkaRma-s according to that kAla. In the same way, performing saMdhyA vaMdana at the right time, perfoming dEvara pUja all fall in this category.
2) dravya shuddhi - the money we earn must be pure - meaning it should not be ill-gotten. It should be the money earned through hard work. Giving this money as charity to the deserved person (satpAtra), treating guests, service to elders and one's guru fall under this category
3) sukaRma shuddhi - kaRma-s performed according to our existence / visit at a place or according to that time. Only those kaRma-s that are done with the anusaMdhAna - 'viShNu prEraNeya, viShNu prItyaRthaM' are entitled to receive the anugraha of ParamAtma. Those who do kaRma-s without recognizing the 'saRvakaRtR^itava' of ParamAtma are called 'alparu' or 'aj~nAni-s'. The kaRma-s done by such aj~nAni-s (according to place & time), even if they are sukaRma-s, their pApa-s are not completely eliminated. They may experience svaRga but that would not lead them to mukti sAdhana. Performace of kaRma alone is not the criteria, but the uttama j~nAnAnusaMdhAna is very important.
Our bhakti at the Lotus Feet of the Lord must be like the flow of clear oil. aj~nAni-s do not know the mahA mahime of ParamAtma and without remembering Him, they perform jaDa kaRma-s thinking that this is the route to obtain mOxa.
kamalasaMbhava shaRva shakrA
dyamararellaru ivana durati
krama mahimegaLa manavachanadiM prAMtagANadale
shramitarAgi padAbja kalpa
drumada neLalAshrayisi lakshmI
ramaNa saMtaiseMdu prARthiparatibhakutiyiMda...........HKAS_19-18
kamalasaMbhava = brahma dEvaru
shaRva = R^idra dEvaru
shakrAdi = iMdra and others (dEvata-s)
amararellaru = all dEvata-s
ivana = shrI ParamAtma
duratikrama = impossible to understand (beyond limit)
mahimegaLa = mahAtme (excellence)
manavachanadiM = either by thoughts in the mind or by wordy descriptions
prAMtagANadale = endless - can't see the end
shramitarAgi = in amazement
padAbja = Lotus Feet of the Lord
kalpadruma = kalpavR^ixa
neLalAshrayisi = taking it's shelter
lakshmIramaNa = laxmIpati shrIman nArAyaNa
saMtaiseMdu = "please protect me"
atibhakutiyiMda = with extreme bhakti
prARthiparu = would pray
A Lotus Flower emanated from the Navel of padmanAbha rUpi ParamAtma -just by His wish. Since brahma dEvaru was born in that Lotus Flower, brahma dEvaru is called 'kamala saMbhava'. brahma dEvaru is the leader of the R^iju-s. R^idra dEvaru is also called shaRva. shaRva nAmaka shaMkara is ahaMkAra tatvAbhimAni. shakra is iMdra. Although, brahma, R^idra, iMdra and other dEvata-s with great effort try to understand the limitless mahime of ParamAtma either by their thought or words, but they fail to do so, thus described as 'duratikrama'. 'atikrama' means - measurable, thus duratikrama - beyond measure (or limit). In fact none can imagine the the end of that limit.
After learning the vEda-s & shAstra-s and still unable to completely understand ParamAtma, all the dEvata-s continuously pray to Him with mahAtmyA j~nAna and bhakti saying, "Oh mahAmahima! Oh laxmIpati! Y our have infinite mahime. None can know You completely. You have infinite virtious qualities which we do not understand or recognize. We are asvataMtra, we are under Your control. Please bestow Your anugraha on us."
vAricharavenisuvuvu duRdura
tArakagaLeMdaridu bhEkava
nEri jaladhiya dATuvenu eMbuvana teranaMte
tAratmyaj~nAnashUnyaru
sUrigamyana tiLiyalariyade
sourashaivamatAnugarananusarisi keDutiharu..........HKAS_19-19
duRdura = some breed of frogs
vAricharavenisuvuvu = are called water lives (beings)
tArakagaLeMdaridu = assuming that they can be a boat to cross the river
bhEkavanEri = sitting on the frog
jaladhiya = the river or sea
dATuvenu eMbuvana teranaMte = he who thinks can cross (the sea or river)
tAratmyaj~nAnashUnyaru = without having knowledge of paMchabhEda, tAratamya, hari saRvOttamatva, vAyu jIvOttmatva, jagat satya
sUrigamyana = ParamAtma, who is obtainable by j~nAni-s
tiLiyalu ariyade = unable to understand
soura = believe that sURya is saRvottama
shaiva = or shiva is saRvOttama
matAnugaranu = and leaders of other opinions
anusarisi = taking their support
keDutiharu = destroy themselves
'duRdura' - a typical frog is found in the sea. Usually, a frog can live in water as well as land. However, duRdura always live in water. We usually need a boat to cross the sea water. If one thinks that he would cross the sea by sitting on the back of a frog, would that be possible? Meaning - it is impossible.
In the same way, in order to cross the ocean of pApa-s it is very important for one to perform hari nAma smaraNe, dhyAna & upAsana. However, if one runs away from the Boat of hari nAma smaraNe, and like the aj~nAni who thinks that a frog is the boat to cross the sea, thinks that sURya or gaNapati or shiva are supreme or they take shelter of others and they sink in the ocean of saMsAra. All other beliefs are like riding on the back of a frog. hari nAma smaraNe, the knowledge that hari is saRvOttama and vAyu jIvOttama, awareness of paMcha bhEda tAratamya, belief that this jagat is satya - these are the boat that enable us to cross the ocean of our pApa-s.
aj~nAni-s do not have knowledge of paMcha bhEda tAratamya etc... and they believe in souRya mata, shaiva mata, gaNapatya mata and trust that these will help them to cross the ocean of saMsAra and they fool themselves.
paMcha bhEda tAratamya mata alone would lead one to sadgati.
xudheyagOsuga pOgi kAnana
badari phalagaLapExeyiMdali
podeyoLage sigabiddu bAyderevana teranaMte
vidhipitana pUjisade ninnaya
udara gOsuga sAdhuliMga
pradarushaka rArAdhisuta baLaladiru bhavadoLage..........HKAS_19-20
xudheyagOsuga = in order to satisfy one's hunger
kAnana pOgi = leaving the town and going to forest
badari phalagaLapExeyiMdali = expecting to eat bOre haNNu (Indian plum)
podeyoLage = tree filled with thorns
sikkubiddu = get caught or entangled
bAyderevana teranaMte = just like he suffers
vidhipitana = father of brahma dEvaru
pUjisade = without performing His pUja
ninnaya udaragOsuga = to satisfy your hunger
sAdhuliMgapradarushakara = one who does not have aMtaraMga bhakti but only displays hollow knowledge and mahime
ArAdhisuta = by performing their pUja and taking their shelter
bhavadoLage = in this saMsAra
baLaladiru = do not suffer duHkha
In this stanza, JagannAtha dAsa explains the fate of a person who takes shelter of the one who does not have aMtaraMga bhakti but only displays hollow knowledge and mahime.
