-Translated by SGP Char

Chapter 2: karuNA saMdhi (31 padyAs)

HarikathAmr^itasAra gurugaLa karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu.

In the first saMdhi, i.e. maMgaLacharaNa saMdhi after profusely praising shrI laxmI narasiMha he then exalts the qualities of all other dEvata-s as per tAratamya. After that, he admires the qualities of all seers’ right from MadhvAchArya downwards and all the dAsa-s, emperors, etc. and finally states:-

……jagannAtha viTThalana

karuNa paDeva mumukshu jIvaru

parama bhAgavataranu koMDADuvudu pratidinavu

Thus he has already introduced the idea of discussing ‘karuNa’ in the next saMdhi.

shravaNa manakAnaMdavIvudu

bhavajanita duHkhagaLa kaLevudu

vividha bhOgagaLiha paraMgaLalittu salahuvudu

bhuvanapAvananenipa lakumI

dhavana maMgaLa katheya paramO

tsavadi kivigoTTAlipudu bhUsuraru dinadinadi……… HKAS_02-01

shravaNa = by listening to this discourse

manake = to the mind

AnaMdava = happiness

Ivudu = would give

bhava = family or worldly (or the liMga dEha which is the ‘raison d’etre’ for this saMsAra)

janita = born out of the above connections

duHkhagaLa = birth and death

kaLevudu = removes

vividha bhOgagaLa = various enjoyments or pleasures

iha = on this Earth

para = and in Heaven

ittu = by giving

salahuvudu = would safe guard

bhuvana = jIvAs of 14 lOkAs

pAvananenipa = one who is the Sanctifier

lakumIdhavana = husband of laxmI dEvi i.e. Lord nArAyaNa

maMgaLakatheya = auspicious story

paramOtsahadi = with intense enthusiasm

kivigoTTu = listen carefully

Alipudu = listen to this HarikathA with faith & bhakti

bhUsuraru = those who wish to obtain the blessings of shrI Hari

dinadinadi = everyday

JagannAtha dAsa explains the benefit of listening to

harikathAMR^itasAra.

By listening to this graMtha we would feel happy and obtain peace of

mind. Our tri-guNa body (liMga dEha) is the reason for (this family) the

World happiness & sorrow or birth & death which can be eliminated by

listening to HarikathA i.e. the infinite virtuous qualities of shrI

Hari. Furthermore, we would be rewarded and protected with all earthly

pleasures here on Earth and would also be rewarded with happiness in

Heaven and 14 lOkAs.

Those devotees who effectively accomplish the act of listening to this

graMtha are sanctified and provided with true happiness by Lord

nArAyaNa.

JagannAtha dAsa appeals to readers to listen to this story with

enthusiasm & attention and attain the blessings of the Lord everyday.

maLeya nIrONiyali pariyalu

baLasarUroLagidda janarA

jalavu heddoregUDe majjanapAnagaidaparu

kaluSha vachanagaLAdarivu bAM

boLeya pettana pAdamahimA

jaladhi pokkudariMda mANdaparE mahIsuraru………………………..HKAS_02-02

maLeya nIru = rain water

ONiyali = narrow lane of dwellings

pariyalu = when it flows

baLasaru = they will not use it

UroLagiddajanaru = those who stay in that village / town

A jalavu = (if) that stream of water

heddoregUDe = (haridu + tore = heddore) if it joins a big river

majjana = bath

pAna = drink

gaidaparu = they would bathe with that water and and drink it too

ivu = this graMtha

kaluShavachanagaLAdaru = although it has been polluted (rather written) in the current language (Kannada)

bAMboLeya pettana = (bAnini hoLe = bAMboLe) He who originated the Ganges river

pAdamahimA = virtue of divinity of His Lotus Feet

jaladhi = sea

pokkudariMda = (that water) by joining the sea

mANdaparE = would they not accept this graMtha? (or how can they reject it?)

mahIsuraru = knowledgeable Brahmins

Rain water flowing on the road is of no use. No one will use this water

on the road for bathing or drinking. But, if that water joins a river,

then the people of a town or village would use it for bathing and

drinking.

Similarly, this is work is in Kannada. In the eyes of the learned people

(people who have learnt Sanskrit) this graMtha may seem to be a trivial

work because any language other than Sanskrit used for discussing VEdAs

and shAstrAs was banned during the time of JagannAtha dAsa. Yet,

whatever all is said in Sanskrit cannot be always be in line with our

shAstrAs.

However, this graMtha joins the various descriptions of the virtue of

the divinity of His Lotus Feet from where the Ganges originated which

indeed purifies the worldly sins. Therefore this graMtha has to be

acceptable to all learned persons too. This graMtha describes the

infinite virtuous qualities of shrI Hari this has to be acceptable in

whatever language it is described

shrutitatigaLibhimAni lakumI

stutigaLige gOcharisadaprati

hata mahaishvaRyAdyakhiLa sadguNagaNaMbOdhi

pratidivasa tannaMghrisEvA

rata mahAtmakaru mAdutiha saM

stutige vashanAguvanivana kAruNyakEneMbe……………………..HKAS_02-03

shrutitatigaLige = group of VEda-s

abhimAni = abhimAni

lakumI = laxmI dEvi’s

stutigaLige = MahAbhArata and the group of vEda-s which describes Shri

Hari’s guNa-s (qualities) and the meaning contained beyond therein

gOcharisada = that which cannot be seen

apratihata = non-analogical, that which cannot be destroyed

mahaishvaRya = unlimited wealth

Adi = such things and others of the same kind

akhiLa = everything

sad = on who does not have any defect or lacuna

guNagaNa = collection of excellent guNa-s

aMbudhi = just like the sea which protects marine life, ParamAtma having infinite virtuous qualities which are not completely understood even by ramAdEvi

pratidivasa = everyday

tannaMghri = on His Lotus Feet

sEvArata = for devotees who are contemplating, meditating & absorbed in His thoughts

mahAtmakaru = extremely lust less devotees

saMstutige = praise with concentrated mind

vashanAguvanu = fetters or subordinates Himself and appears before his devotees apart from gifting them wealth and other earthly pleasures

ivana = this shrI Hari

kAruNyake = sympathy (to the devotees who give Him pleasure by praising his qualities)

EneMbe = what more shall I say? (Meaning He is extremely sympathetic to His devotees)

RamA dEvi being the abhimAni dEvatA for all the VEda-s MahAlaxmI dEvi

constantly praises the guNa-s of ShrI Hari stated in these works. shrI

Hari is a mine of guNa-s have no defect or lacuna. He has infinite

virtuous qualities enmeshed with knowledge, bliss & wealth.

MahAlaxmI dEvi reflects upon the guNa-s of ShrI Hari within her

capability of perception and she also perceives the guNa-s of ShrI Hari

beyond her insights of Hari and then she recognizes a variety of new

guNa-s of ShrI Hari and she is astonished at that too.

Such shrI Hari is pleased by the praise offered by His extremely lust

less devotees and He fetters Himself to them. His true devotees are

constantly absorbed in meditating on His Lotus Feet. By subordinating

Himself to the praise of a concentrated mind of His lust less devotees,

He naturally becomes kind to them.

JagannAtha dAsa emphasizes that lust less devotees earn His kindness and sympathy.

manavachana kati dUra nenevara

nanusarisi tiruguvanu jAnhavi

janaka janaroLagiddu janisuva jagadudaratAnu

ghanamahima gAMgEyanuta gA

yanava kELuta gaganacharavA

hana divoukasaroDane tiruguvanu mane manegaLalli… HKAS_02-04

mana = to the mind of His devotees

vachanake = written matter in the VEda-s and oral proclamations

atidUra = very far away

nenevara = those devotees who remember Him

anusarisi = according to their manifestation

tiruguvanu = is present with them

jAnhavijanaka = He who generated the Ganges river

janara = among His devotees

oLagiddu = existing in their minds of the

janisuva = representing Himself while they are born

jagadudaratAnu = He who has kept the unending world in His stomach

ghanamahima = endless supremacy or greatness

gAMgEyanuta = He who was praised by ‘gangA putra bhIShma’

gAyanava kELuta = listening to the praises sung by His devotees

gaganacharavAhana = He who utilizes the services of ‘garuDa’ –chief of birds as His vehicle of transport

divoukasaroDane = along with family of dEvata-s

tiruguvanu = He tours

manemanegaLalli = to the homes of His devotees

It is not possible to understand completely the guNa-s of Creator of

Ganges river (ParamAtma), described in the VEda-s and other

proclamations. Even His consort laxmI dEvi constantly discovers new

guNa-s very often.

“yatO vAcho nivaRtE aprAsya manasA saha” stated in shR^iti, says that

as much as a distant object is not visible to us, objects far away in

the sky cannot be visible at all, similarly the infinite virtuous

qualities are not visible to the minds of all. However, the Lord is in

the vicinity of the devotees who praise His Lotus Feet constantly.

He manifests Himself to them as per their capacity (yOgyata) and blesses

them. He manifests Himself in the sthUla dEha at the time of birth

itself. In this way He is present with the jIvA during shR^ShTi, sthiti,

laya and in their state of mukti too he reflects Himself with the jIvAs

and protects them. He keeps the entire world in his belly and protects

the jIvAs during praLaya. His greatness is thus supreme.

shrI kR^iShNa admired the praises sung by ‘gangA putra bhIShma’ while

lying of the bed of arrows at the end of the mahAbhArata war and he was

blessed by kR^iShNa. Similarly the Lord is pleased by the praises sung

by His devotees and He resides in the homes of His true devotees along

with other dEvata-s and blesses His devotees by protecting them from the

demonic race.

malagi paramAdaradi pADalu

kuLitu kELuva kuLitu pADalu

niluva niMtare naliva nalidare olive nimageMba

sulabhanO hari tannavaranara

ghaLige biTTagalanu ramAdhava

nolisalariyade pAmararu baLaluvaru bhavadoLage…… HKAS_02-05

malagi = while we are sleeping (i.e. while our dasheMdriyAs are at rest)

paramAdaradi = with intense reverence

pADalu = if we sing the greatness of the Lord

kuLitu = shrI Hari would sit near us (reside in our heart)

kELuva = would listen

kuLitu pADalu =if we sit in meditation and sing His praise

niluva = then He would stand and listen to the same (i.e. He would wait to bless us with His manifested knowledge)

niMtare = if we stand and sing his praises then, (i.e. if we are absorbed in singing His praise)

naliva = He would dance and listen (would be wandering around us)

nalidare = if we dance and sing His praises (i.e. if we drive all our iMdriya-s in the service of the Lord)

olive nimageMba = He would present Himself personally and bless us (i.e to some in His manifested form and to personally to others as per their yOgyata.)

sulabhanO hari = JagannAtha dAsa proclaims in a loud voice that it is easy to find ParamAtma

tannavarana = His devotees

araghaLige = for half a second

biTTagalanu = will not leave them

ramAdhavana = laxmIpati

olisalariyade = not knowing how to please Him

pAmararu = people (unwise) who do not keep the Lord in their mind, but are involved with earthly pleasures

baLaluvaru = struggling with a filament of transient possessions

bhavadoLage = in the whirlpool of saMsAra

JagannAtha dAsa explains here that it is very easy to recognize the Lord

for the devotees who have lust less devotion. Not knowing how to

persuade the Lord to be with them, the ignorant people get trapped in

worldly pleasures and continue to just exist.

