ashvini dEvata-s & others

ivarigiMtali korateyeniparu

chavana sanakAdigaLu pAvaka

kavi uchithya jayaMta kashyapa manugaLEkAdasha

dhR^iva nahuSha shashibiMdu haihaya

davuShayaMti vIrOchanana nija

kuvara bali modalAda saptEMdraru kakusthagaya....HKAS_20-13

ivarigiMtali = to the 85 dEvata-s referred above as shEShatastha dEvata-s

korateyeniparu = the following are lower

chavana = chyavana R^iShi

sanakAdigaLu = sanaka, sanaMda & sanatsujAta (the three sons of brahma dEvaru)

pAvaka = pAvaka (son of agni)

kavi = shukrAchARya

uchithya = uchitthya muni

jayaMta = jayaMta (son of iMdra), he is also pAdAbhimi

kashyapa = kashyapa muni

manugaLu EkAdasha = 11 manu-s (out of 14 manu-s 3 are in uttama kaxa)

dhR^iva = dhR^iva rAja

nahuSha = nahuSha chakravaRti

shashibiMdu = shashibiMdu rAja

haihaya = haihaya rAja

davuShayaMti = douShyaMta rAja

vIrOchanana = virOchana - son of prahlAda

nija kuvara = son of svakIya

bali modalAda = bali chakravaRtI and others

saptEMdraru = 7 iMdra-s (out of 14 iMdra-s, 7 of them are in uttama kaxa)

kakustha = kakustha rAja

gaya = gaya rAja

(All the above are kaRmaja dEvata-s)

chyavana R^iShi

He is the son of bhR^igu R^iShi, who is the son of varuNa. pulOmi is his mother. Once pulOmi was abducted by a demon and she became pregnant under fear. Since the child was born under fear he was named as 'chyavana'. The child saw his demon father with vindictive eyes and his demon father was instantly burnt to death. This demon was the brother of shukrAchARya, who is the guru of daitya-s.

Later, chyavana married aruShi (daughter of manu) and was gifted with a son called chouRva. Once chyavana R^iShi was doing penance in the forest for a long time. A mud hill (huttu) was formed on him and one could only see his eyes flickerng from the two holes in front of his eyes. At that time, shaRyAti rAja went out for hunting in the forest and shot an arrow at the 'huttu'. sukanya, the daughter of shaRyAti rAja came towards the huttu and pierced a hole in the huttu, which thus damaged the eyes of chyavana and he became blind. This resulted in stoppage of urination and defecation of all the people in his kingdom. The king realized the mistake of his daughter and begged pardon from chyavana R^iShi. chyavana R^iShi asked that sukanya be given away in marriage to him for his services as he was now blind. sukanya agreed to marry the old R^ishi in order to save the lives of the people of the kingdom. By the anugraha of ashvini dEvata-s sukanya prayed for the return of youth for chyavana. chyavana became youthful and the couple was blessed with a son called pramati.

sanakAdi R^iShi-s

sanaka, sanaMda, sanatsujAta and sanatkumAra are the four mAnasika putra-s of brahma dEvaru. Among these, sanatkumAra is the avatAra of viShNu. Thererfore, we must consider sanaka, sanaMda, sanatsujAta by the description sanakAdi R^iShi-s.

pAvaka is agni's son.

kavi is shukrAchARya, who is the guru of daitya-s.

uchithya muni was a great j~nAni and he was the son of aMgIrasa muni. brahaspati and saMvaRtaka are his brothers. bhadra (daughter of chaMdra) was the wife of uchithya muni. dIRghatama was the son of uchithya.

jayaMta is the son of iMdra and he is the pAdAbhimAni dEvata.

kashyapa R^iShi born to marIchi, who is the son of brahma dEvaru. kashyapa was married to 13 daughters of daxaprajEshvara. Their names are - aditi, diti, danu, kalA, danAyu, siMhikA, krOdhA, prAdhA, vishvA, vinatA, kapilA, muni and kadru. He desired to have many children and thus his children are Aditya-s, daitya-s, dAnava, garuDa, gaMdhaRva, nAga, pashu, vR^ixa, gulma, latA etc. this is his family. During kR^ita yuga, vAmana (upEMdra) was born out of aditi-kashyapa. During trEtA yuga, kashyapa-aditi became dasharata-koushalya and shrI rAma was born in that family. During dVapara yuga, kashypa-aditi became vasudEva-dEvaki and thus kR^iShNAvatAra.

EkAdasha manu-s

There are 14 manu-s. Out of these, three of them are in uttama kaxa. They are - svayaMbhu, tApasa & vaivasta. The remaining 11 manu-s are called EkAdasha manu-s listed as under:

1) svArOchiShTha

2) uttama

3) raivata

4) chAxuSha

5) sAvaRNi

6) daxa sAvaRNi

7) brahama sAvaRNi

8) dhaRma sAvaRni

9) dEva sAvaRNi

10) R^idra sAvaRNi

11) iMdra sAvaRNi

dhR^iva rAja

uttAnapAda rAja is the grandson of svayaMbhu manu. dhR^iva is the son of sunitE, the senior wife of uttAnapAda rAja. Since he was insulted by his step mother surachi, dhR^iva went away to the forest to perform penance and he ultimately saw shrIman nArAyaNa and he was ultimately given the position of 'dhR^iva naxatra' in northern part of space.

nahuSha chakravaRti

He belongs to chaMdravaMsha. He was born to svabhARnavi who was married to the son of URvashI-purOrava. nahuSha was married to virajA who was the daughter of a pitR^i dEvata. nahuSha had 6 sons called yati, yayAti, samyAti, AyAti, ayati, and dhR^iva. He was a resident iMdra lOka. He had the wishful thinking of having shachi dEvi (wife of iMdra) as his wife. shachi told nahuSha that she would marry him if he came in an extraordinary chariot.

nahuSha made a palanquin and used the saptaR^iShi-s to carry the same and proceeded to meet shachi dEvi. agastya was one among palanquin carriers. nahuSha was in a great hurry to join shachi. While going on the palanquin, he kicked agastya muni on his head and ordered 'saRpa, saRpa' - meaning - go fast. The angry agastya muni cursefully said, "saRpObhava". Immediately, nahuSha was transformed into a snake. While the pAMDava-s were in exile, once nahuSha (as saRpa) tied himself around bhIma and bhIma was released after dhaRmarAja answered all the questions asked by nahuSha. nahuSha was then sent to svARga.

shashibiMdu

He belongs to vR^iShTi vaMsha and is the son of chitraratha rAja. His daughter biMdumati was married to mAdhAMta rAja.

haihaya rAja

He belongs sURya vaMsha and he is the son of shaRyAti rAja. He is kARtvIRyARjuna. He had a thousand hands. It is said that, if one loses something or misplaces something and if the person remembers kARtvIRyARjuna, he will usually find the same very soon.

(Note:- I have personally experienced this several times. If anyone wants I can mail them kARtvIRyARjuna stOtra - in dEvanAgiri script (JPG file) ----à Moudgalya)

davuShayaMti

He was born to duShyaMta rAja & shakuMtala and was bharata rAja (douShyaMti rAja) indeed.

vIrOchanana

He was son of prahlAda.

bali

He was son of virOchana. bali was married to viMdyAvaLI. bANAsura was the son of bali.

saptEMdraru

Out of 14 iMdra-s, 7 of them are in uttama kaxa, the rest are classified here as saptEMdra-s as under:-

1) chyavana

2) adbhuta

3) shaMbhu

4) vaidyuta

5) vivaspati

6) suchi

7) ritadhAma

kakustha

kakustha rAja is the grandson of ixvAku and son of shashAda. kakustha is also called iMdravAha. Why? Because, once when there was a battle between dEvata-s and dAnava-s, kakustha sat on the back of vR^iShabha rUpi iMdra and fought the dAnava-s and won the battle. He was thus called iMdravAha or kakustha.

gaya rAja

He belongs to chaMdra vaMsha. He is the son of ayah rAja and svabhA. nahuSha and AnEsaru were his brothers.

All the above are kaRmaja dEvata-s. They are lower than shatastha dEvata-s.

pR^ithu bharata mAMdhAta prIya

vruta maruta prahlAda supari

xita harishchaMdrAMbarIShOttAnapAda mukha

shata supuNyashlOkaru gadA

bhR^itagadhiShThAnaru supriya

vratage dviguNAdhamaru kaRmajareMdu karesuvaru.....HKAS_20-14

pR^ithu = pR^ithu chakravaRti

bharata = bharata chakravaRtI

mAMdhAta = mAMdhAta chakravaRti

prIyavruta = priyavrata

maruta = maruta rAya

prahlAda = prahlAda rAja

suparIxita = parIxita rAja

harishchaMdra = harishchaMdra rAja

aMbarISha = aMbarIsha chakravaRti

uttAnapAda = uttAnapAda rAja

mukha = primarily these and others

shatasupuNyashlOkaru = totally 100 puNya puruSha-s

gadAbhR^itage = gadAdhara ParamAtma

adhiShThAnaru = adhiShThAna rUpa in them (there exists bhagavad vibhUti rUpa in them)

supriyavratage = to supriyavrata rAja

dviguNAdhamaru = are lower by 2 sajAti guNa-s

kaRmajareMdu = kaRmaja dEvata-s

karesuvaru = are called so

This stanza elaborates about the 100 kaRmaja dEvata-s. They are dEvata-s by svarUpa. The dEvatva shakti existing in them came to light by way of their kaRma sAdhana. That is how they came to be called kaRmaja dEvata-s.