If a hungry person leaves his house and his village and goes to the forest and tries to pluck bOre haNNu (Indian plum) from it's plant which is filled with thorns and expects to eat those fruits to satisfy his hunger, he would certainly get entangled himself in the thorns of the plant and get hurt apart from being unable to escape from the thorny plant.
In the same way, if a person believes and performs the pUja of a person who does not have aMtaraMga bhakti but only displays hollow knowledge and mahime by forgetting the pUja of ParamAtma, who is the Father of brahma dEvaru - such a person indeed goes to the forest of saMsAra and gets stuck into the thorny cycle of birth and death - warns JagannAtha dAsa.
There are many people in this world who bathe and apply nAma-mudra and display themselves as most devoted bhakta-s of ParamAtma, without having an iota of bhakti in their hearts and fool people for money. Such people are described by JagannAtha dAsa as 'sAdhuliMgapradarushakaru'.
If we take the shelter of faulty persons who do not believe in hari saRvOttamatva, vAyu jIvOttamatva, paMcha bhEda, tAratamya & jagat satya - just for the sake of a morsel of food, our fate would also be like the person who gets stuck in the thorny plant of the Indian plum.
Therefore, we must never perform upAsana of lower dEvata-s and take their shelter just for satisfying our worldy desires like hunger and other worldly needs.
kaRma vimOchana saMdhi
xONipatisutanenisi kaidu
ggANigoDDuva teradi sumanasa
dhEnu maneyoLagiralu gOmaya bayasuvaMdadali
vENugAnapriyana ahika su
khAnubhava bEDadale lakumI
prANanAthana pAdabhakutiya bEDu koMDADu..HKAS_19-21
xONipatisutanenisi = being the son of a king
duggANige = for two paise
kaioDDuva teradi = asking for alms by extending his hand
sumanasadhEnu = kAmadhEnu (cow of heaven), which provides whatever one asks
maneyoLagiralu = when she is at home
gOmaya =cowdung
bayasuvaMdadali =just like one expects
vENugAnapriyana = ParamAtma, who loves to play the flute
ahika sukhAnubhava = destructible worldly pleasures
bEDadale = without asking for them
lakumI prANanAthana = ParamAtma, who is the svAmi for laxmI dEvi and vAyu dEvaru
pAdabhakutiya = the fortune of clear bhakti at the Lotus Feet of ParamAtma
bEDu = beg for this
koMDADu = praise His mahAtme
If the prince of a kingdom asks his father (king) for a small amount of money or a small thing it looks silly. The king is after all very rich and can give much larger amounts or whatever one asks.
In the same, if one has kAmadhEnu in his house, she can provide all wealth and if he asks the kAmadhEnu for cowdung, how does this look? This is the state of an ignorant person.
shrI kR^iShNa likes to play the flute. shrI laxmI exists in the flute and performs the sEva of ParamAtma. vENu gOpAla loves laxmI dEvi very much.
One must never ask for worldly pleasures (which are short lived) from ParamAtma, who can bestow mukti to us. It would be like a prince asking a few paise from the king or like asking for cowdung from kAmadhEnu.
ParamAtma is the King of anaMta kOTi brahmAMDa nAyaka. Asking Him to give us worldly pleasures is like a prince begging for two paise from a king. ParamAtma is like the kAmadhEnu which grants all our wishes. We must never beg Him to give us worldly pleasures. Instead, we must ask Him to grant us bhakti at His Lotus Feet and praise His mahime. Thus advises JagannAtha dAsa.
naMdivAhana rAtrisAdhani
baMda dvAdashi dashami paitR^ika
saMdhisiha samayadali shravaNava tyajisuvaMte sadA
niMdyariMdali baMda dravyava
kaMderedu nODadale shrI madA
naMdatIRthAMtagaRtana saRvatra bhajisutiru..........HKAS_19-22
naMdivAhana rAtri = on shiva rAtri day
sAdhani baMda dvAdashi = on sAdhani dvAdashi
paitR^ika = shrAddha days of parents
saMdhisiha samayadali = on these days
shravaNava tyajisuvaMte = not to perform shravaNOpAsana
sadA niMdyariMdali = those who accuse ParamAtma
baMda dravyava = money which comes from them
kaMderedu nODadale = never see that
shrImadAnaMda tIRthAMtagaRtana = ParamAtma, who is the aMtaRyAmi of madhva muni
saRvatra = at all places, times and things
bhajisutiru = praise Him
Just as, those who regularly perform vishNu paMchaka upavAsa, abstain from the same from perfoming the related shravaNOpAsa on shivarAtri day, sAdhani dvAdashi and the shrAddha days of parents, as this does not please viShNu ParamAtma.
The reference for the above is given by bhAva prakAshika as under:- "pitR^ibdEkoudrikAbdEcha sAdhanA dvAdashIdinE dashamyAMchaivavibudhainORpOShyaM viShNutapparaiH"
- brahMAMDa purANa
Knowledgeable persons must not perform shravaNOpvAsa on the sharaddha day of parents, mahAshivarAtri day, dvAdashi with less than 12 ghaLige-s as per the quote in viShNu paMchaka niRNaya stated below:-
"viShNu pratAbhimAnAdvA shravaNechAbhimAnataH
yaH kuRyAdviShNu bhaktastu viShNO drOhi na saMshaya
sa tat phalaM shivEdatyA yAti ghOraM mahatmaH"
---
viShNu paMchaka niRNaya
He who performs shravaNOpAsa on the above days with pride, would be considered as the enemy of viShNu. The phala of such upavAsa would reach shiva and the bhakta would lead to hell.