ParamAtma has a tender hearted for all his true devotees. Jagannatha

dAsa screams “sulabhanO Hari…” The Lord responds to the call of devotee,

irrespective of the state from which the devotee calls Him. Although

there are timings & rules for nitya kaRma, pATha-pravachana, study of

VEda-s, etc. there are no such rules for chanting the Lord’s name.

Irrespective of the state of position in which we chant His holy name,

He would manifest Himself to bless us. Such moments are the most

precious moments for a true devotee. This is the outward meaning of the

stanza.

A little deeper meaning is – when we submit our dashEMdriya-s and our

manas at the Lotus Feet of the Lord (malagi), when we sit in meditation

(kuLitu pAdalau), when all our iMdriya-s are in His control (niMtare),

forgetting ahaM-mama and submit our body & mind along with all our

kaRma-s with devotion (nalidare), then the devotees loving shrI hari

would always be at their side and bless them.

Some examples:-

• bhIShma was lying (malagi) on the bed of arrows and he praised Lord

shrI kR^iShNa and was blessed by Him.

• A devotee by name puMDalika was sitting down (kuLitu) to provide his

lap for rest to his parents when ViTThala rUpi pAMDuraMga appeared

before him, he provided Him a brick piece and told Him to stand still.

• Bhakta PrahlAda stood (niMtare) before the pillar and prayed to the

Lord when narasiMha dEva appeared from a pillar and protected him from

hiraNyakashipu

• As per the advice of nArada muni, dhruva stood (niMtare) in the forest

and did tapasya. Ultimately he was given position of dhruva naxatra.

• nArada muni himself danced (nalidare) and sang the praise of the Lord

and was ultimately blessed.

Not knowing this secret, the ignorant people struggle in the whirlpool

of saMsAra and continue to just exist.

manadoLage tAniddu manaveM

denisi koMbanu manada vR^ittige

Lanusarisi bhOgagaLa nIvanu trividha chEtanake

manavanittare tannanIvanu

tanuva daMDisi dina dinadi sA

dhanava mALparigittapanu svaRgAdi bhOgagaLa…………………….HKAS_02-06

manadoLage = the mind, which could be more flawless than the dashEMdriya-s

tAnu = the Supreme Ruler - ParamAtma

iddu = resides

manaveMdu = called by the name Great Mind (mahAmanaH) - He Who has a

mind (intellect) with unlimited capability

Refer viShNushasranAma – slOka-59

VedhAh svA'ngah ajitah kRshNah dRDhah sankarshaNah acyutah

VaruNah vAruNah vRxah pushkarAxah mahA-manAh

enisikoMbanu = He is called so

manada = related to the mind

vR^ittigaLa = buddhi, chitta, ahaMkAra & aMtaHkaraNa i.e. Intelligence, will, pride & feeling of tenderness respectively.

anusarisi = He remains in our mind and guides the performance of the

body. In the sequence "body, iMdriya-s, and mind", body is the sthUla or

bigger one, and mind is the subtle one or sUxma. The subtler one is the

more capable in this sequence, and without the mind the iMdriya-s don't

function, and without the iMdriya-s the body does not function.

bhOgagaLana = experiences of happiness & sorrow

Ivanu = would provide

trividha chEtanake = related to the three types mukti yOgyatA jIvAs

manavanittare = if we fix our mind on Him without wandering our mind on

other earthly matters then..

tannanIvanu = will show His rUpa to us

tanuva daMDisi = (if we ramble our mind on earthly matters) by

disciplining the body with religious observance without fixing our mind

upon Him

dinadinadi = everyday

sAdhanava mALparige = to those who comfort themselves by remembering His

holy name

ittapanu = will give

svaRgAdi bhOgagaLa = happiness in Heaven and other lOkA-s

The five jnAnEMdriya-s and the five karmeMdriya-s along with the mind

reside in this body and the mind controls all the iMdriya-s. This mind

(manas) is the reason for all our baMdha & mOxa. The driving force for

our mind is the Supermind i.e. ParamAtma. He is Himself the driving

force for the trividha chEtana-s to perform tasks related to buddhi,

chitta, ahaMkAra & aMtaHkaraNa and He provides the sukha, duHkha and

miShra phala as per our yOgyata if we submit our attention to His Lotus

Feet.

However, for the persons who only discipline or punish their body by

religious observance, rites or vows, they would certainly be rewarded

only with Heavenly luxuries and when they have thus enjoyed the heavenly

pleasures, they return to the mortal planet again which is amplified

Bhagavad Gita 9-21 as under:-

Te taM bhuktvA svargalOkaM vishAlaM, xINe puNye martyalOkaM vishanti

EvaM trayIdharmamanuprapannA, gatagataM kAmakamA labhante || 9-21||

The best reward like His aparOxa darshana is granted to devotees who

submit all the kaRma-s performed by their iMdrya-s to the Lord.

One should better take to the spiritual world to enjoy eternal life of

full bliss and knowledge and never return to this miserable material

existence.

parama satpuruShARtharUpanu

hariyu lOkake eMdu paramA

daradi sadupAsaneya gaivarigittapanu tanna

maredu dhaRmARthagaLa kAmisu

varige nagutati shIghradiMdali

surapatanaya suyOdhanarigittaMte koDutippa…………..HKAS_02-07

parama = Supreme

satpuruShARtha = one who provides auspicious puruShARtha-s (four values

= dhaRma, aRtha, kAma & mOxa)

rUpanu = magnificent or splendid form

hariyu = biMba rUpi ParamAtma

lOkake = for the entire world i.e. for tri-vidha jIvA-s

eMdu = meaning three types of biMba

paramAdaradi = with profound respect

sadupAsaneya = praying without expecting of fruits or results for our

actions (i.e. with knowledge of paMchabhEda-tAratamya)

gaivarige = to those who do the above

ittapanu tanna = would give Himself to them – meaning would show them

His aparOxa rUpa, which is the road to mukti

maredu = by forgetting Him, i.e. forgetting that He is the Supreme,

Master of Himself, and that we are dependent on Him and are His subjects

dharmARthagaLa = boons received from doing yaj~nya or dAna

kAmisuvarige = look forward to (or expecting)

naguta = smilingly

atishIghradiMdali = very swiftly

surapatanaya = to Arjuna – son of IMdra (chief of dEvata-s)

suyOdhanarige = to duRyOdhana & team

ittaMte = gave whatever they wished for

koDutippa = would give them

ParamAtma is all pervasive and possesses infinite virtuous qualities &

eternal happiness. He is the provider puruShARtha-s i.e. the four values

like dhaRma, aRtha, kAma & mOxa.

He would offer Himself to those devotees of balanced knowledge who

praise His guNa-s with proper shastrik knowledge. He would give them the

pleasure presenting Himself before them and would bless them with

aparOxa j~nAna. It is easy to obtain Him with pure devotion.

However, if a devotee prays expecting worldly benefits or pleasures He

would swiftly provide the same to them.

JagannAtha dAsa gives an example from mahAbhArata.

After war was declared, duRyOdhana and Arjuna both approached kR^iShNa

for help. duRyOdhana entered the room of kR^iSHNa while He was sleeping.

duRyOdhana chose to sit on a seat lying vacant the by the side of the

head of kR^iShNa and wait for Him to wake up, so that he could draw His

attention first. After sometime Arjuna too came to the room and he chose

to stand at the feet of the Lord kR^iShNa and wait for Him to wake up.

Arjuna was a non-covetous devotee of kR^iShNa where as duRyOdhana had an

eye on the YAdava army of kR^iShNa as an aid for his side.

When kR^iShNa woke up His eyes first met Arjuna and He started

dialoguing with Him. However, the ahaMkAri duRyOdhana interrupted and

claimed that he had come first and that kR^iShNa should talk to him

first. Nevertheless, kR^iShNa said that he would oblige the younger

person first and asked Arjuna as to what he wanted – whether the Yadava

army or Himself (in the role of a bystander). Arjuna begged Him to be

with the Pandavas. duRyOdhana immediately asked for the YAdava army and

thought that Arjuna was such a fool to lose the opportunity he had to

get the army.

kR^iShNa smilingly (nagutati) obliged Arjuna and duRyOdhana. He gave the

army to duRyOdhana and offered Himself to Arjuna and He became his

charioteer during the war and guided the Pandavas to victory.

jagavanellava niRmisuva nA

lmoganoLage tAniddu salahuva

gaganakEshanoLiddu samharisuvanu lOkagaLa

swagata bhEdavivaRjitanu sa

Rvaga sadAnaMdaikadEhanu

bagebageya nAmadali karesuta bhakutarannu poreva…………….HKAS_02-08

saRvaga = shrI Hari who is present everywhere

jagavanellava = the whole world containing all the jIvA-s (sthAvara as

well as jaMgama jIvA-s) those which have do not have mobility and those

that are capable of motion and jaDa-s

nAlmoganoLage = in chaturmukha Brahma

tAniddu = He resides and controls (by being aMtaryAmi)

niRmisuva = He creates

salahuva = takes care of the world (as ViShNurUpi ParamAtma)

gaganakEshanoLiddu = as aMtaryami in R^idra dEvaru (since R^idra spread

his hair across the sky to gather the Ganges river water – he is called

gaganakEsha)

lOkagaLa = sthAvara as well as jaMgama jIvA-s contained in this world

samharisuvanu = would destroy in saMkarShNa rUpa

swagata bhEdavivaRjitanu = there is no difference between Himself and various parts of His body like limbs, nails, hair etc nor His various aMtaryAmi rUpa-s.

sadAnaMdaikadEhanu = always delighted, matchless body i.e. always happy

bagebageya = various

nAmadali = names having various sounds & words

karesuta = called so by those names

bhakutaranu = yOgya jIva-s

poreva = removes their distress and protects them

shrI Hari is the Minister for all actions in this world. By the name

‘aja’ as the aMtaryAmi in Brahma creates this world. Lord ViShNu

performs the action of sR^iShTi in the name of Brahma and protects the

world. During mahApraLaya, in the name of saMkarShNa performs the action

of laya through R^idra dEvaru. He is thus the sR^iShTadyaShtakarta

(meaning that He performs sR^iShTi, stithi, laya, niyamana, j~nAna,

aj~nAna, baMdha & mOxa).