pR^ithu chakravaRti:-

He was the son of vEna rAja. vEna rAja was highly nAstika. Therefore, the land in his kingdom was not fertile. The seeds that were sown were all swallowed by earth. Thus there was extreme famine because of this. The suffering subjects went to j~nAni-s and as per their advise they churned the body of vEna rAja and pR^ithu was thus born. pR^ithu believed in dhaRma and he was a great bhagavad bhakta. He prayed to Mother Earth and the people got back all that was swallowed by the Earth and brought back happiness to them and the kingdom flourished. The earth then came to be known as pR^ithivI (meaning daughter of pR^ithu rAja). pR^ithu rAja was married to aRpita and was gifted with a son called aMtaRdhAta and his grandson was prAchInabaRhi. He was bhagavadvibhUti saMpanna.

bharata rAja:-

He was the eldest son of R^iShabha rAja & jayaMta. He is one among the shatapuNyashlOka kaRmaja dEvata-s. bharata was married to paMchajani. They were gifted with 5 sons called - sumati, rAShTrabR^it, sudaRshana, avaraNa & dhUmrakEtu. The land he ruled came to be known as 'bharatakhaMDa'.

mAMdhAta chakravaRti:-

He was the son of sURyavaMshi yavanAshvara rAja. yavanAshavara rAja had several wives but he had no children. Through bhR^igu R^iShi, he conducted a putra kAmEShThi yAga and bhR^igu muni had kept a kalasha filled with water, which was sanctified with 'putraprada' maMtra. yavanAshvara drank the same ignorantly and he thus had to bear a child. The question arose as what the child should be fed with. iMdra came to his rescue, by filling nectar in his right thumb and fed the child. The child was thus named mAMdhAta (mAM dhyAnasi - he sucks me). mAMdhAta married biMdumati (daughter of yadu vaMsha shashabiMdu rAja) and they were gifted with sons named purukutsa, aMbarISha & muchukuMda. He was also gifted with 50 daughters. He married them all to soubharI mahaRShi. mAMdhAta chakravaRti was a very brave king. Since he performed 100 rAjasUya yAga-s and 100 ashvamEdhA yAga-s, he obtained the title of 'sARvabhouma' (chakravaRti).

prIyavrata rAja:-

prIyavrata was the eldest son of svayaMbhu manu & shatarUpa dEvi. He is the elder brother of uttAnapAda. He was married to baRhImati (daughter of vishvakaRma). prIyavrata-baRhImati were gifted with 10 sons called agnIdhra, idhmajivha, yaj~nabAhu, mahAvIra, hiraNyarEta, ghR^itapR^iShTha, savanna, mEdhAtidhi, vItahOtra & kavi and one daughter called URjvasati. URjvasati was married to shukrAchArya. In order to dissipate the darkness caused by mountains during night time, in order to level them out he undertook a ride round the mEru paRvata on a single-wheeled chariot. The crater formed by the landing of the chariot after a bump became 7 seas and 7 islands. None other than ParamAtma can cause this to happen by His sannidhAna in prIyavrata. prIyavrata rAja thus created sapta dvIpa-s on the sapta samudra-s by going around on a one-wheeled chariot and he distributed the 7 islands among his 7 sons. He obtained lessons from nArada muni and obtained mukti. 3 out of his 10 sons obtained yOgya parAyaNa from childhood. The remaining sons ruled the 7 islands. prIyavrata rAja ruled the earth for 11 aRbhuda years with great ability.

Note

1) prIyavrata rAja and gaya rAja - are equal to each other among kaRmaja dEvata-s.

2) prIyavrata is higher than he other kaRmaja dEvata-s by 2 guNa-s, because he has higher bhagavad vibhUti - thus they are described as 'dviguNAdhamaru'.

Reference for the above -

"priyavratakR^itaM kaRma kO nu kuRyAd vinEshvaram yO nEmininmairakarOchChAyAM ghnan sapta vAridhIn" . SB_5-1-39

maruta:-

He was born to sURya vaMsha avishixita rAja & vishAlAdEvi. At the time of his birth tuMburu nArada came and said that their son would be as brave as marut-s. The child was thus named maruta.

prahlAda rAya:-

prahlAda was born to daitya hiraNyakashipu & kayAdu dEvi. prahlAda receive the 'nArayaNaShTAxara maMtra upadEsha' while he was in the womb of his mother. His father was a great terror to the believers of nArAyaNa ParamAtma. prahlAda begged ParamAtma to appear in the pillar which hiraNyakashipu had struck with his mace. narasiMha rUpi ParamAtma appeared from the pillar and killed hiraNyakashipu and protected prahlAda. In his mUla rUpa prahlAda was - shaMkukaRNa - one among the sEvaka-s of brahma dEvaru.

suparIxita rAja:-

abhimanyu was the son of aRjuna (one among the pAMDava-s). abhimanyu was married to uttarAdEvi (daughter of virATa rAja) and their son was parIxita rAja. According to the swear taken by ashvatthAma in front of the dying duRyOdhana, that he would rout the pAMDava family completely, ashvatthAma sent the brahma astra to kill the mother and child (parIxita) in the womb itself. However, kind shrI kR^iShNa protected the child by his sudaRshana chakra. Since he was 'raxita' protected by kR^iShNa he was named parIxita. Thus JagannAtha dAsa describes his as 'suparIxita'.

harishchaMdra:-

He was the son of trishaMku rAja & satyavratE. harishchaMdra was married to chaMdramati. harishchaMdra had a son called lOhitAshva (rOhita).

satya harishchaMdra is the story of a king who abdicated his throne and even his family for the sake of truth. Upon a wordy duel with sage vasishta, viswamitra once accepts the challenge to make the righteous and honest King harischaMdra utter a lie. In one such sticky situation, he corners the king and leaves him with 2 options - either to resort to the immoral act of telling a lie or to leave his throne. The king prefers the latter and leaves the country as well.

As fate starts haunting harischaMdra, his son dies of snake bite. Accusing harischaMdra's wife chaMdramati of child murder, the local king sentences her to death and orders harischaMdra, working in a cremation ground, to execute her. The righteous harischaMdra obeys the order and attempts to hack his wife. Just when he is about to execute the order, Lord Shiva & pARvatI appear and bless him by bringing his son back to life and returning his throne. vishvAmitra gifted him the puNya phala-s of his tapas. He was later known as 'satya harishchaMdra'

aMbarISha chakravaRti:-

He was the son of ixvAsu vaMsha mAMdhAta chakravaRti. mAMdhAta married

biMdumati (daughter of yadu vaMsha shashabiMdu rAja) and they were gifted

with sons named purukutsa, aMbarISha & muchukuMda.

aMbarisha, was a great king, both wise and powerful. He knew that life was transient and that everything depended on that one breath, which could prove to be the last at any time. He was also aware that life's pleasures were ephemeral, a passing pageant that was only a dream. So, he lived as a king, but with the true knowledge that all this power, wealth and glory would not last long. His mind was steeped only in brahma vidya, which his father had taught him.

aMbarisha had a great devotion for Lord nArAyaNa and was an incomparable bhAgavata. He used all his faculties, power and wealth only in the service of ParamAtma. All the nine modes of worship i.e. navavidha bhakti - shravaNam, kIRtanam, smaraNam, pAda-sEvanam, aRchanam, vaMdanam, dAsyaM, sakhyaM & Atma-nivEdanam, AtmanivEdana is the highest order of offering bhakti to ParamAtma. (Listening to the Lord's glories: meditating on Him, singing His glories, service at the Lord's feet, worshipping Him, bowing to Him, becoming His devoted servant, being His close friend, and offering his entire self to Him in absolute surrender) - were practiced by the king faultlessly.

His eyes beheld the shrIman nArAyaNa everywhere. His tongue always sang His praise. His hands were forever engaged in His service. He used his feet to go on pilgrimages to holy places as often as he could. His mind was focussed only on shrIman nArayANa. His nose always smelt the presence of the ParamAtma.

One morning, sage dURvAsa, known for his irritable temper and rude

behaviour, called on the king. King aMbarIsha received the sage in the most

courteous, humble and respectful manner. As the king was observing the

dvAdashi vrata then, he requested dURvAsa to help him complete the dvAdashi

ritual as enjoined in the scriptures. The king had fasted for three days,

worshipped ParamAtma as stipulated in the vrata and had to complete the

final ceremonies.

The sage, pleased with the king's hospitality and exemplary humility, agreed

and went to the sacred river for a ceremonial bath. He took a long time to

complete his austerities. Meanwhile, the king was in a dilemma. He had to

complete the 'pAraNa' at the auspicious time. But, he could not eat without

his guest, sage dURvAsa. He consulted his counsellors, sages vasishTa, asita

and gautama, on how to overcome this predicament!

The counsellors advised him that a few drops of tIRtha i.e. holy water,

purified with tulasi (basil) leaves can be sipped to avert the sin.