And further,
"viShNuvratastO rAjEMdra mAtApitrORmR^ittaihani
kuRyAddhividhi vidhivachChAddhaM shEShaMbhuMjEt baMdhubhiH
anyathA kaRmalOpaH sAdvRita bhaMgOpi jAyate"
For those who perform viShNu paMchaka vrata - if shravaNa, pouRNima or amAvAsya falls on the shrAddha day of their parents, then they must perform the shrAddha as prescribed and must not do upavAsa i.e. they must accept food along with their relatives, otherwise, it would be considered as failing in one's kaRma.
The same analogy is used by JagannAtha dAsa to explain that one must abstain from accepting any money obtained from unlawful persons (those who accuse ParamAtma), but please ParamAtma with less money which is lawfully earned and with firm bhakti and good j~nAna. In other words, one must not even glance at the knowledge dispensed by mithyAvAdi-s, but pray at the Lotus Feet of the ParamAtma, who is the aMtaRyAmi of madhva muni.
udayavyApini daRsha pouRNima
adhikayAmavu shravaNavabhijitu
sadanavaidire mALpa teradaMdadali harisEve
vidhiniShEdhagaLEnu nODade
vidhisutiru nityadali tannaya
sadanadoLagiM biTTu salahuva bhaktavatsalanu..........HKAS_19-23
daRsha = amAvAsya (no moon)
pouRNima = pouRNima (full moon)
udayavyApini = when these extend towards sunrise time
abhijitu = 15 ghaLige-s of day time
adhika = and 15 ghaLige-s beyond this
yAmavu = indicating the 3rd yAma of the day
shravaNavu = shravaNa naxatra
sadanavu = that 3rd yAma
aidire = when they come together
mALpa teradaMdadali = observance of certain AcharaNe (although it may be dhaniShTha naxatra, amAvAsya-pADya overlapping tithi, poURNima-pADya overlapping tithi, shravaNa-dhaniShTha - all these are considered as good days - shubha dina)
vidhi niShEdhagaLEnu nODade = without seeing any prescription or proscription
harisEve = ParamAtma sEva vidhi-s
vidhisutiru = performing them
nityadali = always
tannaya sadanadoLage = vaikuMTha and other places
iMbiTTu = gives shelter
bhaktavatsalanu = ParamAtma, who has affection towards His bhakta-s
salahuva = would protect
Those who observe viShNu paMchaka vrata perform five upavAsa-s in a month as under:-
EkAdashi - 2
pouRNima - 1
amAvAsya - 1
shravaNa naxatra - 1
With reference to EkAdashi upavAsa, on a particular day if dashami extends till sunrise, then the next day is construed as EkAdashi - according to shAstra.
Regarding the other three upavAsa-s it is said us under:-
"udaya vyApinI daRshyA pouRNimAsItu yAmakA] mAdhyAnha vyApinI shrONA upAShA viShNa tatparaiH"
Gist:- One must observe fasting as follows
1) 7 ½ ghaLige on a day when amAvAsya extends beyond sunrise beyond
2) pouRNima day, if it extends beyond one yAma
3) shravaNa extending to afternoon
shravaNa naxatra must pervade in abhijit muhuRta for shravaNOpAsa.
Thus, as in other days, as one observes fasting (viShNu paMchaka upavAsa) without considering other factors as described above, it is not necessary for bhakta-s who perform mAnasika pUja of ParamAtma with any prescription or proscription in mind. bhakti towards ParamAtma is the only prescription (vidhi). Forgetting ParamAtma is the proscription (niShEdha).
If one perfoms all the prescribed and proscribed kaRma-s without remembering ParamAtma, it will not fetch any phala. Those bhakta-s who offer their bhakti at the Lotus Feet of ParamAtma, get the fortune of being kept in vaikuMTha and other places and get His protection.
j~nAnaj~nEyAj~nAtR^iveMbabhi
dhAnadiM buddhyAdigaLadhi
ShThAnadali nelesiddu karesuta tattadAhvayadi
bhAnumaMDalagabha pradaRshaka
tAnenisi vashanAguvanu shuka
shounikAdi munIMdra hR^idayAkAshagata chaMdra....HKAS_19-24
j~nAna = j~nAna vAchya ParamAtma (balanced knowledge)
j~nEya = j~nEya vAchya ParamAtma (worth understanding)
j~nAtR^i = j~nAtR^i vAchya ParamAtma (he who understands)
eMba abhidhAnadiM = known by the names - j~nAna, j~nEya & j~nAtR^i
buddhyAdigaLa = in buddhi, paMcha j~nAnEMdriya-s and paMcha kaRmEMdriya-s
adhiShThAnadali = in the EkAdashEMdriya-s
nelesiddu = existing there
tattadAhvayadi = known by those names
bhAnumaMDalagabha = like the light from the sURya maMDala (gabha - radiance or light, gabhastha - rays)
pradaRshaka tAnenisi = as Exhibitor of light or knowledge
vashanAguvanu = exhibits Himself via the EkAdashEMdriya-s
shuka = very knowledgable shukAchARya
shounikAdi = shounaka and others
munIMdra = R^iShi-s
hR^idayAkAshagata chaMdra = appears like moon in the space of the heart of his devotees and radiates His aMtaHkaraNa, destroys the pApa-s of His devotees & provides happiness
ParamAtma exists in three rUpa-s as 1) j~nAna 2) j~nEya and 3) j~nAtR^i.
1) j~nAna i.e. having proper knowledge of shAstra-s is j~nAna. ParamAtma existing in His aMtaRgata rUpa in the knowledge of paMcha bhEda, tAratamya, hari saRvOttamatva, vAyu jIvOttamatva, the jagat is satya - such rUpa is called j~nAna. He exists as j~nAna nAmaka in the paMcha vR^tti-s of manas, buddhi, chitta, ahaMkAra & aMtaHkaraNa.
2) j~nEya - according to the statement - "j~nAtuM yOgyaH j~nEyaH" - i.e. the knowledge of 'which knowledge must certainly be known or is worth knowing'. ParamAtma exists as aMtaRyAmi in paMcha j~nAnEMdriya-s as j~nEya and provides us this knowledge.