There is no difference between the function of one part of His body with

the other. Any part of His body can perform any function He so desires.

He is Himself present in His aMtaryAmi rUpa-s and His biMba rUpa-s. shrI

hari is complete in all respects thus – svagatbhEdavivarjita. He is

exclusively knowledgeable and ever happy. He has names of different

sounds and words and known by those suitably related names.

By being laterally present everywhere He protects those devotees who

trust Him and praise Him.

obbanali niMtADuvanu ma

ttobbanali nODuvanu bEDuva

nobbanali nIDuvanu mAtADuvanu beragAgi

abbarada heddaivaniva ma

ttobbaranu lekkisanu lOkado

LobbanE tA bAdhya bAdhakanAha niRbhIta………………...HKAS_02-09

obbanali = in one person

niMtu = by staying / standing in him

ADuvanu = does various things

mattobbanali = in another person

nODuvanu = sees various things (thru his eyes)

bEDuvanu = requests / asks / appeals / solicits

obbanali = in another person

nIDuvanu = helps / assists / supports

mAtADuvanu beragAgi =talks in amazement / surprise / wonder

abbarada = supremely extraordinary

heddaiva = (hiridu + daiva = heddaiva) super-eminent to ramAdEvi, brahma and others

iva = such a Majestic Person

mattobbaranu = dEvatA-s like brahma and others

lekkisanu = does not take their cognizance – meaning He is does not expect any benefit from their activities

lOkadoLu = in this world

obbanE tA = He alone

bAdhya =as aMtaryAmi for jIva-s

bAdhakanAha = He is ‘bAdhaka’ by being present as biMba rUpi ParamAtma in sense giving items or things (ParamAtma is bAdhaka and jIvA-s are bAdhya). By being present in His biMbarUpa as ‘bAdhaka’ stays in the pratibiMbarUpi jIva-s as ‘badhya’ does and makes the jIva-s do various activities

niRbhIta = without being afraid stays in all jIva-s at all times and all

places and He is completely independent and acts on His own will.

By being present in a person’s dEha ParamAtma does certain activities or

work via the respective tatvAbhimAni dEvata and makes that jIva

experience the result of that work.

In the feet via JayaMta (pAdAbhimani), as dAmOdara rUpi ParamAtma He

does the function of movement or standing and gives the feeling to the

jIva that he is doing this activity.

In the eyes via sUrya (nEtrAbhimAni), as madhusUsadana rUpi ParamAtma He

does the function of sight i.e. He sees and makes us see.

In the hands as daxaprajapati (hastAbhimAni), as padmanAbha rUpi

ParamAtma He does the function of accepting or giving gifts.

Similarly all functions are carried out by the body with the help of

ParamAtma which is itself amazing.

ParamAtma is capable of carrying out impossible and extraordinary tasks.

He has several folds superior qualities compared to ramA dEvi, brahma

and other dEvata-s, thus He is described as ‘abbarada heddaiva” by

JagannAtha dAsa. He does not need anything from them. He is Master of

Himself and everybody and everything depends on Him. He is the Protector

of all and Regulator of all activities in this world. He is neither

obliged to anyone nor is He afraid of anyone.

This fearless ParamAtma is present in a person both Stimulator and the

Stimulated and is ‘bAdhya’ and ‘bAdhaka’ as explained and carries out

the function of the world.

sharaNajanamaMdAra shAshvata

karuNi kamalAkAMta kAmada

paramapAvanatara sumaMgaLacharita pARthasakha

nirupamAnaMdAtma niRgata

durita dEvavarENya neMdA

daradi kareyalu baMdodaguvanu tannavara baLige………..HKAS_02-10

sharaNajana = for people with natural attitude of Lord-servant relationship with Him

maMdAra = would fulfill all their wishes like the ‘kalpavR^ixa’

shAshvata karuNi = ensures enduring kindliness to his devotees

kamalAkAMta = laxmIpati

kAmada = would fulfill the wishes of His devotees (show them His aparOxa rUpa, which is the road to mukti)

paramapAvanatara = extreme holy and rare

sumaMgaLacharita = having a good history

pARthasakha = friend of Arjuna (or on the side of good devotees)

nirupama = no example such as Him among the crores of jIvAs

AnaMda = happiness / happy

Atma = soul

niRgata durita = far away from sorrows and/or defects

dEvavarENya = superior to RamA dEvi and Brahma

eMdu = having such Excellency

Adaradi = with faith and devotion

kareyalu = if we invite Him

baMdodaguvanu = would listen to His devotees and arrive personally

tannavara baLige = near to His devotees

In this stanza JagannAtha dAsa describes the kindhearted qualities of

shrI Hari .

Those devotees who have the feeling of Lord-servant,

Stimulator-stimulated, Regulator-regulated with ParamAtma such devotees

are ‘sharaNajana’. ParamAtma would fulfill the wishes of His sharaNajana

just as kalpavR^ixa grants all our wishes and hence He is known as

‘sharanajaNamaMdAra’. However, ParamAtma gives boons to His true

devotees boons for experiencing on Earth and in Heaven according to

their yOgyatA. This is His special kindness to His devotees.

Draupadi’s call to kR^iShNa to save her from shameful act of Dushyasana,

GajEMdra’s call for help from nArAyaNa to save him from the crocodile

whom he could not escape even after fighting to save himself for a

thousand years, PrahalAda’s prayer to ParamAtma and the consequent

execution of hiraNyakashipu by Lord narasiMha are examples of devotees

who have called for His help with the feeling “anythAsharaNaMnAsti

tvamEva sharaNaM mama”

Thus ParamAtma has special affection for His sharaNajana and thus He is

‘shAshvatakaruNi’.

This kamalAkaMta provides all the boons to sharaNajana-s through laxmI

dEvi.

Apart from the Ganga river (i.e. viShNu pAdOdaka) being pure by itself,

this river water purifies others too. Thus His capacity to purify others

could be understood as ‘paramapAvanatara’ having sumaMgaLacharita.

ParamAtma was pleased by the devotion of Arjuna and therefore He was his

true friend, guide, charioteer, messenger and servant. He has no hatred

against anyone. He has a happiness level superior to laxmI dEvi, Brahma

and others. He is Happiness personified thus ‘nirupamAMdAtma’.

laxmI dEvi, Brahma and other dEvata-s are dependent on ParamAtma, that

is their dOSha (or defect) but ParamAtma is not dependent on anyone. He

is therefore defect less. He is thus ‘nirgata durita’. He is revered by

laxmI dEvi, Brahma and others and hence ‘sarvOttama’. Possessing

infinite auspicious qualities and being perfectly defect less, ParamAtma

is ‘dEvavarENya’.

Such ParamAtma comes to protect His devotees if they call Him with

devotion.

jananiyanu kANadiha bAlaka

nenenenedu halubutire kattale

maneyoLagaDagiddavana nODuta naguta haruShadali

tanayanaM bigidappi raMbisi

kanalikeya kaLevaMte madhusU

dananu tannavariddeDege baMdodagi salahuvanu…… HKAS_02-11

jananiyanu = one’s mother

kANadiha = cannot see (or find)

bAlaka = child

nenenenedu = remembering (or calling) his mother again and again

halubutire = desiring or yearning (to see his mother)

kattale maneyoLage = in a dark room

aDagiddavana = (child) who has been taking shelter

nODuta = seeing his earnest desire

naguta = smilingly

haruShadali = happily

tanayanaM = the child’s mother

bigidappi = hug firmly

raMbisi = pacify him with sweet talk

kanalikeya = anxiety or restlessness

kaLevaMte = is removed

madhusUdananu = ParamAtma, who killed the demon Madhu

tannavaru = His devotees

iddeDege = wherever they are

baMdu = comes

odagi = comes to them at the time of their need

salahuvanu = would protect

JagannAtha dAsa gives an example of a mother and child relationship in

this stanza.

A child is dependent and always helpless. When a child is left alone by

the mother, the child becomes restless and starts his search for his

mother. When the child cannot see his mother, he starts calling his

mother again and again. Then, the kind mother who is just a little away

comes running to the child carries him and affectionately hugs him and

pacifies him.

Similarly, ParamAtma is also kindhearted like a mother. Those jIva-s who

are immersed in the worldly pleasures, but still call Him with a desire

to see Him at the time of their difficulty, He would certainly appear

before them and protect them. ParamAtma always resides in the hearts of

His devotees. Without realizing this fact, ignorant people are unable to

perceive His nearness to them and yearn to see Him. Seeing their plight,

He smilingly appears before them and vanquishes their fears.