Accordingly, the king wetted his lips and fulfilled the ritual only to find

that sage dURvasa had returned! The drama began! Sage dURvAsa cursed king

aMbarIsha. Immediately, aMbarIsha prayed fervently to Lord nArAyaNa, who

instantly sent his sudaRshana chakra to chase dURvasa. dURvAsa fell at the

feet of ParamAtma to save him from the sudaRshana chakra, but he was

directed to seek protection from aMbarIsha and he was ultimately relieved

from the attack of sudaRshana chakra.

aMbarIsha had a beautiful daughter called shrImati. Once paRvata rAja

desired to have shrImati as his wife, He tried to curse aMbarIsha and obtain

shrImati but aMbarIsha was protected by the viShNu chakra that he was

blessed with. Ultimately, shrimati was married to viShNu.

uttAnapAda:-

He was the youngest son svAyaMbhu manu and the younger brother of priyavrata

rAja. uttAnapAda had 2 wives named sunIti & surachi. sunIti's son was

dhR^iva and surachi's son was uttama.

The above kings are among the 100 kings who are called 'shatapuNyashlOkaru'.

They are entitled for the sannidhAna of viShNu. They possess bhagavad

vibhUti. Among them, prIyavrata rAja is at 2 levels higher than the rest, as

bhagavad vibhUti in him is higher.

In order to punish the daitya-s, ParamAtma uses His koumOdakI gadA. These

shatapuNyashlOkaru are involved in punishing the bad people and protecting

the good people.

shrI kR^iShNARpaNamastu

Moudgalya

naLini saMj~nA rOhiNI shyA

mala virAT paRjanyaradhamaru

elaramitrana maDadi dviguNAdhamaLu bAMboLege

jalamaya budhAdhama dviguNadi

keLagenisuvaLuShA shanaishchara

riLeya Iru guNAdhamanuShAdEvi desheyiMda.....HKAS_20-15

naLini = naLini nAmaka gaMga - wife of varuNa dEvata

saMj~nA = saMj~nA dEvi - wife of sURya

rOhiNI = rOhiNI dEvi - wife of chaMdra

shyAmala = shyAmalA dEvi - wife of yama

virAT = virAT dEvi - wife of aniruddha (kAma putra)

paRjanya = paRjanya nAmaka sURya

adhamaru = the above 6 persons are lower than the kaRmaja dEvata-s of kaxa 19 by 2 vijAti guNa-s

elaramitrana maDadi = svAhA dEvi - wife of agni (elara - means wind, elaramitra - means friend of wind i.e. agni)

dviguNAdhamaLu = lower by 2 vijAti guNa-s than gaMga

bAMboLege = to gaMga (bAMboLe - bAnini river - 'AkAsha nadi' - emanating from the tip of the Toe of trivikrama ParamAtma)

jalamaya budha = jalAbhimAni budha

dviguNadi = by 2 vijAti guNa-s

adhama = lower

uShA = uShA dEvi -wife of ashvini dEvata-s (nAsatya & dasra)

keLagenisuvaLu = lower to budha by 2 vijAti guNa-s

uShAdEvi desheyiMda = than uShA dEvi

iLeyu = bhU dEvi - bhUtatvAbhimAni

shanaishcharanu = shanaishchara (son of sURya)

Iru guNAdhamanu = lower than bhU dEvi by 2 vijAti guNa-s

The following 6 persons - naLini, saMj~nA, rOhiNI, shyAmala, virAT & paRjanya are at the same level & belong to the same kaxa-20. They are lower than shatapuNyashlOkaru by 2 vijAti guNa-s and equal to them by 2 sajAti guNa-s. .

elaramitrana maDadi is svAhA dEvi - wife of agni (elara - means wind, elaramitra - means friend of wind i.e. agni) is lower to gaMga (bAMboLe) by 2 vijAti guNa-s.

budha - is jalapati i.e. udakAbhimAni is lower than svAhA dEvi by 2 vijAti guNa-s and equal by 2 sajAti guNa-s.

uShA dEvi and shanaishchara are both lower than budha by 2 vijAti guNa-s and equal by 2 sajAti guNa-s.

bhU dEvi is lower than uShA & shanaishchara by 2 guNa-s and equal to them by 2 sajAti guNa-s.

The above is referred in -

"saMj~nA gaMgAcha paRjanya bhARyavaiyataM chaMdrayE

aniruddha priyOpAT mitrAttu divguNAdhamaH

svAhAdEvi vanhijAyA paRjanyA dviguNAdhamA

budhO nichOMbupastastya uShA nAmAbhimAninI

ashvibhARyA budhAnyUnA svAhAyAstu dashAvarA

dhamAmAni shanistayA upanOsyadhamaH smR^it" . tAratamya koustubhE

eraDu guNa kaRmAdhipati pu

Shkara kaDimeyAjAnAdivijaru

chirapitR^igaLiMduttamaru kiMkararu puShkarage

surapanAlaya gAyakOttama

reraDaidu guNadiMdhama tuM

burage sama shatakOTi R^iShigaLu nUru janaruLidu............HKAS_20-16

kaRmAdhipati puShkara = kaRmAbhimAni puShkara

eraDu guNa kaDime = lower by 2 vijAti guNa-s

AjAnAdivijaru = ajAnA dEvata-s until the dEva gaMdhaRva-s

puShkarage = to puShkara

kiMkararu = servants

shatakOTi R^iShigaLu = 100 crores of R^iShi-s

nUru janaruLidu = less hundred

chirapitR^igaLu = chirapitR^i-s who are lower than (100 crores minus 100) R^iShi-s i.e. 99,99,99,900

surapanAlaya = svaRga (surapa - iMdra, Alaya - residence)

gAyaka = dEva gaMdhaRva-s who sing there

eraDaidu guNadiMdhama = 10 guNa-s lower

tuMburage sama = equal to tuMbura & other dEva gaMdhaRva-s

JagannAtha dAsa explains the tAratamya of puShkara and ajAna dEvata-s in this stanza.

ajAna dEvata-s are lower than kaRmAbhimAni puShkara by 2 vijAti guNa-s and equal by 2 sajAti guNa-s.

Understanding ajAnaja dEvata-s ---

Reference:-

"anAkhyAtA dEvastu jAtA dEvakulEcha yAH

gaMdhaRVAstuMburu mukhAH shatamapsarAm

nAradInuchithyam tAn vinAtu R^iShiyOkhilAH

ajAnajA dEvatAstE" ------ tAratamya koustubhE

Those who are born in the dEvata kula and not counted as dEvata-s are called ajAnaja. Since they are born in the dEvata kula they are a sort of deemed dEvata-s.

There are 2 types of ajanaja-s as under:-

1) akhyAta - They are born to the kaRmaja dEvata-s. They are ajAnaja-s.

2) anAkhyAta - They are born to the akhyAta ajAnaja-s mentioned above.

Those class of tatvAbhimAni-s born to the ajAnAja kaRmaja dEvata-s are called 'akhyAta'. kaRmaja dEvata-s are amukhya tatvAbhimAni dEvata-s. Those born to them are not tatvAbhimAni dEvata-s - thus described as 'akhyAta' and they are lower than the 'khyAta'.

ajAnaja-s born to the akhyAta-s are called 'anAkhyAta'.

tuMbura being first among the 100 gaMdhaRva-s. There are 100 apsara-s. The rest of the R^iShi-s except from nArada to uchitthya are lower than than kaRmAdhipati puShkara.

Among the anAkhyAta ajAnaja-s are à

1) vibudha-s

2) asura-s

3) rAxasa-s

4) chAraNa-s.

asura-s (tamO yOgya-s) like prahlAda, bali chakravaRti, niruR^iti, vibhIShaNa are uttama chEtana-s but are born to asura vaMsha. ghaTotgaja (son of bhIma) was born in rAxasa yOni. They belong to a higher level.

99,99,99,900 (99.99999 crores) of R^iShi-s are lower than the vibudha-s.

chirapitR^i-s are lower than 99.99999 crores R^iShi-s.

dEva gaMdhaRva-s are lower than chiraptR^i-s

Among the akhyAta ajAnaja-s are à

1) 1000 R^iShi-s

2) apsara-s (who dance in the hall of iMdra) like - ghR^itAchI, mEnakA, raMbhA, URvaShI, tilOttmae, surEShI, shabarI, maMjughOSha, maMLA & others

3) 16000 gOpika-s (daughters of agni)

4) 92 gaMdhaRva

Summarizing the above

1) kaRmAdhipati puShkara is higher than ajAnaja-s by 2 guNa-s

2) ajAnaja-s are higher than chirapitR^i-s

3) chirapitR^i-s are higher than dEva gaMdhArva-s by 10 vijAti guNa-s and equal by 10 sajAti guNa-s

eraDu guNa kaRmAdhipati pu

Shkara kaDimeyAjAnAdivijaru

chirapitR^igaLiMduttamaru kiMkararu puShkarage

surapanAlaya gAyakOttama

reraDaidu guNadiMdhama tuM

burage sama shatakOTi R^iShigaLu nUru janaruLidu............HKAS_20-16

kaRmAdhipati puShkara = kaRmAbhimAni puShkara

eraDu guNa kaDime = lower by 2 vijAti guNa-s

AjAnAdivijaru = ajAnA dEvata-s until the dEva gaMdhaRva-s

puShkarage = to puShkara

kiMkararu = servants

shatakOTi R^iShigaLu = 100 crores of R^iShi-s

nUru janaruLidu = less hundred

chirapitR^igaLu = chirapitR^i-s who are lower than (100 crores minus 100) R^iShi-s i.e. 99,99,99,900

surapanAlaya = svaRga (surapa - iMdra, Alaya - residence)

gAyaka = dEva gaMdhaRva-s who sing there

eraDaidu guNadiMdhama = 10 guNa-s lower

tuMburage sama = equal to tuMbura & other dEva gaMdhaRva-s

JagannAtha dAsa explains the tAratamya of puShkara and ajAna dEvata-s in this stanza.

ajAna dEvata-s are lower than kaRmAbhimAni puShkara by 2 vijAti guNa-s and equal by 2 sajAti guNa-s.