3) j~nAtR^i - He who understands - meaning the knowledgeable person. ParamAtma exists as aMtaRyAmi in the paMcha kaRmEMdriya-s as j~nAtR^i.
ParamAtma exists as j~nAna, j~nEya & j~nAtR^i in the paMcha manO vR^itti-s, paMcha j~nAnEMdriya-s & paMcha kaRmEMdriya-s respectively and does and makes us do the related kriya-s.
sURya provides powerful light. suRyAMtaRgata 'ghR^iNI' nAmaka ParamAtma pervades in the rays of the Sun and provides light to the world. That is why He is described as 'bhAnumaMDalagabha pradaRshaka'
ParamAtma exists in the heart of shukAchARya & sounakAdi R^iShi-s & j~nAni-swho educated parixita rAja about bhAgavata. ParamAtma appears like moon in the space of the heart of His devotees and radiates His aMtaHkaraNa, destroys the pApa-s of His devotees & provides happiness.
Reference:-
dEvatA R^iShi nAmAni na shuchiH parikIRtayEt
viShNORdivyAni nAmAni saRvadA parikIRtayEt .----- viShNu rahasya
shrImanOrama marutEsha trikaku
ddhAma satkalyANaguNa ni
ssIma pAvananAmA divijOddhAma raghurAma
prEmapURvaka nitya tanna ma
hAmahimEgaLa tutisuvavarige su
dhAmagolidaMdadadali akhilARthagaLa koDutippa.........HKAS_19-25
shrImanOrama = as manOhara of laxmI dEvi (He who steals her heart)
marutEsha = niyAmaka for vAyu dEvaru
kakut = very high - like the shoulders of a bull
tridhAma = vaikuMTha, anaMtAsana & shvEta dvIpa (places of mukti)
satkalyANaguNa = unusual kalyANa guNa
nissIma = He, whose beginning nor end cannot be understood by anyone
pAvananAmA = His name purifies the sinners
divijOttama = superior to ramA dEvi, brahma dEvaru & others
raghurAma = raghuvaMshi rAma dEvaru
prEmapURvaka = with full bhakti
nitya = always
tanna mahAmahimEgaLa = His infinite unseen mahime-s
tutisuvavarige = those who praise
sudhAmagolidaMdadadali = just as He bestowed His anugraha to sudhAma
akhilARthagaLa = would satisfy their wishes on and and in heaven according to their yOgyata
koDutippa = would give
'shrI' is another name for the ever young and radiant laxmI dEvi. ParamAtma steals her heart with His infinite virtuous qualities. Since He does His kriDa-s in the heart of laxmI dEvi, He is called 'shrI manOrama'. Since He is the niyAmaka for vAyu dEvaru, He is called 'marutEsha'.
'kakut' - means shoulder of a bull. Just as the shoulder of a bull is very high, in the same way, vaikuMTha, shvEta dvIpa & anaMtAsana are places of mukti (at a high level) - thus they are called 'shrIkakud'. These places are called 'shrIkakuddhAma' since mOxa Giver ParamAtma resides there.
Since ParamAtma has infinite virtuous qualities, He is referred as 'satkalyAguNa'. He has infinite mahime. Thus He is called 'nissIma'. Heaps of pApa-s of sajjana-s are destroyed just by their remembering His name. Therefore, He is called 'pAvananAma'.
Since He is superior to ramA, brahma and other dEvata-s, He is called 'divijOddhAma' (divija + uddhAma).
ParamAtma bestows His anugraha to those bhakta-s who constantly praise His infinite guNa-s & mahima with firm bhakti and shraddha, just as kR^iShNa ParamAtma bestowed His anugraha to sudhAma, who came all the way to dvArakA to meet Him.
taMdetAygaLa kuruhanariyada
kaMda dEshAMtaradoLage ta
nnaMdadali ippavara jananIjanakaranu kaMDu
hiMde ennanu paDedavaru Iva
raMdadali ipparO nAniva
reMdu kANuvenenuta huDukuva teradi kOvidaru...............HKAS_19-26
taMdetAygaLa = parents
kuruhanu ariyada = without recognizing
kaMda = a child
dEshAMtaradoLage = leaves them and goes away to some other places
tannaMdadali = other children like him
ippavara = existing
jananIjanakaranu kaMDu= seeing the other child's parents
hiMde = previously
ennanu paDedavaru = his parents
IvaraMdadali ipparO = like the parents of the other child
nAnu avareMdu kANuvenenuta = "when will I see them"
huDukuva teradi = just as he searches
kOvidaru = the j~nAni-s search for ParamAtma
When a child who is separated from his parents from his childhood, sees other children with their parents playing about happily - feels very sad and says to himself "Perhaps my parents too would be like the parents of this child."
In the same way, the j~nAni-s also, imagine about ParamAtma in their hearts and yearn to see Him.
shrIlaxmi-nArAyaNa are the parents of all the jIva-s of this world. asR^ijya jIva-s are brought into sR^iShTi by ParamAtma, by His mere wish (ichChA). He provides them sAdhana sharIra by His kindness, in order that the jIva does sAdhana and reaches the desired destination.
While doing their sAdhana, they constantly remember ramA-madhusUdana.
1) Since ParamAtma is the prime cause of bring the jIva into sR^iShTi, He is the Father and ramA dEvi is the Mother (jagajjanani).
2) The jIva-s who come into this sR^iSTi are like the children
3) Entering brahmAMDa is like traveling in the various places - taking birth in different species as per our kaRma - described as 'dEshAMtara'
4) The jIva yearns to see ParamAtma, just like the j~nAni-s who have seen ParamAtma in their hearts.
shR^itipurANa samUhadoLu bhA
rata prati prati padagaLoLu ni
RjEtana guNarUpagaLa huDukuta paramaharuShadali
matimataru pratidivasa sAra
svata samudradi shaphariyaMdadi
satata saMcharisuvaru kANuva lavalavikeyiMda.................HKAS_19-27
shR^iti = the four apouruShEya vEda-s
purANa = pouruShEya purANa-s
samUhadoLu = group of these
bhArata = mahAbhArata (paMchama vEda)
prati prati padagaLoLu = in every line
niRjEtana = He who is never defeated by any other person
guNarUpagaLa = infinite guNa-s & rUpa-s
huDukuta = searching
paramaharuShadali = very happily
matimataru = j~nAni-s
pratidivasa = everyday
sArasvata samudradi = ocean of knowledge
shaphariyaMdadi = like a fish
kANuva = intention to see ParamAtma
lavalavikeyiMda = with high enthusiasm
satata = always
saMcharisuvaru = go about with their thoughts on Him
apouruShEya vEda-s are the wealth of knowledge that tell us about the infinite guNa-s of ParamAtma. There are infinite vEda-s.