Here, ignorance is the darkness. The jIva, bound by the liMga dEha with

the effects of previous kaRma is stuck by this tri-guNa world and thus

surrounded by darkness. When this affected jIva calls ParamAtma with an

earnest desire to get help, ParamAtma appears before him and ultimately

protects him.

iTTikallanu bhakutiyiMdali

koTTa bhakutage mechchi tannane

koTTa baDabrAhmaNana oppiDiyavaligakhiLARtha

keTTa mAtugaLenade chaidyana

poTTeyoLa giMbiTTa bANada

liTTa bhIShmanavaguNagaLeNisidanE karuNALu……………………...HKAS_02-12

iTTikallanu = a brick stone

bhakutiyiMdali = with devotion

koTTa = gave it to Him for standing

bhakutage = a devotee called PuMDarika

mechchi = admired his devotion

tannane = svarUpa of ViTThala

koTTa = gave (Himself) to him

baDabrAhmaNana = poor brahmin by name SudAdAma (childhood friend of kR^iShNa)

oppiDi = a fistful

avalige = pounded rice (puffed rice)

akhiLARtha = puruShARtha i.e. i.e. the four values like dharma, artha,kAma & mOxa

keTTa mAtugaLenade = to him who abused Him

chaidyana = shishupAla, king of chEdi

poTTeyoLu = in His stomach

iMbiTTa = protected and gave him salvation

bANadaliTTa = he (bhIShma pitAmaha) who forced kR^iShNa to break His vow that He will not use His weapon

bhIShmana = bhIShmAcharya

avaguNagaLa = defects or shortcomings

eNisidanE = turned a blind eye to his (bhIShmAchaya’s defects)

karuNALu = kind hearted shrI Hari

In this stanza, JagannAtha dAsa gives examples of the affection bestowed

by shrI Hari on His devotees.

Example-1

While a devotee named PuMDari (also called PuMDali in some texts) was

busy providing service to his parents (aMtaryAmi rUpa of laxmInarAyana),

ParamAtma wanted to test the intensity of his devotion to his parents

and just came and stood behind PuMdari. PuMDari threw a brick for

ParamAtma to stand and wait until he finished his service to his

parents. ParamAtma was pleased with his devotion and ParamAtma stood and

waited for PuMDari to return and then accepted his offerings. Then as

per the wishes of PuMDari, He still stands there on the banks of the

BhIma river (chaMdra bhAga) as PaMDuraMga ViTThala at PaMDhaRpUr in

Maharashtra state (India). This is an example of the kind heartedness of

the Lord.

Example-2

shrI kR^iShNa and sudAma were childhood friends and were classmates at

the saMdIpani gurukula. sudAma was a great devotee of kR^iShNa and would

constantly chant His holy name. But he never had any worldly comforts

and his family was constantly affected by poverty. Once, at the chiding

of his wife he went to meet kR^iShNa at dwArka. He took along with him

three fistful of puffed rice (avalakki) as gift for kR^iShNa. kR^iShNa

welcomed him with a great respect and kindliness. He accepted one

fistful of avalakki from SudAma and granted him all the wealth and

prosperity to him & his family on earth and mukti too.

Example-3

Jaya and Vijaya the doorkeepers of VaikuMTha lOka were cursed to be born

on Earth by sanakAdi R^iShi. This was in fact the saMkalpa of shrI Hari

Himself. They did not wish to be away from shrI Hari for a long time and

therefore their curses was modified to –three janma-s as daitya-s and

were to be slayed by shrI Hari Himself. Thus

• in kR^itayuga they were born as hiraNyakashipu & hiraNyAxa,

• in trEtAyuga they were born as rAvaNa & KuMbhakaraNa and

• in dvAparayuga they were born as shishupAla & daMtavakra.

During the rAjasUya yajna performed by YudhiShTira at iMdraprastha,

shishupAla objected to the first pUja to kR^iShNa and abused Him

relentlessly. kR^iShna pardoned him for a hundred abuses and then killed

shishupAla with His sudaRshana chakra and gave him back his position of

doorkeeper at the gates of VaikuMTha.

Example-4

During the MahAbhArata war, BhIShmachArya took over as Army Chief of the

Kaurava-s and he had sworn that he would make kR^iShNa use His weapon,

in spite of the fact that kR^iShNa had pledged that he would not lift

His weapon at all. BhIShma attacked kR^iShNa and Arjuna with arrows

during war and even kR^iShNa was injured. While Arjuna was severely

injured, kR^iShna jumped out of the chariot and ran with His sudaRShana

chakra to kill BhIShma. However, at the request of Arjuna, kR^iShNa did

not utilize His weapon.

Even then, at the end of the war, when BhiShma was lying on the bed of

arrows, kR^iShNa bestowed him with His daRshana and blessed him.

Such is the kindness of ParamatmA

dhanava saMraxisuva phaNi tA

nuNade mattobbarige koDadanu

dinadi nODuta sukhisuvaMdadi lakumivallabhanu

praNataranu kAdihanu niShkA

manadi nityAnaMdamaya du

Rjanara sEveya nollanapratimalla jagakella……………………….HKAS_02-13

dhanava = the money (wealth) stored underground

saMraxisuva = which is protected

phaNi = by snake

tAnuNade = the snake does not enjoy the wealth

mattobbarige koDade = will not allow others to take it

anudinadi = everyday

nODuta = sees this wealth

sukhisuvaMdadi = enjoys this activity

lakumivallabhanu = laxmIpati i.e. nArAyaNa

praNataranu = devotees who trust Him

kAdihanu = protects them (devotees)

niShkAmanadi = just as the snake protects the wealth, He also protects His devotees without any expectations from them

nityAnaMdamaya = apostle of Happiness

duRjanara = tAmasic persons who do not have bhakti

sEveya nolla = will not accept their service

jagakella = the entire world consisting of jIva-s and jaDa-s

apratimalla = none equal to Him

It is a common belief that a snake protects the wealth stored

underground. That snake has no benefit from the wealth it protects. The

snake neither uses that wealth nor does it allow someone else to acquire

the same. All this it does without any attraction for the wealth.

Similarly, ParamAtma protects His devotees without any expectation of

benefit from the various actions of the devotee. Paramatma is like the

snake and His devotees are like the valuable wealth. Just as the snake

finds happiness in protecting the wealth, so also ParamAtma finds

happiness in protecting His true devotees (who trust Him), when they are

in difficulty. However He will not accept service from tAmasic persons

who do not have bhakti.

ParamAtma protects the His devotees from the evil persons without any

expectations from them, while He is Himself an apostle of Happiness.

bAlakana kalabhAShe jananiyu

kELi sukhapaDuvaMte lakumI

lOla bhakutaru mADutiha saMstutige higguvanu

tALa tannavaralli mADuva

hELanava heddaiva vidurana

Alayadi pAluMDu kurupana mAnavane koMDa…………………….HKAS_02-14

bAlakana = small child

kalabhAShe = with an imperfect (inadequate) speech capability

jananiyu = mother

kELi = after hearing

sukhapaDuvaMte = becomes happy

lakumIlOla = ParamAtma

bhakutaru = His children like devotees

mADutiha = performing

saMstutige = superior praise or appreciation

higguvanu = becomes very happy

tannavaralli = to His devotees

mADuva = he who does

hELanava = insults

tALa = will not tolerate

heddaiva = (hiridu + daiva = heddaiva) shrI Hari who is super-eminent to RamAdEvi, Brahma and others

vidurana = His devotee Vidura

Alayadi = in his house

pAluMDu = drank milk

kurupana = duRyOdhana (of Kuru family)

mAnavane - prestige

koMDa = took away (his prestige) – meaning - insulted duRyOdhana

In this stanza JagannAtha dAsa explains the affection showered by

ParamAtma on His devotees by describing an example.

Just as a mother is happy to listen to the imperfect words or sentences

said by her child, ParamAtma is happy to listen to the praises presented

by His devotees. The praises of His devotees may be as imperfect as that

of a child’s lingo, but He is still pleased with them. He is only

delighted with their inner bhakti.

It is impossible for anyone to recognize the boundless qualities of shrI

Hari. In spite of the scanty devotion and bhakti of His devotees, He

would still bless them.

Vidura was a great devotee. When kR^iShNa came as a messenger of peace

to Hastinapur, He did not accept the hospitality from duRyOdhana but

went to the house of Vidura and accepted food to justify His dissent at

the animosity of duRyOdhana against the PAMDava-s.

kR^iShna refused the lavish lunch offered by duRyOdhana and accepted the

hospitality of Vidura. Vidura welcomed kR^iShna with a grand heart and

honored Him. kR^iShNa was pleased with his bhakti. kR^iShNa thus

insulted duRyOdhana by rejecting his hospitality and humiliated him.

This shows the affection of the Lord towards His devotees, who confine

Him with their bhakti.

smarisuvavara aparAdhagaLa tA

smarisa sakalEShta pradAyaka

maraLi tanagarpisalu koTTada naMta maDi mADi

pari pariya linduNisi sukha sA

garadi lOlADisuva maMgaLa

charita chinmaya gAtra lokapavitra sucharitra…………………….HKAS_02-15

smarisuvavara = he who remember the Stimulator of all our functions i.e. biMba rUpi ParamAtma

aparAdhagaLa = offences

tA smarisa = He does not notice (those offences)

sakalEShta pradAyaka = fulfills all wishes of His devotees (in accordance to their kaRma-s)

maraLi tanagarpisalu = if presented to Him in a proper way

koTTadanu = whatever has been presented to Him

anaMta maDi mADi = He increases the same manifolds

paripariyalinda = in various ways

uNisi = = makes them experience

maMgaLacharita = He (ParamAtma) who has auspicious history

chinmayagAtra = He (ParamAtma) who is full of excellent knowledge & happiness

lokapavitra = He (ParamAtma) who is the Purifier of the Universe (the entitled souls among the tri-jIvAs are purified after liMga dEha bhaMga)

sucharitra = He who has supreme history

sukha sAgaradi = in the sea of happiness

OlADisuva = dips and drowns (His devotees)

ParamAtma having boundless qualities blesses His true devotees and

grants them their wishes. Those who relentlessly remember Him are

pardoned of their offences made by oversight and are thus protected by

Him. These offences could due to their previous kaRma or due to

asurAvEsha. At such a time when they are engrossed in praising the Lord,

they get a sense of repentance and are thus pardoned by His merciful

view. On such occasions He not only overlooks their offences but also

removes their hardships and grants them their wishes. And when such a

devotee offers those benefits at the feet of the Lord, He increases the

same manifolds and bestows happiness to His devotees.