Understanding ajAnaja dEvata-s ---

Reference:-

"anAkhyAtA dEvastu jAtA dEvakulEcha yAH

gaMdhaRVAstuMburu mukhAH shatamapsarAm

nAradInuchithyam tAn vinAtu R^iShiyOkhilAH

ajAnajA dEvatAstE" ------ tAratamya koustubhE

Those who are born in the dEvata kula and not counted as dEvata-s are called ajAnaja. Since they are born in the dEvata kula they are a sort of deemed dEvata-s.

There are 2 types of ajanaja-s as under:-

1) akhyAta - They are born to the kaRmaja dEvata-s. They are ajAnaja-s.

2) anAkhyAta - They are born to the akhyAta ajAnaja-s mentioned above.

Those class of tatvAbhimAni-s born to the ajAnAja kaRmaja dEvata-s are called 'akhyAta'. kaRmaja dEvata-s are amukhya tatvAbhimAni dEvata-s. Those born to them are not tatvAbhimAni dEvata-s - thus described as 'akhyAta' and they are lower than the 'khyAta'.

ajAnaja-s born to the akhyAta-s are called 'anAkhyAta'.

tuMbura being first among the 100 gaMdhaRva-s. There are 100 apsara-s. The rest of the R^iShi-s except from nArada to uchitthya are lower than than kaRmAdhipati puShkara.

Among the anAkhyAta ajAnaja-s are à

1) vibudha-s

2) asura-s

3) rAxasa-s

4) chAraNa-s.

asura-s (tamO yOgya-s) like prahlAda, bali chakravaRti, niruR^iti, vibhIShaNa are uttama chEtana-s but are born to asura vaMsha. ghaTotgaja (son of bhIma) was born in rAxasa yOni. They belong to a higher level.

99,99,99,900 (99.99999 crores) of R^iShi-s are lower than the vibudha-s.

chirapitR^i-s are lower than 99.99999 crores R^iShi-s.

dEva gaMdhaRva-s are lower than chiraptR^i-s

Among the akhyAta ajAnaja-s are à

1) 1000 R^iShi-s

2) apsara-s (who dance in the hall of iMdra) like - ghR^itAchI, mEnakA, raMbhA, URvaShI, tilOttmae, surEShI, shabarI, maMjughOSha, maMLA & others

3) 16000 gOpika-s (daughters of agni)

4) 92 gaMdhaRva

Summarizing the above

1) kaRmAdhipati puShkara is higher than ajAnaja-s by 2 guNa-s

2) ajAnaja-s are higher than chirapitR^i-s

3) chirapitR^i-s are higher than dEva gaMdhArva-s by 10 vijAti guNa-s and equal by 10 sajAti guNa-s

avaravara patniyaru apsara

yuvatiyaru sama uttamaranuLi

davarareniparu manujagaMdhaRvaru dviShaDguNadi

kuvalayAdhiparIraidu guNa

avanipastrIyaru dashOttara

navatiguNadiMda dhamareniparu mAnuShOttamaru................HKAS_20-17

uLida = remaining others except dEva gaMdhaRva-s

avaravara patniyaru = the respective wives of those ajAnaja dEvata-s

apsara yuvatiyaru = mEnaka, raMbha and other apsara-s

sama = they are equal among themselves

uttamarana avarareniparu = but they are lower than dEva gaMdhaRva-s in tAratamya

manujagaMdhaRvaru = niraMsha mAnuSha gaMdhaRva-s

dviShaDguNadi = meaning the wives of ajAnaja dEvata-s are lower by 12 vijAti guNa-s than the dEva gaMdhaRva-s

kuvalayAdhiparu = (kuvalayA - bhUmaMDala, adhipa - chakravaRti) manuShya chakravaRti-s are lower by 100 vijAti guNa-s

avanipastrIyaru = the wives of manuShya chakravaRti-s

Iraidu guNavu = are lower by 10 vijAti guNa-s

mAnuShOttamaru = mAnuShOttma-s

dashOttaranavatiguNadiMda = meaning -> 10 + 90 = 100 guNa-s

adhamareniparu = the wives of mAnuShya chakravaRti-s are lower than their husbands (chakravaRti-s)

In this stanza, JagannAtha dAsa explains the tAratamya of the wives of ajAna dEvata-s, apasara-s, manuja gaMdhaRva-s & mAnuShOttama-s.

Wives of R^iShi -s & raMbhA and other apasara-s are from the same kaxa. Those in this kaxa are lower by 12 vijAti guNa-s.

manuja gaMdhaRva-s & wives of R^iShi-s, except uttama dEva gaMdhaRva-s are lower than apsara-s by 12 vijAti guNa-s.

chakravaRti-s are lower than manuja gaMdhaRva-s by 10 vijAti guNa-s.

The wives of chakravaRti-s are lower than chakravaRti-s by 10 vijAti guNa-s.

mAnuShottama-s are lower than the wives of chakravaRti-s by 100 guNa-s which is described as 'dashOttaranavatiguNadiMda'

Reference for the above understanding is given here:-

"ajAnEbhyO tatam nyUnAH pitR^ibhyashcha shatAdhamAH

uktAnyEdEva gaMdhaRvAstachChatOnAshchakravaRtinaH

xitipEbhyO shatAMshOnA IritA mAnuShOttamAH" ----tAratamya koustubhE

sattvasattvaru satvarAjasa

sattvatAmasa mUvaru raja

ssatvAdhikArigaLu bhagavadbhaktarenisuvaru

nityabaddharu rajOrajaru

tpatti bhUsvaRgadoLu narakadi

pR^ithviyoLu saMcharisuttipparu

rajastAmasaru........................HKAS_20-18

sattvasattvaru = those who have satva sharIra and higher proportion of satva guNa. During sR^iShTi, blending of one guNa with another where the proportion of guNa-s vary as per the ichCha of ParamAtma is the vibhAga krama of guNa-s. A satva dEha with a high proportion of satva guNa and lesser value of rajO guNa is satva-satva dEha. e.g. brahma dEvaru till puShkara dEvata.

satvarAjasa = satva dEha with an increased value of rajO guNa compared to satva guNa e.g. ajAnaja dEvata-s till dEva gaMdhaRva-s

sattvatAmasa = satva dEha with a higher value of tamO guNa. e.g. mAnuSha gaMdhaRva-s until the blade of grass

mUvaru = the above three types are uttama-s (are at a higher level)

rajassatvAdhikArigaLu = just as said earlier - the rajO dEha with decreasing proportion of satva would result into rajO-satva, rajO-rajas & rajO-tamas guNa and they would be classified as svaRga prachUra, bhU prachUra or naraka prachUra

bhU = bhU prachUra - they have equal proportion of sukha-duHkha in svarUpa

svaRga = svaRga prachUra - they have a lesser proportion of duHkha in svarUpa

naraka = niraya prachUra - they have a higher proportion of duHkha in svarUpa

nityabaddharu = bound by sulha-duHkha from anAdi kAla

bhagavadbhaktarenisuvaru = are bhagavadbhakta-s by svarUpa

pR^ithviyoLu = the location between the lowest level of svaRga and the highest level of naraka

saMcharisuttipparu = would roam around in svaRga-bhU-naraka

rajastAmasaru = similarly for rajO guNa there are 3 types

In this stanza, JagannAtha dAsa explains the tAratamya of mukti yOgya jIva-s and nitya saMsari-s.

The three types of jIva-s being sAtvika, rAjasika & tAmasika. This division remains from anAdi kAla just as ParamAtma exists from anAdi kAla. The svarUpa of the jIva is anAdi and nitya. Although ParamAtma is all powerful, He never destroys the svarUpa of the jIva, neither does He change that. This is His satya saMkalpa.

The sAtvika-s re of 3 types:-

1) sAtvika-sAtvika

2) sAtvika-rAjasa

3) sAtvika-tAmasa

During sR^iShTi, shrIman nArAyaNa blended the triguNa-s in different proportions. Before sR^iShTi they were not mixed and remained as satva, rAjasa & tAmasa.

Originally, there was only a) pure satva guNa & b) pure tAmasa guNa. ParamAtma mixed the two of them to create c) rajas guNa. This is guNa vaiShamya indeed and is the cause of sR^iShTi.

ParamAtma used satva* guNa from the above created rajO guNa to create

1) satva prAchURya guNa which resulted into satvA-satva guNa

2) rajO prAchURya guNa which resulted into satvA-rAja guNa

3) tamO prAchURya guNa which reulted into satvA-tAmas guNa

* Important - He did not use pure satva guNa for the above activity.

Examples of savtA-satva guNa sharIra are brahma dEvaru and other dEvata-s until puShkara. There is tAratamya in them.

Examples of satva-rAjasa guNa sharIra are from ajAnaja dEvata-s until dEva gaMdhaRva-s. There is tAratamya among them too.

Examples of satva-tAmasa guNa sharIra are niraMsha mAnuSha gaMdhaRva-s until the blade of grass. There is tAratamya among them too.

These 3 types of jIva-s are uttama-s. They are bhagavad bhakta-s by svarUpa. They are mukti yOgya-s. After the bath in virajA river, they obtain liMga bhaMga then they obtain kaRma vimOchana and then they experience svarUpagata AnaMda and reside either at vaikuMTha, shvEtadvIpa or anaMtAsana and experience nitya sukha.