The 18 purANa-s like bhAgavata etc. (see list in
http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-September/001109.html )
written by bhagavAn vEdavyAsa, smR^iti-s, mahAbhArata (paMchama vEda) are well known to describe His infinite guNa-s. This is described as 'sAraswata samudra' - relating to the sea of infinite knowledge (saraswati - godess of knowledge).
The j~nAni-s are immersed in this ocean of infinite knowledge and are engrossed in the act of swimming around in this ocean like a fish - to find & meditate upon the infinite guNa-s, mahima-s, rUpa-s, kriya-s of ParamAtma. They go deep into this ocean of knowledge i.e. the meanings of vEda-s and there they meditate upon the vEda pratipAdya ParamAtma, Their enthusiasm, shraddha bhakti, enables them to perceive the guNa-s, mahima-s, rUpa-s & kriya-s of ParamAtma in every line of these vEda shAstra.
matsya kEtana janaka harishrI
vatsalAMchana nijasharaNajana
vatsala varArOha vaikuMThAlayanivAsi
chitsukhaprada salahenalu gO
vatsadhvanigodaguva teradi para
mOtsahadi baMdodaguvanu niRmatsarara baLige............HKAS_19-28
matsya kEtana janaka = Father of manmatha
hari = shrI hari - who eliminates the pApa-s of sajjana-s
shrIvatsalAMchana = having shrI ramA dEvi in His heart
nijasharaNajanavatsala = affectionate to those who take His shelter
varArOha = He who has garuDa as His vehicle
vaikuMThAlaya nivAsi = resides at vaikuMTha
chitsukhaprada = Giver of mOxAnaMda (svarUpagata sukha) to His bhakta-s
salahenalu = 'please protect me'
gOvatsadhvanige odaguva teradi = just as a cow goes to rescue her calf at the calf's call
paramOtsahadi = with a lot of enthusiasm
niRmatsarara baLige = close to those bhakta-s who have no ahaM-mamakAra and ariShaDvaRga-s
baMdu odaguvanu = comes to the rescue of His bhakta-s
'niRmatasara-s' are those bhakta-s who do not have ahaM-mamakAra and ariShaDvaRga-s i.e. kAma, krOdha, lObha, mOha, mada and mAtsaRya (anger, lust, greed, infatuation, pride and jealousy respectively). JagannAtha dAsa was such a bhakta himself. Such bhakta-s infinitely praise the mahAtmya (eminence) of ParamAtma.
The flag of manmatha has indication of the wings of a fish. A fish has a fickle or inconstant mind. Our manas is like the fish - always unsteady and skittish. kAma dEva is the abhimAni for upa-manas. manmatha was born from the manas of puruSha nAmaka ParamAtma. Thus manmatha is called 'matsyakEtana'.
shrI hari - who eliminates the pApa-s of sajjana-s has shrI ramA dEvi in His heart is affectionate to those who take His shelter.
shrImadAnaMda tIRtha says in dvAdashA stOtra, 'svaRNa maMjIra saMvItaM ArUDhaM jagadaMbaya' - ParamAtma carries laxmI dEvi on His Waist.
ParamAtma, who has garuDa as His vehicle resides at vaikuMTha. vaikuMTha is one of the tridhAma-s of ParamAtma, who is the Giver of mOxAnaMda (svarUpagata sukha) to His bhakta-s, goes enthusiastically to the rescue of His bhakta-s who call Him to protect them just as a cow goes to rescue her calf at her call with a lot of enthusiasm.
sUrigaLige samIpaga durA
chAragaLigedeMdu dUrA
ddUratara duRlabhanenisuvanu daityasaMtatige
sArisArige nenevavara saM
sAraveMa mahOragake saR
pAriyenisi sadA susoukhyavanIva sujanarige...........HKAS_19-29
sUrigaLige = to j~nAni-s
samIpaga = very close or easily accessible
durAchAragaLige = tamO yOgya jIva-s who have enmity to ParamAtma and nitya saMsAri-s who are sombre
eMdu = always
dUrAti dUratara = very far away or inaccessible
daityasaMtatige = to the daitya-s
duRlabhanenisuvanu = unobtainable
sArisArige = again and again
nenevavara = those who remember Him
saMsAraveMba = saMsAra - the cycle of birth and death
mahOragake = the greatest disease
saRpAriyenisi = like a gaurd
sadA = always
susoukhyavanIva = would bestows happiness
sujanarige = to sajjana-s
sUri-s are j~nAni-s who have realized hari saRvOttamatva and tAratamya j~nAna.
ParamAtma is very close or accessible to such sUri-s who praise biMba rUpi ParamAtma as their friend, saRva kaRma prEraka and He protects them always.
ParamAtma is far away or inaccessible to tamO yOgya jIva-s who have enmity towards Him and nitya saMsAri-s who are sombre. He is not accessible to them.
shrImadAchARya says, 'dUrAddUrataraM yattu tadEvAMtika maMtirAt' - meaning - ParamAtma is never available or accessible to the daitya-s. He is very far away from them.
ParamAtma is also unavailable to the nitya saMsAri-s who are filled with ahaM-mamakAra, without concentrating on the Lotus Feet of ParamAtma.