This is when the devotee believes that all his functions are guided by

the Stimulator i.e. biMba rUpi ParamAtma and he offers all his present

kaRma-s to shrI Hari. The results of such kaRma-s are multiplied and

bestowed on the devotee. Thus all sorrow vanishes at His nAma smaraNe

alone.

Although He is the Instigator for both holy as well as sinful

activities, He only accepts the holy (puNya) kaRma-s, multiplies them

and returns them to His devotees, whereas, He would destroy the sinful

(pApa) kaRma-s.

Enu karuNAnidhiyO hari ma

ttEnu bhaktAdhInanO i

nnEnu Itana lIle ichChAmAtradali jagava

tAnE sR^ijisuva pAlisuva ni

RvANa modalAdakhiLa lOka

sthAnadali mattavara niTTAnaMda paDisuvanu…………….HKAS_02-16

hari = ParamAtma

Enu karuNAnidhiyO = He is extremely sympathetic

mattEnu = and His other greatness is

bhaktAdhInanO = He is controlled by His devotees – meaning He easily becomes the obedient subject of His true devotees

Itana lIle = His effortless works

innEnu = what more can I describe? (Thus asks JagannAtha dAsa)

ichChAmAtradali = by His free will (or as soon as He wishes)

jagava = the whole world enveloping all the jIva-s (sthAvara as well as jaMgama jIva-s) those which do not have mobility and those that are capable of motion and jaDa-s

tAnE sR^ijisuva = He creates (the world) Himself

pAlisuva = protects the same

niRvANa = during praLaya He protects them in VaikuMTha after liMga dEha

bhaMga

modalAda = primarily at shwEta dwIpa and anaMtAsana

aKhiLa lOkasthAnadali = in Heaven (for higher sAdhana achievers)

matta = and

avaraniTTu = keeping them there

AnaMda paDisuvanu = makes them happy

ParamAtma is so compassionate that He removes the obstacles of His

devotees. He is the limitless ocean of kindness to His devotees and He

is thus controlled by His devotees – meaning He is easily fettered by

His true devotees. There is no one else who can fulfill the wishes of

people as can be done by ParamAtma. It is thus difficult to describe His

greatness.

Although He has nothing to achieve from the jIva-s, He still provides

them a sAdhana dEha, makes them do sAdhana, and makes them do their

kaRma, and blesses them with mukti. He creates this whole world

enveloping all the jIva-s (sthAvara as well as jaMgama jIva-s) i.e.

those which do not have mobility and those that are capable of motion

and jaDa-s. All this is done by Him effortlessly out of His own free

will. He Himself protects the world that He has created and destroys the

same during praLaya and protects those muktAmukta jIva-s by keeping them

in His belly. Such is the kindness of shrI Hari.

All this activity is done easily and naturally by ParamAtma, and out of

His own free will. After sAdhana, according to their kaRma-s, after

liMga dEha bhaMga the jIVa-s are by His great kindness given mOxa by

keeping them in mukti places and makes them happy.

janapa mechchidarIva dhana vA

hana vibhUShaNa vasana bhUmiya

tanu managaLittAdariparuMTenO lokadoLu

anavarata nenevaranaMtA

sanave modalAdAlayadoLi

TTaNuganaMdadalavara vashanAguva mahAmahima……… HKAS_02-17

janapa = king

mechchidare = if he is happy (that he has been served well)

Iva = he (the king) would give

dhana = money

vAhana = transport facility (elephant / horse / chariot in those days)

vibhUShaNa = ornaments / jewelry

vasana = good attire

bhUmiya = land (or village)

lokadoLu =in this world

tanu = this body for doing sAdhana

mana = a mind which is competent to contemplate about shrI Hari

ivugaLanittu = by giving these things

AdariparuMTEnO = is there anyone else in this world who can give us these with regard / esteem

anavarata = always

nenevara = contemplating about Him

anaMtAsanave modalAda = anaMtasana, shwEta dwIpa, VaikuMTha

Alayadali = at these places of mukti

iTTu = keeping them there

aNuganaMdadali = like a small child

mahAmahima = Supreme Lord - ParamAtma

avara = true devotees

vashanAguvanu = He becomes their obedient subject

If the king of a country (or the boss at our place of work) is happy

then he would provide money, transport, ornaments, good attire and

residence to his servants (or employees) but he will not give them his

own house or things to them.

The kind hearted Lord is completely different. ParamAtma is the King of

fourteen lOka-s. He is pleased by those devotees who praise His

qualities without expecting any results and He gets fettered by their

devotion. With His magnanimous heart, He would provide them His abodes

like anaMtasana, shwEta dwIpa, VaikuMTha and gets bound by their

devotion although He is Supreme, just as a small child fetters himself

to his parents.

During ‘sthiti’, He provides them a body, iMdriya-s as the tools for

doing sAdhana and a manas (mind) to inspire the thoughts and buddhi

(brain / intelligence) and He does (as aMtaRyAmi rUpa) and makes them do

their sAdhana and then give them mOxa and makes them happy.

“Is there any other person as kind as this Lord?” asks JagannAtha dAsa

in this stanza.

bhuvanapAvana charita puNya

shravaNa kIRtana pApanAshana

kavibhirIDita kairavadaLashyAma nissIma

yuvati vEShadi hiMde gourI

dhavana mOhisi keDisi uLisida

ivana mAyava geluvanAvanu I jagatrayadi…………….… HKAS_02-18

bhuvana = (this ParamAtma) in 14 lOka-s

pAvana = He who purifies this world

charita = has such a history

puNya = merit acquired through virtue (for getting mOxa)

shravaNa = by listening (sachChAstra)

kIRtana = by singing the praises of the Lord

pApanAshana = one who destroys obstacles arising on the road to sAdhana

kavibhirIDita = He who is praised by Brahma and others

kairavadaLa =Lily flower petals

shyAma = brilliant blue body

nissIma = possessing capacity for enormous number of guNa rUpa-s

hiMde = in the previous chAxuSha manvaMtara

yuvati vEShadi =with His mOhini rUpa

gourIdhavana = umApati (mahaR^idra dEvaru)

mOhisi = made him fall in love

keDisi = made him extremely desirous

uLisida = He made him feel repentant and protected him

ivana mAyava = His supernatural powers

geluvanu = win over

I jagatrayadi = in these 14 lOka-s

Avanu = is there anyone? (Meaning that there is no one in the past, present and future)

The history of ParamAtma is auspicious. His history has the greatness of

purifying all 14 lOka-s. By listening to His history or chanting His

history (or praise) a devotee earns acquires merit (pUNya). ParamAtma

destroys the sins which come in the way of His devotees in obtaining

sAdhana and blesses them. ParamAtma has been praised by the

knowledgeable Brahma and other dEvata-s.

ParamAtma has a brilliant color body similar to a Lily flower petal. He

is thus known as “neelameghashyAma” He has limitless guNa-s and guNa

rUpa-s. Thus called ‘nissIma ‘.

In the previous chAxuSha manvaMtara, during amR^itamaMthana i.e.

churning of the sea, ParamAtma took the female form of MOhini to deny

the nectar to the daitya-s. Later, R^idra requested ParamAtma to show

him the same rUpa once again. Paramatma obliged with reluctance and

seduced him too. Afterwards, R^idra regretted his weakness and ParamAtma

pardoned R^idra.

Thus in the three worlds there is no one who can win over His

supernatural powers. He is the binder as well as the pardoner.

pApakaRmava sahisuvade

laxmIpatige samarAda divijara

nI payOja bhavAMDa doLa gAvalli nA kANe

gOpa guruvina maDadi bhR^igu naga

chApa modalAdavaru mADida ma

hAparAdhagaLeNisidane karuNAsamudra hari………..HKAS_02-19

pApakaRmava = evil actions committed by His devotees either due to ignorance or due to their asuravEsha

sahisuvade = tolerates & pardons them (devotees) without counting those actions as wicked actions

laxmIpatige = to Lord nArAyaNa

samarAda = equal in all aspects

divijaranu = dEvata-s

I = in this real world

payOja = in the lotus bloomed out of the navel of shrI PadmanAbha dEvaru

bhava = chaturamukha Brahma

aMDadoLage = in this world

Avalli = no where

nA kANe = I haven’t seen (meaning- there is none other)

gOpa = 1) iMdra, 2) chaMdra - because thru his rays of light (gO) he protects life (pa)

guruvina maDadi = tArAdEvi – wife of BrahaspatyAchArya

bhR^igu = bhR^igu

naga chApa = mahaR^idra dEva who held the abhimAni dEvata of mEru mountain as his bow while he killed the demon tripurAsura (naga = mountain, chApa = bow)

modalAdavaru = primarily such people and others

mADida = done by them

mahAparAdhagaLa = mega offences

karuNAsamudra hari = ParamAtma – who has shows immense kindness to his

devotees

eNisidane = did He count (those offences)? Meaning- He did not count

them at all

ParamAmatma is a sea of kindness. Through this one guNa, He pardons the

offences of His devotees - committed either due to ignorance,

asurAvEsha, curse or deliberate wrong act by making them feel repentant

and realize that all such offences were committed as per the saMkalpa of

shrI Hari and fervently pray to Him. Then the kind Lord pardons those

sins without reckoning them as offences. Such tolerant guNa is not seen

in anyone else. There is no other than Him alone with such a quality.

dEvata-s have a servant-Lord relationship with ParamAtma and they pray

fervently to Him, and hence their offences are pardoned whereas the

daitya-s treat ParamAtma as their enemy and therefore their offences are

not pardoned.

JagannAtha dAsa quotes the following examples:-

1) svargalOka is ruled by iMdra and he is called gOpa. A few of the

offences committed by him are:-

a) He usurped the wife of Goutama R^iShi

b) He fought against kR^iShNa at the time of His taking the PArijAta

flower plant

c) He brought torrential rains on Gokula and troubled the people and

cattle of that village

d) During khAMDava forest fire, he brought quarreled against

kR^iShNa-Arjuna

2) chaMdra is also called gOpa. He had jovial connections with tArAdEvi,

the wife of his guru – BrahaspatyAchArya

3) “guruvina maDadi” i.e. tArAdEvi went away chaMdra – that was indeed a

misdeed.