Then, JagannAtha dAsa talks about rajO jIva nitya saMsAri-s. Here again

there are 3 types:-

1) rajassatvA sharIra

2) rajasrajO sharIra

3) rajastamO sharIra

There is decreasing tAratamya in the above too.

1) rajassatvA sharIra are svaRga prachUra. They have higher sukha in their svarUpa and less duHkha. They have the authority to conduct yaj~na-s. They reside above bhU lOka and at the lower level of svaRga and experience sukha.

2) rajasrajO sharIra are bhU prachUra. They have equal amount of sukha and duHkha in their svarUpa. They have no entry in svaRga and no authority to perform yaj~na-s. Because of their sukha prArabdha, they experience sukha. They go to naraka to experience the duHkha but return to bhU lOka

3) rajastamO sharIra are niraya prachUra. They have higher duHkha in their svarUpa. They take birth in bharata khaMDa to experience sukha.

The above 3 types are called madhyama jIva-s or rajO jIva-s. They obtain liMga bhaMga by the howl of vAyu dEvaru. After liMga bhaMga they reside in sAMtAnika lOka.This sAMtAnika lOka exists between the highest peaks of bhU lOka and the lowest level of svaRga. This is indeed in between the places of mukti and aMdhaMtamassu. Thes jIva-s are nitya baddha-s - meaning by svarUpa they have a mixture of sukha-duHkha from anAdi kAla.

sattvasattvaru satvarAjasa

sattvatAmasa mUvaru raja

ssatvAdhikArigaLu bhagavadbhaktarenisuvaru

nityabaddharu rajOrajaru

tpatti bhUsvaRgadoLu narakadi

pR^ithviyoLu saMcharisuttipparu

rajastAmasaru........................HKAS_20-18

sattvasattvaru = those who have satva sharIra and higher proportion of satva guNa. During sR^iShTi, blending of one guNa with another where the proportion of guNa-s vary as per the ichCha of ParamAtma is the vibhAga krama of guNa-s. A satva dEha with a high proportion of satva guNa and lesser value of rajO guNa is satva-satva dEha. e.g. brahma dEvaru till puShkara dEvata.

satvarAjasa = satva dEha with an increased value of rajO guNa compared to satva guNa e.g. ajAnaja dEvata-s till dEva gaMdhaRva-s

sattvatAmasa = satva dEha with a higher value of tamO guNa. e.g. mAnuSha gaMdhaRva-s until the blade of grass

mUvaru = the above three types are uttama-s (are at a higher level)

rajassatvAdhikArigaLu = just as said earlier - the rajO dEha with decreasing proportion of satva would result into rajO-satva, rajO-rajas & rajO-tamas guNa and they would be classified as svaRga prachUra, bhU prachUra or naraka prachUra

bhU = bhU prachUra - they have equal proportion of sukha-duHkha in svarUpa

svaRga = svaRga prachUra - they have a lesser proportion of duHkha in svarUpa

naraka = niraya prachUra - they have a higher proportion of duHkha in svarUpa

nityabaddharu = bound by sulha-duHkha from anAdi kAla

bhagavadbhaktarenisuvaru = are bhagavadbhakta-s by svarUpa

pR^ithviyoLu = the location between the lowest level of svaRga and the highest level of naraka

saMcharisuttipparu = would roam around in svaRga-bhU-naraka

rajastAmasaru = similarly for rajO guNa there are 3 types

In this stanza, JagannAtha dAsa explains the tAratamya of mukti yOgya jIva-s and nitya saMsari-s.

The three types of jIva-s being sAtvika, rAjasika & tAmasika. This division remains from anAdi kAla just as ParamAtma exists from anAdi kAla. The svarUpa of the jIva is anAdi and nitya. Although ParamAtma is all powerful, He never destroys the svarUpa of the jIva, neither does He change that. This is His satya saMkalpa.

The sAtvika-s re of 3 types:-

1) sAtvika-sAtvika

2) sAtvika-rAjasa

3) sAtvika-tAmasa

During sR^iShTi, shrIman nArAyaNa blended the triguNa-s in different proportions. Before sR^iShTi they were not mixed and remained as satva, rAjasa & tAmasa.

Originally, there was only a) pure satva guNa & b) pure tAmasa guNa. ParamAtma mixed the two of them to create c) rajas guNa. This is guNa vaiShamya indeed and is the cause of sR^iShTi.

ParamAtma used satva* guNa from the above created rajO guNa to create

1) satva prAchURya guNa which resulted into satvA-satva guNa

2) rajO prAchURya guNa which resulted into satvA-rAja guNa

3) tamO prAchURya guNa which reulted into satvA-tAmas guNa

* Important - He did not use pure satva guNa for the above activity.

Examples of savtA-satva guNa sharIra are brahma dEvaru and other dEvata-s until puShkara. There is tAratamya in them.

Examples of satva-rAjasa guNa sharIra are from ajAnaja dEvata-s until dEva gaMdhaRva-s. There is tAratamya among them too.

Examples of satva-tAmasa guNa sharIra are niraMsha mAnuSha gaMdhaRva-s until the blade of grass. There is tAratamya among them too.

These 3 types of jIva-s are uttama-s. They are bhagavad bhakta-s by svarUpa. They are mukti yOgya-s. After the bath in virajA river, they obtain liMga bhaMga then they obtain kaRma vimOchana and then they experience svarUpagata AnaMda and reside either at vaikuMTha, shvEtadvIpa or anaMtAsana and experience nitya sukha.

Then, JagannAtha dAsa talks about rajO jIva nitya saMsAri-s. Here again

there are 3 types:-

1) rajassatvA sharIra

2) rajasrajO sharIra

3) rajastamO sharIra

There is decreasing tAratamya in the above too.

1) rajassatvA sharIra are svaRga prachUra. They have higher sukha in their svarUpa and less duHkha. They have the authority to conduct yaj~na-s. They reside above bhU lOka and at the lower level of svaRga and experience sukha.

2) rajasrajO sharIra are bhU prachUra. They have equal amount of sukha and duHkha in their svarUpa. They have no entry in svaRga and no authority to perform yaj~na-s. Because of their sukha prArabdha, they experience sukha. They go to naraka to experience the duHkha but return to bhU lOka

3) rajastamO sharIra are niraya prachUra. They have higher duHkha in their svarUpa. They take birth in bharata khaMDa to experience sukha.

The above 3 types are called madhyama jIva-s or rajO jIva-s. They obtain liMga bhaMga by the howl of vAyu dEvaru. After liMga bhaMga they reside in sAMtAnika lOka.This sAMtAnika lOka exists between the highest peaks of bhU lOka and the lowest level of svaRga. This is indeed in between the places of mukti and aMdhaMtamassu. Thes jIva-s are nitya baddha-s - meaning by svarUpa they have a mixture of sukha-duHkha from anAdi kAla.

tamassAttvikarenisikoMbaru

amitanAkhyAtAsuraragaNavide

tamOrAjasarenisikoMbaru daitya samudAya

tamastAmasa kali puraMdhriyu

amita duRgaNapURNa saRvA

dhamaroLadhamAdhama durAtmanu kaliyenisikoMba..........HKAS_20-19

tamassAttvikarenisikoMbaru = tamassAtvika sharIra

amita = limitless

anAkhyAta = infamous

asuraragaNavide = daitya-s exist

tamOrAjasarenisikoMbaru = tamOrAjasa sharIra

daitya samudAya = tamOrAjasa jIva-s among daitya-s

tamastAmasa = tamOtamas sharIra

kali = kali

puraMdhriyu = puraMdhri - wife of kali

amita duRgaNapURNa = extremely lowest level - 'parama nIcha'

durAtmanu = has pApa svarUpa (maximum pApa-s)

kaliyenisikoMba = is called kali (among the daitya)

saRvAdhamaroLadhamAdhama = there is none lower than kali - extremely adhama

At the beginning of sR^iShTi, ParamAtma created the tAmas guNa jIva-s as:-

1) tamaH sAtvika

2) tamO rAjas

3) tamastAmaH

a) With tamaH sAtvika guNa, He created anAkhyAta daitya-s. They were innumerable. Since they were not famous or not recognized they were called anAkhyAta. They are tamas-sAtvika jIva-s and niraMsha.

b) With tamO rajO guNa, He created daitya-s who are like the class of ajAnaja dEvata-s, but these are in class of daitya-s They are tAmasa- rAjasa jIva-s.

c) With tamastAmaH guNa, He created daitya-s who are like brahma dEvaru and other tatvAbhimAni dEvata-s, but these being in the class of daitya-s - they are sAMsharu and tatvAbhimAni daitya-s.

In this class, kali is the lowest among the tAmasik jIva-s, just as brahma-vAyu are at the highest level of the sAtvika jIva-s. kali has the maximum tAmasa guNa-s, the highest proportion any one can have. He is adhama among adhama-s. He has pApa svarUpa (durAtmanu).

puraMdhri is the wife of kali. She is also called chaiShTA. She does not have as much tAmasa guNa-s as kali, but she has a little less.