However, He gaurds those sajjana-s who remember Him from aquiring the disease of 'saMsAra - the cycle of birth & death' and bestows happiness to them
chakrashaMkha gadAbjadhara dura
tikrama durAvAsa vidhi shiva
shakra sURyAdyamara pUjya padAbja niRlajja
shukra shiShyana ashvamEdha
prakriyava kEDisyabjajAMDa
tikramisi jAnhaviya paDeda trivikramAvhayanu....................HKAS_19-30
chakrashaMkhagadAbjadhara = holding the four weapons of chakra, shaMkha, gadA & padma in His four Hands
duratikrama = He has strength which is impossible to defeat
durAvAsa = although He exists in this jagat, He is different from all (jIva-s & jaDa-s)
vidhi shiva shakra sURya = brahma, R^idra, iMdra, sURya
Adyamara = these and other dEvata-s
pUjya padAbja = perform pUja of His Lotus Feet
niRlajja = as they are to small before Him
shukra shiShyana = balichakravaRti, who was the shiShya of shukrAchARya (guru of daitya-s)
ashvamEdha prakriyava = ashvamEdha yAga
kEDisi = spoilt
abjajAMDava = brahmAMDa
atikramisi = measured completely
jAnhaviya = bhAgIrathi river outside brahmAMDa
paDeda = created from the Toe of His Feet
trivikramAvhayanu = well known as trivikrama
ParamAtma holds the four weapons of chakra, shaMkha, gadA & padma in His four Hands.
1) sudaRshana chakra - brings fearlessness and growth to His bhakta-s
2) paMchajanya shaMkha - to dispense trouble from daitya-s, it also brings j~nAna, it is used to invoke the dEvata-s
3) koumOdi gadA - to kill evil persons
4) padma -
Reference for the above:-
"chakra shaMkha gadA padma dharAshchiMtyA hare bhARjAH"
-
dvAdashA stOtra
None can defeat ParamAtma as He has immense strength. He is thus called 'duratikrama'. He can only be pleased by praising Him and He cannot be obtained by any other way. Although He pervades in all the jaDa-s and jIva-s, He is bizarrely different from them.
brahma, R^idra, iMdra, sURya and other dEvata-s perform pUja of His Lotus Feet as they are to small before Him as they can never challenge Him.
On the advise of shukrAchARya (the guru of daitya-s), bali chakravaRti was about to perform the 100th ashvamEdha yAga by which he could have obtained the position of iMdra. Hearing the humble prayers of iMdra and other dEvata-s, ParamAtma took the form of vAmana and arrived at the place of yaj~na and asked for 3 feet measure of land as gift from bali chakravaRti. bali chakravaRti underestimated the Asker and granted the same immediately. vAmana ParamAtma instantly took the form of trivikrama (- thus trivikramAvhaya) enveloped the entire brahmAMDa with two feet measures and He was yet to obtain the 3rd foot of land as the gift. He asked bali chakravaRti for the same. bali was forced to offer his head to ParamAtma to keep His 3rd Foot and he was thus pushed to pAtALa.
ParamAtma is satya saMkalpa. According to His saMkalpa, in that manvaMtara, puraMdara was supposed to be obtaining the title of iMdra, which bali chakravaRti was trying to usurp by performing the 100th ashvamEdha yAga. bali would get the position of iMdra in the next manvaMtara. He therefore arrived as vAmana and grew to the immense size of trivikrama and measured the brahmAMDa with one of His Foot and thus from the Nail on the tip of His left Toe gaMga River was born, which slit the brahmaMDa and arrived on earth.
'abda' - lotus flower which grows on water, 'abdaja' - chatuRmukha brahma born in the Lotus flower, 'abdjAMDa' - means brahmAMDa. Thus, gaMga river surged beyond brahmaMDa.
In order to obtain sadgati for his vaMsha, bhagIratha mahArAja tried to get gaMga to the earth and gaMga followed him. Thus gaMga is called bhAgIrathi. While flowing down to the earth, gaMga flowed through the Ashrama of jAnhu muni. The Ashrama was washed away, while jAnhu muni was performing tapas. jAnhu muni was awakened from his meditation and he took 'ApOshana' of gaMga water. Ultimately, he then released gaMga through his ears. Thus gaMga river is called to 'jAnhavi'.
shaktarenisuvarilla hari vyati
rikta suragaNadoLage saRvO
driktanenisuva saRvariMdali saRvakAladali
bhakti pURvakavAgi anya pra
saktigaLanInADi paramA
saktanAgiru harikathAmR^itapAna viShayadali.................HKAS_19-31
suragaNadoLage = among the dEvata-s
harivyatirikta = apart from shrIman nArAyaNa
shaktarenisuvarilla = none equal to His capabilities from anAdi kAla
saRvOdriktanenisuva = He is superior in all respects
saRvariMdali = among all chEtana-s
saRvakAladali = at all times - past, present & future
bhaktipURvakavAgi = if they pray to Him with bhakti
anya prasaktigaLanu InADi = leaving aside the worldly pleasures and useless discussions
harikathAmR^itapAna viShayadali = the viShaya-s related to absorbing ParamAtma's story
paramAsaktanAgiru = be engrossed in this
ParamAtma is extremely capable of carrying out the sR^iShTyAdi vyApAra-s (sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa). From anAdi kAla there is none equal to ParamAtma among the entire class of dEvata-s, daitya-s or mAnava-s.
He is saRva shrEShTa and saRvOttama and none equal or greater than Him for ever.
However, in many purANa-s we read that He has been hurt or defeated in the battles that He has fought with His enemies. niRdOShi ParamAtma never has any danger any time. He makes a drama of having been defeated or deeply hurt or sad, just inorder to please the daitya-s (He fools them).
Reference:-
"viddhavanmugdhava jaiva kEshavO vEdanARtavat
daRshanEyajjana mOhAya dOShA viShNORnahi kvachita" ---- niRNaya
We must therefore always meditate upon this nityAnaMda, niraMjana. We must forget or get away our manas from the worldly viShaya-s and engross our manas with shraddhA & bhakti (anya prasaktigaLanInADi.) and listen to the very pure story of ParamAtma and purify ourselves.