4) “nagachApa” - A terrible demon called tripurasura was killed by

R^idra . At that time he used the Earth as his chariot, Brahma as his

charioteer, mEru mountain (naga) as his bow (chApa) and ParamAtma as his

arrow and thus R^idra killed tripurasura. R^idra is thus called

nagachApa. A few of the offences committed by him are:-

a) R^idra fought against kR^iShNa in support of his bhakta bANasura

b) R^idra invited Lord rAma to fight against him after rAma killed his

bhakta rAvaNa

c) He chased mOhini – the female rUpa of paramAtma

5) The very intelligent BhR^igu R^iShi, in the process of deciding as to

who is the Supreme being, kicked ParamAtma on His chest, while ParamAtma

was relaxing in VaikuMTha.

JagannAtha dAsa states these examples to show that ParamAtma is

sympathetic, tolerant and pardons our offences.

aMgutAgradi janisidamara ta

raMgiNiyu lOkatrayagaLagha

hiMgisuvaLavyAkR^itAkAshAMta vyApisida

iMgaDala magaLoDeya nAMgO

pAMgaLalippamalanaMta su

maMgaLapradanAma pAvanamALpadEnaridu……..HKAS_02-20

aMgutAgradi = from the nail tip of the left toe of trivikrama dEva

janisida = born from the sky

amarataraMgiNiyu = Ganges river

lOkatrayagaLa = the three lOka-s (bhUlOka, bhavalOka and svargalOka)

agha = sins

hiMgisuvaLa = eliminates

avyAkR^itAkAshAMta = beyond BrahmAMDa, until the end of the sky which we cannot see

vyApisida =filled

iMgaDala = of xIrasamudra

magaLa = daughter (of xIrasamudra) i.e. laxmIdEvi’s

oDeyana = husband i.e. Lord narAyaNa

aMga = entire body

upAMgaLalli = hair and nails too

ippa = present i.e. spread all over

amala = very pure

anaMta = infinite

sumaMgaLaprada = giver of mOxa - leading to something good

nAma = that Name

pAvanamALpadu = makes it pure

Enaridu = what a surprise? (Meaning – it is not surprising)

During the time when ParamAtma took the form of VAmana avatAra, He asked

for a gift of space equivalent to His three footsteps from Bali and when

it was gifted by Bali, ParamAtma took the massive rUpa of trivikrama. He

immediately occupied entire URdhvalOka with one footstep. At that time,

the Ganges river was born from the from the nail tip of the left toe of

trivikrama dEva which flowed thru satya lOka and all other lOka-s and

after purifying all the dEvata-s residing therin, Ganges arrived on

Earth and was received by R^idra on his head and he came to be known as

“gaMgAdhara”.

The phenomenon of the sky is perceptible to our eyes, but the endless

Sky (AkAsha) beyond BrahmAMDa cannot be seen (avyAKkR^ita) by us. laxmI

dEvi is the abhimAni dEvata for this AkAsha. ParamAtma is spread in

existence till the end (aMta) of this Sky and thus the term

“avyAkR^itAkAshAMta”, enveloped by name VAsudEvanAma who is the husband

of laxmI dEvi -the daughter of xIrasamudrarAja – fills over this stretch

of space.

The entire body of ParamAtma and every other part such as His nails and

hair are exorbitantly filled with infinite virtuous qualities. It is not

surprising that such an infinitely pure name of ParamAtma relieves the

wrongdoings of devotees.

kAmadhEnu sukalpataru chiM

tAmaNigaLamarEMdra lOkadi

kAmitARthagaLIvavallade sEve mALparige

shrI mukuMdana paramamaMgaLa

nAma narakastharanu salahitu

pAmarara paMDitarenisi puruShARtha koDutihudu……..HKAS_02-21

kAmadhEnu = a cow which has the capability to provide any desired wealth

sukalpataru = a tree (pArijata)

chiMtAmaNigaLu = a jewel source which provides whatever you imagine

amarEMdra lOkadi = in dEvEMdra lOka (i.e. svarga lOka)

sEve mALparige = to those devotees who serve Him

kAmitARthagaLa = desired wealth and pleasure (these gifts are destructible)

Ivavallade = they give only the above gifts but are not capable of giving anything else

shrI mukuMdana = name of shrI Hari

parama = exceptionally

maMgaLanAma = auspicious names of ParamAtama

narakastharanu = those in Hell

salahitu = suggest & take them away from hell

pAmarara = muddle headed person

paMDitarenisi = projects them as intelligent

puruShARtha = i.e. the four values like dhaRma, aRtha, kAma & mOxa

koDutihudu = would give

Among the various effects of samudramathana, iMdra was given charge of

three things i.e. kAmadhEnu (a cow), kalpavR^ixa (a tree) and chiMtAmaNi

(a source of jewel / wealth) and these were kept in Heaven by the

authorization of ParamAtma.

These have the capacity to satisfy all the needs and wishes of the

dEvata-s in Heaven who do pUja to them but not for others. However, the

auspicious name of ParamAtma is the saviour of all. The devotees who

chant His name are rewarded with puruShARtha-s and the uneducated or

muddle headed devotees are transformed to knowledgeable persons. VAlmIki

R^iShi is an example of this. VAlmIki was indeed poorly educated but He

chanted and understood the meaning of the name shrI rAma very well and

he later went to write the entire rAmayaNa and he was recognized as

VAlmIki R^iShi.

Another example is that of the tri-lOki voyager nArada muni. He was

visited yama lOka where he saw that the people were suffering from

different punishments. He loudly called the name of nArAyana. The good

persons who were suffering there and heard the name of nArAyaNa were

immediately released of their sufferings.

kAmadhEnu, kalpavR^ixa, and chiMtAmaNi are not self-made things which

provide all the wishes of its devotees but these also act upon the

directions of ParamAtma. ParamAtma bestows benefits thru them

(kAmadhEnu, kalpavR^ixa, and chiMtAmaNi). If the things which are under

the control of ParamAtma have so much excellent powers then we can

surely imagine the powers of ParamAtma who controls them. This is what

JagannAtha dAsa is trying to explain.

manadoLage suMdara padARthava

nenedu koDe kaikoMDu balu nU

tana sushObhitagaMdhasurasOpEta phalarAshi

dyunadinivahagaLaMte koTTava

ranu sadA saMtaisuvanu sa

dguNava kaddavaraghava kadivanu anaghaneMdenisi……………..HKAS_02-22

manadoLage = a devotee in his mind

suMdara = pleasant, distinctive rUpa of ParamAtma

padARthava = that wealth (jewelry) required for doing pUja

nenedu = imagining in our mind

koDe = by giving

kaikoMDu = He accepts them

balunUtana = extremely new

sushObhita = celebratory or festive

gaMdha = superb fragrance

surasa = excellent juice (taste)

upEta = would give

phalarAshi = a heap of benefits

dyunadi = Ganges river

nivahagaLaMte = gives as forceful as (the force of the Ganges river)

koTTu = giving excellent benefits

avaranu = such devotees

sadA = always

saMtaisuvanu = would keep them happy and protect them

sadguNava = good qualities that He has (independence, flawlessness, and other unprejudiced qualities)

kaddavara = those devotees who steal such qualities i.e. by always adoring His guNa-s in their heart

aghava = their sins

kadivanu = He would steal (their sins)

anaghaneMdenisi = by doing this act, He calls Himself faultless

Two common ways of offering pUja to ParamAtma are:- 1) bAhya pUja and 2) mAnasa pUja.

1) bAhya pUja consists of offering proper flowers, tuLasi, juicy

fruits, scents, and tasty foods. During such a pUja - the abhimAni

dEvata of each item offered, pratima (idol) aMtargata bhagavadrUpa and

the svabiMbarUpa of ParamAtma have to be simultaneously imagined in our

mind and then the items are to be offered to ParamAtma. If our mind is

not fixed on ParamAtma, then this bAhya pUja has no meaning.This would

only be a pomp and show. Such a pUja is not acceptable to ParamAtma.

2) mAnasa pUja - consists of blending captivating or charmful things

in our mind and offer the same with bhakti to shrI Hari. The kind Lord

accepts such offerings and blesses the devotee with a variety of

balanced benefits as forceful as the flow of the Ganges River and

protects them at all times and makes them happy.

Devotees who visualizing that shrI Hari possesses infinite virtuous

qualities, He is His own Master, He is the Stimulator and Regulator of

all our actions and that existing as biMbarUpa in everyone, does and

makes us do various actions are the devotees who have stolen his guNa-s

(kaddavara). ParamAtma steals (kadivanu) their sins (aghava) and

purifies the devotees. However, He claims to be faultless by this action

of His (anaghaneMdenisi)

chEtanAchEtanavilaxaNa

nUtana padARthagaLoLage balu

nUtanati suMdarake suMdara rasake rasarUpa

jAtarUpOdara bhavAdya rO

LAtata pratima prabhAva dha

rAtaLadoLemmoDaneyADutalippa nammappa……………....HKAS_02-23

chEtana =class of jIva-s

achEtana = all jaDa-s (lifeless objects). These two together mean the whole world

vilaxaNa = He is different from these (above stated)

nUtana padARthagaLoLage = anything which could be construed as new (or believed to be new)

balunUtana = He is the aMtarayami for the new thing

atisuMdarake = magnificent (item)

suMdara = extremely beautiful form

rasake = taste of juicy material

rasarUpa = He exists in aMtarayAmi rUpa for those respective tastes

jAtarUpOdara = Brahma (jAtarUpa = small, udara = stomach)

bhava = R^idra

AdyarOLu = and others dEvata-s

Atata = encompassing Himself

apratimaprabhAva = invisible mega excellence

dharAtaLadoLu = = in this Universe

nammappa = jagatpati ParamAtma

emmoDane =with us (through our body and jIva)

ADutalippa = acts through His biMba rUpa

In this world consists if jIva-s and jaDa-s ParamAtma pervades in atomic

size across the length and breadth of this world. Although He exists in

every expression, name, form & size He is entirely different from them.