There is tAratamya in the above daitya-s. There is difference in tamO guNa in between them and there thus tAratamya in their sinister mind. If we start from the blade of grass, then, there is increasing order of turpitude. Therefore, kali is the lowest of the lowly jIva-s. JagannAtha dAsa describes him as 'adhamAdhama'

Starting from kali (being the lowest), the next higher would be tamas-rajO jIva-s and the next higher would be tamassAtvika jIva-s.

ivana pOluva pApi jIvaru

bhuvana mUraroLilla nODalu

navavidha dvEShagaLigAkaranenisikoLutippa

bavaradoLu baMgAradoLu naTa

yuvati dyUtApEya mR^iShadoLu

kavisi mOhadi keDisuvanu eMdaridu tyajisuvudu...........HKAS_20-20

ivana pOluva = just like him (kali)

pApi jIvaru = pApa svarUpa jIva

bhuvana mUraroLu = in this brahmAMDa of 14 lOka-s

nODalu illa = there is none like him

navavidha dvEShagaLige = 9 types of enmity (dvESha)

AkaranenisikoLutippa = one who supports this (navavidha dvESha)

bavaradoLu = in battles

baMgAradoLu = gold / silver

naTayuvati = prostitutes / bar dancers

dyUta = gambling

apEya = alcoholic drinks

mR^iShadoLu = in lies (untruth statements)

mOhadi = he create love for these above

kavisi = he binds them to the above

keDisuvanu = would destroy

eMdaridu = understanding so

tyajisuvudu = one should leave the above

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

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

jIvAbhEdA niRguNattvaM apURNaguNatA tathA |

sAmyAdhikyaM tadanyEShAM bhEdastadgata eva cha |

prAduRbhAva vipaRyAsaH tadbhaktadvEShA eva cha |

tatpramANaniMdA cha dvEShA etEakhilA matAH |

etaiRvihIna yA bhaktiH sA bhaktiriti uchyate ||

----mahAbhArata-tAtpaRya-niRNaya

The significant parts are:

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

niRguNatvaM - to consider the Lord as attribute less.

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

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

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

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

tadbhaktadvEShA - To hate His devotees.

tatpramANa niMdAM cha - To condemn/hate the primordial pramANa-s (shR^iti, etc.)

Where all does kali exist?

a) kali exists in 'bavara' i.e. battles. However one may say that it is the dhaRma of a xatriya to kill in battles. Therefore, it is appropriate here to understand this as violence / harassement / torture.

b) kali exists in the love for gold / silver

c) kali exists in the love for prostitutes or other women

d) kali exists in the act of gambling

e) kali exists in alcoholic drinks & unconsumable foods (e.g. non-vegetarian foods)

f) kali exists in telling lies

kali creates love for these above & he binds people to the above would destroy them.

JagannAtha dAsa advises that we should understand the above and leave them all.

trividhajIva pratatigaLa sa

ggavOLeyANmAlayanu niRmisi

yuvatiyara oDagUDi krIDisuvanu kR^ipAsAMdra

divaja dAnava tArataMyada

vivara tiLiva mahAtmarige bA

nnavirasakha tAnolidu uddharisuvanu bharadiMda..........HKAS_20-21

trividhajIva pratatigaLa = sAtvika - rAjasa - tAmasa jIva-s

saggavOLeya = svaRga + hoLe = svaRga nadi i.e. gaMga river

ANma = one who rules i.e. gaMgApati varuNa dEvaru

Alayanu = shrIman nArAyaNa who rests on the xIra samudra

[ saMkaRShaNa oDeyar writes:- saMghAvaLiya - meaning -> saMgha= group, avaLi = collective noun of group, thus saMghAvaLi means the group of trividha jIva-s, and Alaya = the respective dEha-s of those jIva-s]

niRmisi = creates

yuvatiyara oDagUDi = along with His consorts shrI-bhU-duRga

krIDisuvanu = does kriDa i.e. plays about

kR^ipAsAMdra = kind ParamAtma

divaja = dEvata-s

dAnava = daitya-s

tArataMyada = order of tAratamya

vivara tiLiva = he who understands

mahAtmarige = bhakta-s

bAnnavirasakha = friend of R^idra i.e. ParamAtma (bAn = AkAsha, navida = hair)

[saMkaRShaNa oDeyar writes - jAnhavisakha ]

tAnolidu = would bestow His anugraha

bhavadiMda = from saMsAra

uddharisuvanu = would enable us to cross

There being 3 types of jIva-s i.e. sAtvika, rAjasika and tAmasika- these 3 types are anAdi & nitya. The anAdi svabhAva of the svarUpa of the jIva is exhibited by the dEha containing the same. This is the vyApAra of satya saMkalpa ParamAtma.

sagga -> svaRga (heaven) & sagga is the bhava rUpa of the same. poLe -> river. gaMga emanated from the tip of the Toe of trivikrama ParamAtma. This river split the space of brahmAMDa above, passed through heaven. Since it flows through svaRga it is called svaRga nadi (amara taraMgiNI). This is what JagannAtha dAsa describes as 'saggavoLe'.

'aNma' is one who rules or husband - meaning gaMgApati i.e. varuNa. He is samudrAbhimAni dEvata.

'Alayanu' means shrIman nArAyaNa who has the xIra samudra as His place to live.

JagannAtha dAsa describes this as 'saggavoLeyANmAlaya'.

saMkaRShaNa oDeyar has printed this as 'saMghavaLiya Alaya', where saMgha means group and vaLiya means the collective noun of group. We should understand this as the group of trividha jIva-s. 'Alaya' means that He creates sAtvika and other dEha-s and plays about through the dEhEMdriya-s.

mahAlakumi who is the abhimAni for prakR^iti is the abhimAni for sAtvika-rAjasa-tAmasa guNa-s in her forms of shrI, bhU & duRga respectively.

ParamAtma plays about in the iMdriya-s of sthUla dEha of trividha jIva-s along with His respective consorts and does krIDa according to His saMkalpa - meaning He does and makes the jIva-s do the same.

Those bhagavad bhakta-s who understand this tAratamya of dEvata-s and daitya-s are mahatma-s.

bAnnavirasakha means bAn + navir, where 'bAn' = akAsha (space) and 'navir' = hair which indicates R^idra dEvaru. 'sakha' = friend. Thus bAnnavirasakha is ParamAtma, who is the friend of R^idra.

saMkaRShaNa oDeyar prints this as 'jAnhavisakha' - indicating as friend of gaMga river.

ParamAtma would bestow His anugraha to those bhakta-s who understand the order of tAratamya and enable them to cross the ocean of saMsAra, and after liMga bhaMga & kaRma vimOchana and give them mOxAnaMda.

dEvadaityara tArataMyavu

pAvamAni matAnugarigidu

kEvalAvashyakavu tiLivudu saRvakAladali

dAvashikhi pApATavike nava

nAveyenipudu bhavasamudrake

pAvaTige vaikuMTha lOkakideMdu karesuvudu ...................HKAS_20-22

dEvadaityara tArataMyavu = the permanent tAratamya which exist between the dEvata-s & daitya-s and within themseives too

pAvamAni matAnugarige = followers of madhvamata or madhva shAstra, madhva being another avatAra of pavamAma (vAyu dEvaru)

kEvalAvashyakavu = must possess this knowledge

saRvakAladali = at all times (before sR^iShTi, after sR^iShTi & during mOxa state)

tiLivudu = must understand

pApATavike = (pApa + aTavi) meaning forest of pApa-s

dAvashikhi = kADgicchu - i.e. forest fire (dAva = a fire which burns the forest, shikhi = agni)

bhavasamudrake = ocean of saMsAra

nava nAveyenipudu = a new boat

vaikuMTha lOkake = to vaikuMTha lOka

pAvaTige = steps

eMdu karesuvudu = is called so

The knowledge of tAratamya among dEvata-s and daitya-s is an important tool to attain mOxa.

The tAratamya among dEvata-s and daitya-s is anAdi & nitya. Since the svarUpa of jIva is nitya, therefore the guNa tAratamya is also nitya.

pavamAna is vAyu dEvaru. vAyu dEvaru is atirOhita vimala vij~nAni. He has satva prachUra dEha. He is never troubled by kali. The relationship with such pavamAna dEvaru is pAvamAni indeed - meaning the the 3rd rUpa of vAyu dEvaru being shrIman madhva muni. Those who adopt the madhava siddhAMta are indeed 'pAvamAnimatAnugaru'.

Knowledge of paMcha bhEda and tAratamya are very important for 'pAvamAnimatAnugaru'. JagannAtha dAsa reiterates that this knowledge is very important in all states, all places and all times.

The knowledge of tAratamya among the dEvata-s and daitya-s is like 'dAvashiki' i.e. forest fire. This fire burns away all heaps of pApa (forest of pApa-s) done by us.

The svarUpa dEha of the jIva is bound by the anAdi liMga dEha. Thus the jIva roams about in the ocean of saMsAra bound by kaRma. The knowledge of tAratamya is like the new boat which helps the jIva to cross the ocean of saMsAra i.e. the jIva obtains kaRma vimOchana and mukti anaMda through this knowledge.