Having repulsion towards worldly viShaya-s and having attraction towards bhagavad viShaya-s is the characteristic of bhagavad bhakta-s.
praNatakAmada bhakta chiMtA
maNi maNimayAbharaNa bhuShita
guNi guNatrayadUra vaRjita gahana sanmahima
eNisa bhaktara dOShagaLa kuM
bhiNijeyANma sharaNya rAmA
RpaNavenalu kaigoMDa shabariya phalava paramAtma...............HKAS_19-32
praNatakAmada = grants the wishes of those bhakta-s who take His shelter
bhakta chiMtAmaNi = He is chiMtAmaNi for His bhakta-s
maNimayAbharaNa bhuShita = decorated by navaratna jewelry
guNi = posesses unusual maMgaLa guNa-s
guNatrayadUra = away from prAkR^ita triguNa-s
vaRjita = bizarrely different from jIva-s and jaDa-s although He exists in them
gahana sanmahima = He has mahA mahime, which cannot be understood by any one
kuMbhiNijeyANma = Husband of sItA dEvi (kuMbhaNi - earth, kuMbhiNije - daughter of Mother Earth i.e sItA dEvi)
sharaNya = worth taking His shelter in Him - by His bhakta-s
paramAtma = saRvOttama ParamAtma
bhaktara dOShagaLa eNisa = kind ParamAtma, who does not count the dOSha-s of His bhakta-s
rAmARpaNavenalu = if they say with anusaMdhAna that it is being offered to shrI rAma
shabariya phalava = the bOre haNNu (Indian plum) offered by His devotee shabari
kaigoMDa = accepted - meaning He accepted the svAkhya rasa of those fruits. The svAkhya rasa tastier than the original rasa of the fruit
When a bhakti addresses ParamAtma by saying, 'anyathA sharaNaM nAsti tvamEva sharaNaM mama', He provides them all their needs and bestows His anugraha. He is thus called 'praNatakAmada'.
chiMtAmaNi ratna provides whatever one asks for. ParamAtma is like chiMtAmaNi to His bhakta-s.
ParamAtma is decorated with navaratna garland. All His jewelry is unual and He is filled with j~nAnAMda. They are His svAkhya rUpa AbharaNa. He is filled unusal guNa-s.
He is far away from the triguNa-s which we normally have. He is mahAmahime
saMpanna. He has such mahime that cannot be understood even by ramA dEvi, brahma dEvaru and other dEvata-s, thus described as 'gahana sanmihimanu'.
He never keeps count of the pApa-s of His devoted bhakta-s. He forgives them with His kindness. He burns away their pApa-s and purifies them.
rAmachaMdra dEvaru is called 'kuMbhiNijeyANmana' - Husband of sItA dEvi (kuMbhaNi - earth, kuMbhiNije - daughter of Mother Earth i.e sItA dEvi).
It is worth taking His shelter in Him - by His bhakta-s. - thus 'sharaNya'.
During tretAyuga, ParamAtma took avatAra as shrI rAma and in course of obeying His father's promise (the one King dasharatha made to his Queen kaikeyi) He accepted 14 years of exile in forest. During that time rAvaNa - King of laMka kidnapped His wife sItAdEvi. While He was in search of sItAdEvi in the forest He landed along with His brother laxmaNa on the Western side of paMpa sarOvara at the hut of an old lady devotee called 'shabari', a fowlers caste who was waiting with a devoted heart for the arrival of shrI rAma for many years. She used to collect 'bOre haNNu' (Indian Plum) and taste them to check whether they were good or not with the intention of offering only the good fruits to shrI rAma if and when He arrived. When shrI rAma landed at her place she was extremely happy and she offered those already tasted fruits to shrI rAma. ParamAtma who is easily fettered by His devotees, gladly accepted those fruits which were indeed left over food, in appreciation of her devotion and blessed her with sadgati.
We must note here that ParamAtma accepted the svAkhya rasa of the offer made by shabari.
balleneMbuvarilla vItana
olleneMbuvarilla lOkado
Lilladiha sthaLavillavai aj~nAtajanarilla
belladacchina boMbeyaMdadi
ellaroLagirutippa shrI bhU
nalla ivageNeyilla apratimalla jagakella.........................HKAS_19-33
Itana = shrI ParamAtma
balleneMbuvarillavu = none know Him sufficiently
olleneMbuvarilla = He is wanted by His bhakta-s (no one says that they dont want Him)
lOkadoLilladiha sthaLavilla = He pervades everywhere - there is no place that He does not exist
j~nAtajanarilla = none know Him completely
belladacchina boMbeyaMdadi = like a doll made of jaggery, which is sweet at every point, - in the same way saRvataMtra svataMtra ParamAtma has no inter-difference between His rUpa-s, guNa-s, kriya-s shapes, names & avatAra-s
ellaroLagirutippa = exists as biMba in the trividha jIva-s
shrI bhUnalla = Husband of shrI dEvi and bhU dEvi
ivage eNeyilla = none equal to Him or superior to Him
jagakella = to the entire jagat
apratimalla = possesses unusual strength & capabilities
ParamAtma possesses infinte virtuous qualities. He has infinite rUpa-s, avatAra-s, and does infinite kriya-s. Even ramA dEvi, brahma dEvaru and other dEvata-s cannot imagine His various capabilities. They understand Him according to their yOgyata. Thus, 'balleneMbuvarilla vItana....'
All the sajjana-s want to obtain Him as He bestows whatever they ask for thus - 'olleMbuvarilla'. There is hardly any place where He does not exist in this jagat. He pervades even in the smallest atom of all things.
There is none who know Him completely, thus - 'j~nAtajanarilla'.
If liquid jaggery in cast in dies to make a beautifull doll, the doll would certainly taste sweet when tasted from any part of the doll. The doll is entirely sweet. Thus our ParamAtma is described - 'belladacchina boMbeyaMdadi' - like a doll made of jaggery, which is sweet at every point, in the same way saRvataMtra svataMtra ParamAtma has no inter-difference between His rUpa-s, guNa-s, kriya-s shapes, names & avatAra-s.
He pervades everywhere along with shrI dEvi and bhU dEvi and there is none equal to Him or superior to Him at all times, thus - 'ivage eNeyilla'.