He exists in aMtaRyAmi rUpa in all the jIva-s & jaDa-s and He is the

Stimulator and Regulator for all their tendencies, guNa, rUpa & actions.

Although He is the Stimulator for all deficient actions of jIva-s He is

not bound by those guNa-s and remains unattached and remains an emblem

of excellent guNa-s.

In every new thing we see and recognize a new guNa, ParamAtma is the

reason (aMtaryAmi) behind that new thing too. By His extraordinary

powers He demonstrates the newness in new things we see. Similarly, He

is the aMtaRyAmi for new beauty, taste and other things too.

With such characteristics, ParamAtma pervades in Brahma, R^idra and

other dEvata-s. He directs actions through His biMba rUpa in various

jIva-s and makes them act according to His wishes and exists with us.

jIva swarUpa has neither a beginning or end nor is it destructible.

That’s how ParamAtma stays permanently with the jIva, acts and makes

them perform actions according to His wishes.

taMdetAygaLu tamma shishuvige

baMda bhayagaLa pariharisi nija

maMdiradi bEDidudanittAdarisuvaMdadali

hiMde muMdeDabaladi oLa hora

giMdirEshanu tannavaraneM

deMdu salahuvanAgasadavOletta nODidaru……………..HKAS_02-24

taMdetAygaLu = parents

tamma shishuvige = to their child

baMda = that which arise

bhayagaLa =fear

pariharisi = relieve

nijamaMdiradi = in their own house

bEDidudanu = whatever they ask for or expect

ittu = give

AdarisuvaMdadali = (give) attention

hiMde muMde = past and future

eDabaladi = left and right (Meaning – in 72000 veins contained together in the left and right side of our body) ---more discussion in later saMdhi-s

oLahorage = AMtarika rUpa & outside rUpa --during praLaya, while in the womb, and outside the womb (after birth)

iMdirEshanu = laxmIpati i.e. nArAyaNa

agasadavOl = sky

etta nODidaru = by pervading everwhere

tannavarana = His real devotees

eMdeMdu = everyday , every moment (24/7)

salahuvanu = protects

Parents always protect their children from various troubles – either

from dangers arising from fire or water, nuisance from insects or

animals and various other fears and pacify them and provide them

whatever they want.

Similarly ParamAtma too protects His devotees always. By pervading in

the entire Sky, ParamAtma supports & protects His devotees (His

children) wherever they are by vanquishing their fears.

ParamAtma is compared to parents in the real world and the devotees are

compared to the children. It is natural for parents to protect and

support their children under all circumstances.

ParamAtma relieves His devotees from the maladies of previous karma,

future problems that may arise and the distress that the devotee may

suffer and provides them the happiness as per their yOgyata and kaRma.

He exists as biMba rUpa with His devotees at all places and all times,

ahead & behind, left & right and inside & outside and protects them.

oDalaneLalaMdadali hari na

mmoDane tiruguva oMdaraxaNa

biDade beMbalanAgi bhaktAdhIna neMdenisi

taDeva duritoughagaLa kAmada

koDuva sakalEShTagaLa saMtata

naDeva nammaMdadali navasuvishESha sanmahima……………….HKAS_02-25

navasuvishESha sanmahima = a Person with special superb greatness

hari = biMba rUpi Paramatma

oDala = in our body

neLalaMdadali = just as our shadow (follows us)

nammoDane = along with us

oMdaraxaNa biDade = always – every second

beMbalanAgi= as our Protector

bhaktAdhIna neMdenisi = feterred by His devotees

tiruguva = would move around

duritoughagaLa = evil actions or sinful actions

taDeva = would stop them (sins)

kAmada = whatever His devotees desire

saMtata =always

sakalEShTagaLa = devotees wishes as per their yOgyata

koDuva = would give

nammaMdadali = according to our swarUpa yOgyata

naDeva = would move about (doing actions)

JagannAtha dAsa provides a relevant example to prove that ParamAtma is

bhaktAdhIna.

Just as our shadow is unseperable from us, in the same way ParamAtma

remains permanently unseperable from His devotees. All jIva-s are the

pratibiMba of ParamAtma.

ParamAtma remains as the bImba rUpa at all times in the jIva-s i.e.

during shR^isTi, sthiti and and mukti since He is ancient. The

pratibiMba rupa of jIva is as ancient as ParamAtma. jIva is in control

of biMba rUpi ParamAtma who is His own Master. jIva thus performs tasks

under control of ParamAtma. ParamAtma protects His devotees at all

times. Since He loves His devotees, He protects His devotees from sins

and troubles and remains their ‘friend in need’ and satisfies their

wishes as per their yOgyata and does & make them do their kaRma .

biTTavara bhava pAShadiMdali

kaTTuvanu bahu kaThiNaniva shi

ShTEShTaneMdaridanavarata sadbhaktipAshadali

kaTTuvara bhavakaTTu biDisuva

siTTinavanivanalla kAmada

koTTu kAvanu sakala soukhyagaLiha paraMgaLali…………………..HKAS_02-26

biTTavara = those who do not remember ParamAtma and do good deeds but are only busy in enjoying their wealth

bhava pAShadiMdali = (roped into) the cycle of birth and death

kaTTuvanu = binds them

iva = this ParamAtma

bahu kaThiNanu = looks very difficult (to obtain)

shiShTEShTaneMdu = but for disciplined devotees (He is easily available)

aritavaranu = devotees who knowledgeably understand that He has flawless qualities, He is saRvOttama and that He is the redeemer of our sins,

anavarata = always

sadbhaktipAshadali = ties His devotees with the rope of the fine devotional understanding that He is a mahAtma

kaTTuvara = those devotees who contemplate about ParamAtama in their heart

bhavakaTTu = the reason for their being bound to saMsAra i.e. liMga dEha

biDisuva = would do liMga dEha bhaMga

ivanu =such kind ParamAtma

siTTinavanalla = He is never angry with His devotees

kAmada =would give whatever they ask for

iha = in this bhUlOkA

paraMgaLali = and other lOka-s too

sakalasoukhyagaLanu = all happiness

koTTu = gives (& blesses)

kAvanu = protects

ParamAtma has such infinite virtuous qualities that He has no prejudice

against anyone. He provides benefits to all as per their yOgyata. To

those non-devotees, who expect to enjoy the worldly benefits by

arrogantly forgetting Him, such persons are bound to this saMsAra (cycle

of birth & death) and would not show mercy toward them. But to those

devotees who contemplate about ParamAtama in their heart, with knowledge

& understand that He has flawless qualities, He is saRvOttama and that

He is the Redeemer of our sins, He would bless them for getting all

their wishes granted & tie His devotees with the rope of the fine

devotional understanding that He is a mahAtma and provide mukti to them.

ParamAtma does not have shortcomings like, anger, prejudice etc..He

blesses His true devotees and protects them.

kaNNigeveyaMdadali kai mai

tiNNigodaguva teradi palgaLu

paNNu phalagaLanagidu jihvege rasavanIvaMte

puNya phalagaLanIvaMdali nuDi

veNNinANmAMDadoLu laxmaNa

naNNanodaguva bhaktaravasarakamaragaNasahita……… HKAS_02-27

kaNNige = to our eyes

eveyaMdadali = just as eye lids

kai = our hands

mai tiNNige = to itching sensation

odaguva teradi = just as they help to overcome difficulties

palgaLu =our teeth

paNNu phalagaLanu = ripe fruits and other foods

agidu = by chewing them (fruits & foods)

jihvege = to our tongue

rasavanIvaMte = give the juicy taste

puNya phalagaLa = He shows His rUpa to the puNya jIva-s at the right time

IvaMdali = giving

nuDiveNNina = Saraswati dEvi – abhimani dEvata for speech

ANma = he who rules her i.e. Saraswati’s husband - Brahma

aMDadoLu = the Universe

laxmaNaNNa = laxmaNa’s brother i.e. shrI rAma

bhaktaravasarake = at the time of the devotees need

amaragaNasahita =along with all dEvata-s

odaguva = would arrive

In this stanza, JagannAtha dAsa explains the unlimited reasons for

relationship of ParamAtma with His devotees without any benefit to

Himself - by decribing three wonderful examples like the relationship

between the eye-eyelid, itching sensation-hands and teeth-tongue.

The eyelids protect the eyes by shutting off as soon as some dust is

about to enter the eyes. The eyes cannot see the eyelids and the eyelid

is no way benefited by the eye. It is natural for the eyelids to protect

the eyes without expecting any benefit. Similarly, ParamAtma protects us

without any motive and remains unseen by us, but comes to our rescue

when we are in trouble and protects us. The all powerful ParamAtma has

no benefit from His devotee, but it is natural for Him to protect them.

For the itching sensation arising in any part of our body, our hands

would automatically go there and scrape that part of the body, even if

it far away from the hands. Here we see that there is no mutual nearness

to either part of the body as much as it is in the case of the

eye-eyelid example. Similarly, the all pervading ParamAtma relieves the

anguish which is natural in this saMsAra by being available at the time

of their need. This shows the sympathetic and selflessness nature of

ParamAtma.

The teeth chew ripe fruits and tasty food and provide the taste of the

food to the tongue. Thus the assistance of the teeth is required for the

tongue to perceive taste of food. The teeth have no benefit from tongue

but the tongue cannot identify any taste without the help of the teeth.

Similarly, ParamAtma does and makes His devotees do kaRma as per their

yOgyata and gets them experience of the respective benefits as per their

kaRma.