This knowledge is like the steps to reach vaikuMTha.

tAratamya j~nAna mukti

dvAravenipudu bhaktajanarige

tOri pELi sukhAbdhiyoLu lOlADuvudu budharu

krUra mAnavarigidu kaRNaka

ThOravenipudu nityadali adhi

kArigaLigidanarupuvudu dustaRkigaLa biTTu......HKAS_20-23

tAratamya j~nAna = knowledge of tAratamya

mukti dvAravenipudu = is road to reach the door of nityAnaMda mOxa

bhaktajanarige = to the bhagavad bhakta-s

tOri = in a way that it will touch the hearts

pELi = tell them

sukhAbdhiyoLu = in the sea of AnaMda

lOlADuvudu = should play about

budharu = j~nAni-s

idu = this knowledge of tAtatamya

krUra mAnavarige = enemies of ParamAtma

kaRNakaThOravenipudu = would be harsh for their ears to hear this (tAratamya)

duShkaRmagaLa biTTu = leaving aside duShTa kaRma-s

idanu = this knowledge of tAratamya

nityadali = everyday

adhikArigaLige = those bhagavad bhakta-s who are really interested & entitled for this knowledge

arupuvudu = must tell or advise (meaning - one must not share this knowledge with ayOgya-s)

Knowledge of paMcha bhEda and tAratamya is very important for those who aspire for mOxa. Whether any other sects of followers believe it or not, this knowlwdge is essential in our understanding. Even in the society we live in or even at our work place we observe that there exists some tAratamya. This must be the experience of every reader of this posting. Although, people experience this in their life, people of other sects do not accept the existence of tAratamya.

Thus, the thought that all jIva-s of this jagat are equal is a distant deliberation. Every jIva has equal opportunity but their sAmaRthya (capabilities) are different. This svabhAva of difference is nitya (permanent). It is impossible to alter this capability. The differences in the trividha jIva-s are quite natural. A tamO yOgya svarUpa cannot be altered to sAtvika yOgya svarUpa. The performance of pApa kaRma by sAtvika jIva is due to the small proportion of tamO guNa present in that jIva. Originally they have sAtvika guNa alone. They perform pApa kaRma-s either by way of kaRma or aj~nAna or shApa (curse) or asurAvEsha. When they obtain vimOchana from the influence of these tamO guNa-s they obtain rajO guNa prAchURya and later satva guNa prAchURya.

In the same way, a tamO yOgya jIva could be performing snAna, pUja, dAna, pilgrimage service to elders and other sAtvika satkARya-s. We cannot definitely say that they are sAtvika-s. They would be having a low proportion of satva guNa. Until that is over, we would see that they would be performing puNya kaRma-s. Since they are tamO yOgya-s by svarUpa they have the hidden qualities of ahaMkAra, mamakAra, ahaMkaRtR^itva, and chasing wrong goals. They would not have the quality of repentance just the sAtvika-s would have. They would be internally nursing enmity with ParamAtma, enmity towards His bhakta-s while they are performing puNya kARya-s. Thus, it is impossible to assess the svarUpa of person based on his external behaviour or performance.

paMcha bhEda is anAdi nitya. It is not created by ParamAtma, but He displays the difference. ParamAtma is satya saMkalpa. Although He has immense powers, i.e. kaRtR^itva shakti, He does not alter the anAdi svarUpa of anyone.

Pure bhakti in hari-vAyu, study of sachChAstra-s, performance of satkaRma-s, following the prescribed performance rules and avoiding the proscribed performance, leaving aside ahaM kaRtR^itva and believing that ParamAtma alone is the kaRta for all actions - all these leads one to the road biMbAparOxa j~nAna which leads to expending the balance prArabdha kaRma and then one obtains the state of jIvan mukti - unbound by the prAkR^ita guNa-s - liMga bhaMga by way of bath in virajA river - then kaRma vimOchana - all this would happen. For all this, knowledge of paMcha bhEda and tAratamya is very important - to obtain mukti.

This is the very profundity of understanding one should have. This can be understood only by a mukti yOgya chEtana. Others cannot digest these thoughts as their svarUpa is a barrier for this understanding and therefore they will not accept the same. It is very difficult for them to even hear that tAratamya exists among jIva-s, forget the rest. Most of the people would always say that jIva-Isha are equal. gOpAladAsa says in one of his songs - "vasumatiya mIri asura janarE bahaLa". This is the experience of most of us (perhaps!).

The secret of tAratmaya must be shared only with bhagavad bhakta-s - explains JagannAtha dAsa. If we try to explain to others (ayOgya-s), it would be a waste of our time and not yield results, it is useless. This must be explained only to those who are entitled for the same.

hari siri viriMchIrabhArati

garuDa phaNipati shaNmahiShiyaru

girija nAkEsha smara prANAniruddha shachi

guru ratI manu daxa pravahA

maruta mAnavi yama shashi divA

kara varuNa nArada surAsya prasUti bhR^igumunipa.............HKAS_20-24

hari = guNa saMpURNa saMpanna ParamAtma

siri = ramA devi

viriMchIra = brahma dEvaru & vAyu dEvaru

bhArati = bhArati (consort of vAyu dEvaru) & saraswati (consort of brahma dEvaru)

garuDa phaNipati = kaxa-5, garuDa dEvaru, shESha dEvaru & R^idra dEvaru

shaNmahiShiyaru = 6 wives of shrI kR^iShNa i.e. nIlA, bhadrA, mitraviMdA,

laxaNA, kALiMdI & jAMbuvatI

girija = pARvati (R^idra patni), souparNi (garuDa patni) & vAruNi (shESha patni)

nAkEsha = iMdra (svaRgAdhipati)

smara = manmatha

prANa = tvagAbhimAni ahaMkArika prANa

aniruddha = aniruddha (son of aniruddha)

shachi = shachi dEvi (iMdra patni)

guru = bR^ihaspatyAchARya

ratI = ratI dEvi (wife of manmatha)

manu = svayaMbhu manu

daxa = daxa prajApati

pravahA maruta = pravaha vAyu

mAnavi = shatarUpA dEvi (wife of svayaMbhu manu)

yama = yama dEvaru

shashi = chaMdra

divAkara = vivasvAn sURya

varuNa = jalAbhimani varuNa

nArada = nArada mahaRShi

surAsya = dEvamukha (agni)

prasUti = prasUti dEvi (wife of daxa prajApati)

bhR^igumunipa = bhR^igu R^iShi

This stanza summarizes the kaxa of the various dEvata-s as under

kaxa Name of dEvata

1 shrI VishNu - saRvOttama

2 laxmi dEvi - nitya muktaLu

3 a) brahma

b) vAyu

c) All R^iju-s

4 a) saraswati

b) bhArati

c) All R^ijupatni-s

5 a) garuDa

b) shESha

c) R^idra

6 shrI kR^iShNa's ShaNmahishi-s

a) jaMbavati

b) bhadra

c) nIla

d) kAliMdi

e) mitraviMda

f) laxaNa

7 a) souparaNi (wife of garuda)

b) vAruNi (wife of shESha)

c) pARvati (wife of R^idra)

8 a) iMdra (shachipati)

b) kAma

9 ahaMkArika prANa

10 a) svayaMbhu manu

b) daxaprajApati

c) bR^ihaspatyachArya

d) shachi (wife of iMdra)

e) rati (dhaRmapatni of KAma)

f) aniruddha (son of kAma)

11 pravaha vAyu

12 a) vivasvAn sURya

b) chaMdra

c) yama

d) shatarUpa (wife of svayaMbhu manu)

13 varuNa

14 dEvaR^iShi nArada

15 a) bhR^igu

b) agni

c) prasUti (wife of daxaprajApati)

shatasupuNya shlOkarenisuva

xitiparige namisuvenu bhAgI

rathi virAT paRjanya rOhiNi shAmalA saMj~nA

hutavahana mahiLA budhOShA

xiti shanaishchara puShkararigA

natisi binnaivisuvenu bhakti j~nAna koDaleMdu.....HKAS_20-26

shatasupuNya shlOkarenisuva = 100 chakravaRti-s (great kings)

bhAgIrathi = gAMgA dEvi

virAT = virAT rAja

paRjanya =paRjanya nAmaka sURya

rOhiNi = rOhiNi - wife of budha

shAmalA = shAmalA dEvi - wife of yama dhaRma

saMj~nA = saMj~nA dEvi - wife of sURya

hutavahana mahiLA = svAhA dEvi - wife of agni

budha = budha (kaxa-23) - son of chaMdra

uShA = uShA dEvi - wife of ashvini dEvata-s

xiti = bhU dEvi (kaxa-24)

shanaishchara = shani - son of sURya

puShkararige = kaRmAbhimAni puShkAra

Anatisi = I pay obeisance

bhakti j~nyAna koDaleMdu = to bestow bhakti & j~nAna in me

binnaivisuvenu = I beg

This stanza gives an idea of the dEvata-s from kaxa-19 to kaxa-26 as listed below:-

kaxa dEvata-s

19 kaRmaja dEvata-s **

20 a) paRjanya (mEghAbhimAni)

b) gaMga (dhaRmapatni of varuNa)

c) saMj~nA (dhaRmapatni of vivasvAn sURya)

d) rOhiNi ( dhaRmaptni of chaMdra)

e) virAT (dhaRmapatni of aniruddha) (braHmAMDAbhimAni)

f) shyAmala (dhaRmaptni of yama)

21 kURmAdi anAkhyAta dEvata's -----(aprasiddha)

22 svAha (dhaRmapatni of agni)

23 budha (jalAbhimAni) ---son of chaMdra

24 a) dEvaki

b) yashOda

c) uSha (dhaRmapatni of ashvini dEvata-s) (nAsikEMdriyAbhimAnini)

25 a) shanaishchara

b) dharAdevi (pR^ithvi)

26 puShkara (kaRmAbhimAni) --From kaxa-3 to 26 = Total 9 Cr dEvata-s

shatasupuNyashlOka-s - belong to kaxa-19 and they are among the kaRmaja dEvata-s**. The shatapuNyashlOka-s are 100 chakravaRti-s (great kings).