He is 'apratimalla' - one who possesses unusual strength & capabilities.
shabdagOchara shARvarIkara
nabdavAhanananuja yaduvaM
shAbdhi chaMdrama nirupama sunissIma samitasama
labdhanAguva tannavage prA
rabdhakaRmagaLuNisi tIvradi
xubdha pAvakanaMte biDadippanu dayAsAMdra..................HKAS_19-34
shabdagOchara = He can be understood from vEda-s
shARvarIkaranu = like the cool Moon, He cools down the saMsAra duHkha of His bhakta-s
abdavAhanananuja = upEMdra i.e. the younger brother of iMdra, who travels on the clouds
yaduvaMshAbdhi chaMdrama = like a moon for the yadu kula
nirupama = none like Him
sunissIma = none can defeat Him / none know His limits (He is limitless in all respects)
samitasama = all His guNa-s are spread in equal measure in all rUpa-s
tannavage = to His bhakta-s
labdhanAguva = bestows aparOxa j~nAna and gets bound by them
tIvradi = quickly
prArabdhakaRmagaLuNisi = makes those aparOxa j~nAni-s who have finished experiencing their saMchitAgAmi kaRma-s experience
xubdha pAvakanaMte = like the fire which glows when in contact with wood
dayAsAMdra = biMba rUpi ParamAtma - who is Sea of kindness
biDadippanu = would leave His bhakta-s, meaning - He remains inseparable from them
The infinite numbers of words in the infinite vEda-s describe the infinite guNa-s of ParamAtma. Since He can be realized through the vEda-s, He is vEda pratipAdya.
chaMdra is known 'shARvarIkara'. The cool raise of the moon eliminate the heat and brings us joy. Since ParamAtma eliminates our duHkha and brings us joy, He is referred as 'shaRvarIkara'.
'abda' - are the clouds which give us rain water. (ap - water, da - that which gives). iMdra is abda vAhana. iMdra's younger brother is upEMdra, who took the form of vAmana and arrived to spoil the ashvamEdha yaj~na of bali. Thus ParamAtma is described as 'abdavAhananuja'.
shrI kR^iShNa was born in yadu kula. The sea is filled with rising waves along with chaMdrodaya (moon rise). The yadu kula was filled with happiness on the birth of kR^iShNa in their vaMsha. Thus kR^ShNa ParamAtma is referred as 'yaduvaMshAbdhi chaMdrama'.
There is none in this jagat, who is as capable as Him, none like Him in any way - thus 'nirupama'.
His rUpa-s, guNa-s, avatAra-s, kriya-s are limitless. He is complete in all respects. None can win Him, thus - 'nissIma'.
All His avatAra-s, rUpa-s, guNa-s are complete in all respects. He is described by sAma vEda. He is always with shrI laxmI dEvi at all places and all times, thus - 'samitasama'.
He is obtainable by His genuine bhakta-s. He bestows His aparOxa daRshana to them and destroys their saMchitAgAmi kaRma-s. After aparoxa, He makes them experience their prArabdha kaRma-s and after liMga bhaMga provides them their deserved nityAnaMda mukti. Therefore JagannAtha dAsa says, 'xubdha pAvakanaMte' - meaning like the fire which glows when contact with wood and burns the wood, in the same way ParamAtma burns away our pApa-s too.
Just a recap here:-
The liMga dEha is the cause of awakening the anAdi kaRma associated with the svarUpa dEha. Thus the anAdi kaRma-s are linked to the liMga dEha. The connection of the svarUpa dEha of the jIva to the liMga dEha is provided byParamAtma just by His ichChA. The seed of liMga dEha is bound with ahaMkAra, mamakAra and the anAdi kaRma-s are associated as prarabdha kaRma-s. The jIva btains many janma-s. kaRmapati ParamAtma does and makes us do the kaRma-s according to our yOgyata. The inability to completely experience the resultant phala-s of kaRma-s in one janma itself leads us to the cycle of birth and death (saMsAra). Thus the saMchita kaRma-s propel our actions. These form the basis of the AgAmi kaRma-s (in the next janma-s) and the cycle continues endlessly. But, to those bhakta-s who pray at the Lotus Feet of ParamAtma and offer their dvaMdva kaRma-s to Him, He bestows His aparOxa daRshana and burns away their saMchita kaRma-s and pardons them from experiencing AgAmi kaRma-s and are left with prArabdha kaRma-s to be experienced. He destroys even that for His pure bhakta-s by way of kaRma vimOchana.
shrI viriMchAdyamara vaMdita
I vasuMdhareyoLage dEvaki
dEvi jaTharadoLavatarisidanu ajanu nararaMte
rEvatIramaNAnujanu svapa
dAvalaMbigaLanu salahi dai
tyAvaLiya saMharisida jagannAthaviTThalanu...HKAS_19-35
shrI = shrI nAmaka laxmI dEvi
viriMchi = chatuRmukha brahma dEvaru
Adi amara = and other dEvata-s
vaMdita = they pay their obeisance to Him
ajanu = ParamAtma, who has no birth or death
I vasuMdhareyoLage = on this earth
nararaMte = like a normal Human Being
dEvakidEvi jaTharadoLu = in the womb of dEvaki dEvi
avatarisidanu = born as shrI kR^iShNa
rEvatIramaNAnujanu = as younger brother of balarAma, who is the husband of rEvati dEvi
svapadAvalaMbigaLanu = those bhakta-s who take shelter at His Lotus Feet
salahi = protects
daityAvaLiya saMharisida = destroyed the daitya-s, who are the enemies of His bhakta-s
jagannAthaviTThalanu = Lord of jagat i.e. ParamAtma
brahma dEvaru is the eldest son of shrI laxmI nArAyaNa ParamAtma. ramA dEvi, chatuRmukha brahma and all other dEvata-s pay obeisance to ParamAtma.
He re-established dhaRma by punishing the bad people and protecting the good people during His avatAra as son of dEvakI.
dEvaka was the eldest son of Ahura rAja of yadu vaMsha. ugrasEna was his sahOdara. dEvaka had 4 sons and 7 daughters the last daughter being dEvakI. vAsudEva was married to all the daughters of dEvaka, but kR^iShNa was born to dEvaki (took avatAra) as her 8th child.
It must be remembered that, ParamAtma has no birth or death. He is thus called 'aja'. He took avatAra in dEvaki.
kakuRmi rAja of sURya vaMsha is called rEvata. His daughter was rEvati. rEvati's husband balarAma is the elder brother of kR^iShNa. Thus He is described as, 'rEvatIramaNAnujanu'.
kR^iShNa ParamAtma killed the daitya-s like kaMsa of His times and protected the shepherds of His times. He lead the war of kuruxEtra by becoming the charioteer of aRjuna and enabled them to win the war. This biMba rUpi of JagannAtha dAsa would protect His bhakta-s always.