These examples demonstrate the way in which ParamAtma establishes

inexhaustible and unselfish relationship with His devotees.

laxmaNa did extraordinary service to his elder brother shrI rAma. shrI

rAma was pleased with his services and profoundly blessed him. Likewise,

ParamAtma gets fettered by the unselfish devotion of His devotees and

establishes inexhaustible relationship and protects them always. laxmaNa

being shEShAMsha and shESha being jIvAbhimAni dEvata and ParamAtma

protects His devotees thru shESha.

koTTudanu kaigoMbaraxaNa

biTTagala tannavara duritaga

LaTTuvanu dUradali duritAraNya pAvakanU

beTTa bennali horisidavaroLu

siTTu mAdidanEnO hari kaM

geTTa surarige sudheyanuNisida muridanahitaranu… HKAS_02-28

duritAraNya pAvakanU = Purifier of our forest like sins

koTTudanu = whatever is given to Him by His devotees (with knowledge &

understand that He has flawless qualities, He is saRvOttama and that He

is the Redeemer of our sins)

kaigoMba = He would accept them

araxaNa = half a second

biTTagala = cannot live without them (His devotees)

tannavara = His devotees

duritagaLa = sins (aj~nAna coming in the way of j~nAna)

dUradali = far away

aTTuvanu = drive them away

beTTa = maMdara mountain

bennali = on His back

horisidavaroLu = on those dEvata-s who made Him carry (the maMdara mountain)

siTTu mAdidanEnO = did He get angry? (Meaning – He did not get angry)

hari = ParamAtma

kaMgeTTa = those (dEvata-s) who were gloomy by the poison which was propelled by VAsuki

surarige = dEvata-s

sudheya = amR^ita

uNisida = made them drink

ahitaranu = the wishes of daitya-s

muridanu = defeated (their wishes)

ParamAtma is easily bound by His devotees and showers affection to those

who have a natural attitude of Lord-servant relationship with Him and He

accepts a leaf, a flower, fruit or water which is offered with devotion

and shows immense satisfaction and blesses them as referred in Bhagavad

gIta.

patraM puShpaM phalaM tOyam yOmE bhaktyA praychChati

tadahaM bhaktyupahR^itamashnAmi prayatAtmanaH BG-9/26

-- If one offers Me with love and devotion a leaf, a flower, fruit or

water, I will accept it.

He also becomes their “friend in need” and He does not separate Himself

from them even for half a second and remains as their biMba rUpa. He

drives away their sins (aj~nAna coming in the way of j~nAna) which are

as thick as a forest. He never gets angry with His devotees.

Here JagannAtha dAsa gives a fine example.

dEvata-s and asura-s jointly carried out the samudramathana to obtain

amR^ita. They began to churn the xIrasamudra with the help of maMdara

mountain and Vasuki snake. After some time the maMdara mountain

depressed on the sea bed. The dEvata-s became gloomy and they implored

upon shrIman nArAyaNa to help them. ParamAtma heeded to their prayers

and took the form of kURma (tortoise) and carried the maMdara mountain

on His back and the process of churning continued, but ParamAtma was not

annoyed with the dEvata-s. He in fact took the form of dhanvaMtari

brought the amR^ita kaLasha (nectar) and distributed it to the dEvata-s.

The asura-s were angry and geared up for a battle. At that time

ParamAtma took the mOhini rUpa and fascinated the daitya-s, confused

them and then defeated them in a battle (- in puruSha rUpa) and made the

doomed sura-s immortal. This shows the the kindness showered by

ParamAtma on His true devotees. Thus it is known that He is really

“siTTinavanalla” -He is never angry with His devotees, as stated in

HKAS_02-26, which is now exemplified with this example of His

kURmAvatAra.

khEda mOda jayApajaya moda

lAda dOShagaLilla chinmaya

sAdaradi tannaMghri kamalava naMbi tutisuvara

kAdukoMDiha parama karuNama

hOdadhiyu tannavaru mADidapa

rAdhagaLa nODadale salahuva saRvakAmadanu…………….… HKAS_02-29

chinmaya = ParamAtma

khEda = sadness

mOda = happiness

jaya = victory (to others by defeating Him)

apajaya = defeat (from others)

modalAda = primarily these (defects)

dOShagaLilla = shortcomings or defects

sAdaradi = with respect (bhakti)

tannaMghrikamalava = His Lotus Feet

naMbi = devotees who believe that He is sarvOttama

tutisuvara = those who sing His praises

kAdukoMDiha = He is close to them and protects them

parama = extremely

karuNa =kind

mahOdadhiyu = sea of kindness

tannavaru mADida = acts done by His devotees

aparAdhagaLa = severe mistakes

nODadale = without noticing or taking into account (those mistakes)

salahuva = protects (advises) them

saRvakAmadanu = and provides the wishes of His devotees.

ParamAtma possesses infinite virtuous qualities from unknown sources.

The sufferings, happiness, fear, victory, defeat etc experienced in this

world are the results of our kaRma. These experiences are only for the

tri-guNa jIva-s. The joyful ParamAtma who is complete in respect of good

guNa-s does not have to confront the above stated experiences at all.

But ParamAtma in His various avatAra-s displays ignorance, sadness,

dependence, weakness, and such others flaws. The melodramatic ParamAtma

is infact always blissful. In order to please the asura-s He does such a

drama although He is always faultless and sinless. Deficiency cannot

touch Him at all. Such a faultless Person is the Protector of His

devotees. He acts as the body guard of only those devotees who trust &

pray at His Lotus Feet and sing His praise and He is thus known to be

the “karuNAsAgara” among His devotees.

He vanquishes the sins commiteed by His devotees, be they due to their

past kaRma or curse and protects them from the sufferings that they

might have to undergo and fulfills their wishes too.

mIna kURma varAha narapaM

chAnanAtuLa shouRya vAmana

rENukAtmaja rAvaNAdi nishAchara dhwaMsi

dhEnukAsuramathana tripurava

hAnigaisida nipuNa kalimukha

dAnavara saMharisi dhaRmadi kAyda sujanaranu………………….HKAS_02-30

mIna = ParamAtma’s matsyAvatAra (incarnation as a fish)

kURma = ParamAtma’s kURmAvatAra (incarnation as tortoise and carrying the maMdara mountain on His back)

varAha = ParamAtma’s avatAra as varAha who lifted and redeemed the Earth

atuLa = unlimited / enormous

shouRya = bravery

narapaMchAnana = (nara = man, paMchAnana = lion), narasiMha avatAra

vAmana = ParamAtma as vAmana avatAra and destroyed the arrogance of bali

rENukAtmaja = parashurAma rUpa - son of rENukAdEvi (wife of jamadagni R^iShi)

rAvaNAdi = rAvaNa, kuMbhakaRNa, khara, dUShaNa and others

nishAchara = group of rAxasa-s (demons)

dhwaMsi = He (shrI RAma) who destroyed them

dhEnukAsuramathana = a daitya named dhEnuka killed by balarAma (brother of kr^iShNa)

tripurava = destroyed the vR^ita of the wives of tripurAsura

hAnigaisida nipuNa = as R^idra dEva - killed tripurAsura

kalimukha = kali and others

dAnavara = daitya-s family

saMharisi = destroyed (daitya-s) during His kalki avatAra

sujanaranu = His true devotees

dhaRmadi = Promoter of dhaRma

kAyda = taking dashAvatAra (ten incarnations), punished the wicked, guarded the pious, and Protector of dhaRma

Before ending this saMdhi, JagannAtha dAsa praises the avatAra-s

(incarnations) of ParamAtma. ParamAtma has punished the evil doers and

protected the worthy persons (His devotees) at the request of Brahma and

other dEvata-s.

• With His matsyAvatAra (fish incarnation) He killed daitya hayagrIva

and captured the VEda-s seized by him and restored them to Brahma.

• He took the kURmAvtAra (tortoise incarnation) during samudramaMthana

and took the load of maMdara mountain on His back and obtained amR^ita

for the dEvata-s.

• In varahAvatAra (wild boar incarnation) He rescued the Earth and

killed the demon hiraNyaxa

• He took narasiMhAvatAra (man-lion incarnation) to kill hiraNyakashipu

and protected his devotee prahlAda by heeding to his prayer and gushing

out of a pillar to demonstrate that He is present everywhere.

• He took vAmanavatAra (dwarf-man incarnation) and obtained the gift of

three foot-size of land and then buried balichakravaRti deep down into

the Earth thus ruined his pride.

• He took parashurAmavatAra (axe-weilding Lord Incarnation) in the

family of jamadagni R^iShi & rENuka dEvi, He went round the Earth 27

times and destroyed the xatriya-s.

• He took rAmAvatAra (bow & arrow wielding Lord rAma) in the family of

king dasharatha (of ayOdhya) and killed rAvaNa, kuMbhakaRNa, khara,

dUShaNa and demonstrated His enormous strength.

• He took bouddhAvatara and propogated shUnyamata after destroying the

vR^ita of the wives of tripurAsura...

• During kR^iShNAvatAra (cow loving incarnation) via balarAmAvtAra

(plough carrying Lord BalarAma incarnation) He killed the demon

dhEnukAsura

• During kalkyAvatAra destroyed demons.

shrImanOhara shamalavaRjita

kAmitaprada kairavadaLa

shyAma shabalasharaNya shAshvata shaRkarAxsakha

sAma sannuta sakala guNagaNa

dhAma shrI jagannAtha viTThala

nImahiyoLavatarisi salahida sakala sujanaranu… HKAS_02-31

shrImanOhara = He who provide gladness to laxmIdEvi

shamalavaRjita = He who is sinless

kAmitaprada = provides whatever His devotees ask for (i.e. asking for

His daRshana chanting and praising His name with devotion)

kairavadaLa shyAma = like Lily flower petals i.e. brilliant blue body

shabalasharaNya = worshipped by brahmaNa and all classes of people

shAshvata =permanent

shaRkarAxasakha = friend of dEvata-s Brahma and others

sAmasannuta = praised by sAma vEda

sakala guNagaNa dhAma = a mass filled with all virtuous qualities

shrI jagannAtha viTThalanu = the bImba rUpa of JagannAtha dAsa

I mahiyoLavatarisi = took avatAra on this Earth

salahida = protected

sakala sujanaranu = all mukti yOgya jIva-s

ParamAtma is shrImanOhara because He provides bliss to ramAdEvi and and others but He does not expect anything from anyone. The sinless ParamAtma fulfills all the wishes of His devotees. `He has a brilliant blue body.

He is worshipped by all class of people (brahamaNa, xatriya, vaishya & shUdra) and He is available to His devotees at all places and at all times. That’s why he is considered permanent. He admires His devotees like Brahma and others as they have fine knowledge about Him.

ParamAtma is praised by sAma vEda and He is a mass filled with all virtuous qualities. He is is the biMba rUpa of JagannAtha dAsa, who takes avatAra on this Erath and protects all mukti yOgya jIva-s