shatapuNya shlOka rAjA-s

i prahlAda

ii priyavrata

iii uttAnapAda

iv gaya

v mAMdhAta

vi pR^ithu

vii shashibiMdu

viii kARtavIRya

ix kakustha

x douShyaMti

xi bharata

xii parIxita

xiii janaka

xiv haihaya

xv R^iShabhaja

xvi Other 85 rAjA-s

(** kaRmaja dEvata-s - I am working on this composite list by giving proper references as to where they appear in entire HKAS. This is a bit complicated. Right now the list is half cooked. I will nevertheless attempt to come out with this list at a later date, only if He wills. - Moudgalya)

bhAgIrathi - gaMga river emanating from the tip of the Toe of ParamAtma was brought to earth at the instance of bhagiratha rAja in order to obtain sadgati to his ancestors. Thus gaMga came to be known as bhAgIrathi.

virAT - virAT dEvi, who is the brahmAMDAbhimAni.

paRjanya - paRjanya nAmaka sURya. Only by his courtesy, the paRjanya dEvata-s (mEghAbhimAni dEvata-s) pour rain on earth.

rOhiNI - rOhiNI dEvi is the wife of chaMdra, who is the adhipati for the 27 naxatra-s. She is the daughter of daxa prajApati.

shyAmalA - wife of yamadhaRma .

saMj~nA - saMj~nA dEvi is the wife of sURya. vaisvasvata and yama are her 2 sons. Yamuna is her daughter. saMj~nA dEvi could not bear the tEjasa of sURya and she went away to her mother's place by replacing herself with a look alike woman (chAyA dEvi) to give company to sURya. sAvaRNI manu and shani were born to her through sURya.

hutavahana mahiLA - is svAhA dEvi, who is the wife of agni. agni is called hutavahana as he reaches the oblations offered during yaj~na-s to the dEvata-s. She is also the daughter daxa prajApati.

budha - budha is the son of chaMdra. budha is one among the navagraha-s. He was born from the relationship of chaMdra & tArA dEvi (wife of brahapatyAchARya). chaMdra was accused of 'guru patni gamana' with her. budha is the son of chaMdra and tArA dEvi.

uShA - uShA is the wife of ashvinI dEvata-s - nAsikEMdriya abhimAn dEvata-s

xiti - is bhU dEvi and abhimAni for bhUta tatva.

shanaishvara - is the son of sURya and chAyA dEvi. He is one among the navagraha-s He is one of the tatvAbhimAni dEvata-s for bhUta tatva.

puShkara - is satkaRmAbhimAni dEvata.

nUradhikavAgippa matthadi

nAru sAvira naMdagOpaku

mAranaRdhAMgiyaragastyAdhika munIshvararu

URvashiye modalAda apsara

nAriyaru shata tuMburaru kaM

sAriguNagaLa kIRtaneya mADisali enniMda.................HKAS_20-27

nUradhikavAgippa = 100 excess to

matthadinAru sAvira = 16000, that means a total of 16100

naMdagOpakumArana = son of naMdagOpa i.e. kR^iShNa ParamAtma who was grew at the place of naMdagOpa.

aRdhAMgiyaru = wives of kR^iShNa

URvashiye modalAda apsara nAriyaru = URvashI and other apasara-s totaling to 908 apasara-s (out of 1000 apsara-s 92 were already there in kaxa-19 as kaRmaja-s)

shata tuMburaru = 92 gaMdhaRva-s to be taken here (out of 100 gaMdhaRva-s 8 of them were already accounted for as kaRmaja-s in kaxa-19)

agastyAdhika munIshvararu = there are 100 Crores if R^iShi-s (only hundred were accounted for as kaRmaja-s in kaxa-19)

kaMsAriguNagaLa = infinite virtuous qualities of kR^iShNa who killed kaMsa

kIRtaneya mADisali enniMda = JagannAtha dAsa prays that he may please get the opportunity to praise His guNa-s

JagannAtha dAsa says that -

· naMdagOpa took care of shrI kR^iShNa when He was a child. shrI kR^iShNa ad 16100 wives.

· agastyAdhika munIshvararu meaning - there are 100 Crores of R^iShi-s (only hundred were accounted for as kaRmaja-s in kaxa-19). Thus 100 Crores minus 100 equal to 99,99,99,900 R^iShi-s.

· 92 gaMdhaRva-s to be taken here (out of 100 gaMdhaRva-s 8 of them were already accounted for as kaRmaja-s in kaxa-19)

JagannAtha dAsa prays to all the above that he may please get the opportunity to praise His guNa-s.

agastya R^iShi - aga + stya = meaning one who obstructed the growth of the mountain. Once, mitrAvaruNa R^iShi was magnetized to the rUpa of URvashi and lost his self control towards URvashi. Thus, agastya & vasiShTha were born.

URvashI - Once while sages nara & nArAyaNa was doing severe tapas at badari, some dEva vilAsini-s came to disturb his penance. At that time nArAyaNa struck his thighs and the most beautiful URvashi was born from his thighs. Uru - means thighs and thus she was called URvashI. Seeing her beauty the rest of the dEva vilAsini-s were ashamed of their beauty & returned to back to their places.

tuMburu - is the dEva gaMdhaRva born to kashyapa muni and his wife ariShTi. He was the most famous singer in svaRga lOka. He had a horse face. He was cursed by kubEra and thus became a rAxasa. He was killed by rAma-laxmaNa and thus returned to his original form.

pAvanaru shuchi shuddha nAmaka

dEvategaLAjAna chirapitR^i

dEva naragaMdhaRvaravanipa mAnuShOttamaru

I vasumatiyoLuLLa vaiShNava

rAvaLiyoLihareMdu nityadi

sEvipudu saMtOShadiM saRvaprakAradali......HKAS_20-28

pAvanaru = those who are pure

shuchi shuddha nAmaka = in the names of pAvana, shuchi & shuddha

dEvategaLAjAna = in other ajAnaja dEvata-s

chirapitR^i = chirapitR^i dEvata-s

dEva naragaMdhaRvaru = dEva, manuShya gaMdhaRva-s

avanipa = mAnuSha chakravaRti

mAnuShOttamaru = mAnuShOttama jIva-s

I vasumatiyoLuLLa = on this bhUmi

vaiShNavara = vaiShNava-s who follow madhva siddhAMta

AvaLiyoLu ihareMdu = ParamAtma exists as aMtaRyAmi in this class of vaiShNava-s

saMtOShadiM = with happiness

saRvaprakAradali = in all ways

nityadi sEvipudu = serve them everyday

JagannAtha dAsa nows explains the remaining portion of tAratamya.

1) those ajAnaja dEvata-s who are known by the names pAvana, shuchi & shuddhi are pure. Meaning - sons of pavamAna nAmaka agni, shuMdhya (shuchi) shuchi (those who have pure svabhAva) The remaining children of agni i.e. 16100 wives of shrI kR^iShNa obtained purity by their tapas.

2) chirapitR^i dEvata-s

3) tuMbura and other dEva gaMdhaRva-s totalling to100

4) wives of ajAnaja dEvata-s and mAnuSha gaMdhaRva-s

5) Other remaining R^iShi-s (not including vasiShTa etc.) & chakravaRti-s

6) mAnuShOttama-s - i.e. those vaiShNava-s who belong to the madhva clan are manuShOttama-s

In this form of tAratamya, one should happily serve these mahAtma-s invarious ways.

mAnuShOttamaranu piDidu chatu

rAnanAMta shatOttamatva kra

mENa chiMtipa bhaktarige chaturavidhapuruShARtha

shrInidhi jagannAthaviTThala

tAne olidIvanu niraMtara

sAnurAgAdi paThisuvudu prAj~narida mareyadale...........HKAS_20-29

mAnuShOttamaranu piDidu = starting from mAnuShottama-s

chaturAnanAMta = until chatuRmukha brahma

kramENa = by way of tAratamya

shatOttamatva = each higher by a 100 guNa-s

chiMtipa bhaktarige = bhakta-s who meditate with dhyAna

shrInidhi = kAMti & aishwaRya saMpanna

jagannAthaviTThala = JagannAtha viTThala ParamAtma

tAne olidu = bestows anugraha Himself

chaturavidha puruShARtha = dhaRma, aRtha, kAma & mOxa (sAyujya, sArUpya

sAmIpya & sAlOkya being the 4 types of chatuRvidha mukti-s)

Ivanu = would bestow

prAj~naru = j~nAni-s

ida = this tAratamya

mareyadale = without forgetting

niraMtara = always

sAnurAgAdi = with respect

paThisuvudu = must study this (harikathAmR^itasAra)

One must meditate on the ArOhaNa tAratamya from mAnuShOttma-s until chatuRmukha brahma dEvaru with the uttamAnusaMdhAna that of each dEvata having a 100 guNa-s more at the next higher level.

However, there is tAratamya between the dEvata-s and their respective wives.

shrInidhi ParamAtma bestows His anugraha to those bhakta-s who meditate on the above tAratamya. And gives them the chatuRvidha puruShARtha-s (dhaRma, aRtha, kAma & mOxa). Besides this He also bestows the chatuRvidha mukti (sAyujya, sArUpya, sAmIpya & sAlOkya)

JagannAtha viTThala nAmaka ParamAtma would himself bestow these to the deserving bhakta-s.

All the j~nAni-s must constantly meditate on the tAratamya and be thankful to ParamAtma. This is the message of JagannAtha dAsa.

This ends the guNa tAratamya saMdhi.