-Translated by SGP Char

Chapter 23: kalpasAdhana saMdhi (63 PAdyas)

This saMdhi is also called aparOxa tAratamya saMdhi

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

EkaviMshati mata pravaRtaka

kAkumAygaLa kuhakayukti ni

rAkarisi saRvOttamanu hariyeMdu sthApisida

shrIkaLatrana sadana dvijapa pi

nAki sannutamahima parama kR^i

pAkaTAxadi nODu madhvAchARya guruvaRya--------HKAS_23-01

EkaviMshati = 21

mata pravaRtaka = opinion leaders of religious tenets

kAkumAygaLa = mAyAvAdi-s

kuhakayukti = statements or lessons against ParamAtma

nirAkarisi = defeated them

saRvOttamanu = saRvOttama ParamAtma

hari eMdu sthApisida = is sakala doSha vidUra shrI viShNu ParamAtma alone

shrIkaLatrana sadana = vAyu dEvaru, who has the adhiShThAna of ParamAtma who resides in the heart of laxmI dEvi

dvijapa = garuDa dEvaru, the king of birds

pinAki = R^idra dEvaru

sannuta = praised well by them

mahima = he who is not influenced by the AvEsha of kali

madhvAchARya = madhvAchARya

guruvaRya = guru for trilOka-s

kR^ipAkaTAxadi nODu = please look at me with your kind eyes and protect me

The knowledge of paMcha bhEda & tAratamya are the ingredients for bhagavad anugraha. One should reach out to praise ParamAtma in the order of tAratamya. shrIman madhvAchARya is the 3rd rUpa of shrI vAyu dEvaru. That is how JagannAtha dAsa begins this saMdhi with praising of shrImadAnaMdatIRtha bhagavatpAdachARya

shrImad madhva siddhaMta is anAdi & nitya. In between somewhere along the line, the mithyAvAdi-s tried to establish that, - 'this world is myth, paMchabhEda tAratamya is false, only parabrahma is true, the entire jagat is parabrahma svarUpa, becoming equal to ParamAtma is the sole objective, - that is the sum and substance of the vEda-s' - thus distorting the meaning of vEda-s by their own imaginations. True knowledge was getting submerged and aj~nAna, bhrAMti, wrong j~nAna was spreading like wild fire.It was at the peak of such activity during history that by the order of ParamAtma that vAyu dEvaru took avatAra as 'vAsudEva' as the son of madhyagEhabhaTTa & vEdavati in pAjaka xEtra of uDupi and he later came to be known as madhvAchaRya.

During that time 21 religious tenets, which were completely wrong were being preached and those mAyAvAdi-s were trying to establish their supremacy in religious beliefs.

Those tenets (EkaviMshati mata) were:-

1) bhAratI

2) vijaya

3) sachchidAnaMda

4) brahmaghOSha

5) shatAnaMda

6) vijaya

7) R^idrabhaTTa

8) vAmana

9) mAdhavaprakASha

10) bhaRtR^iprapaMcha

11) draviDa

12) brahmadatta

13) bhAskara

14) pishachaH

15) vR^ittikAraka

16) vijayabhaTTa

17) viShNukrAMta

18) vAdIMdra

19) mAdhavadAsa

20) shaMkara

21) rAmAnuja

These 21 mata-s, their leaders and their followers were tamO yOgya mAyAvAdi-s. JagannAtha dAsa describes as 'kAkumAygaLa' and the thoughts or opinions that they spread is referred as 'kuhakayukti'.

The 20th shaMkara and the 21st rAmAnuja mata have significance in their numbers too.

shaMkara mata being at 20 - meaning 'two' & 'zero' - bhEda exists here on earth & nirAkAra or niRguNatva after death.

rAmAnuja mata being at 21 - meaning 'two' & 'one' - bhEda exists here on earth & equality to ParamAtma after death.

madhvA mata being at 22 - meaning 'two' & two' - bhEda exists on earth as well tAratamya bhEda exists in the state of mukti too.

shrIman madhvAchARya successfully torpedoed the 21 mata-s and established that hari is saRvOttama, vAyu is jIvottama, this world is true, paMcha bhEda exists, tAratamya exists and that ramA dEvi, brahma dEvaru and all others are in control of ParamAtma.

vAyu dEvaru, who has the adhiShThAna of ParamAtma who resides in the heart of laxmI dEvi is atirohita vimala vij~nAni. Thus vAyu dEvaru is described as 'shrIkaLatranasadana'.

vAyu dEvaru is also called 'dvijapa pinAki' because he is praised by garuDa and R^idra (including shESha).

vAyu dEvaru is never influenced by the AvEsha of kali.

JagannAtha dAsa is saying, "Oh madhvA, you are the guru for trilOka-s. Kindly bestow aparOxa tAratamya j~nAna on me by your kind gaze."

vEdha modalAgippamala mO

xAdhikArigaLAda jIvara

sAdhanagaLa parOxanaMtara liMgabhaMgavanu

sAdhugaLu chittayipudennapa

rAdhagaLa nODadale chakra ga

dAdharanu pELisida teradaMdadali pELuvenu.........HKAS_23-02

vEdha = brahma dEvaru

modalAda = primarily him and other dEvata-s

amala = having shuddha svabhAva

mOxAdhikArigaLAda = mOxa yOgya

jIvara = jIva-s

sAdhana = sAdhana

aparOxanaMtara = after the daRshana of the sthUla dEhagata biMba - after

liMgabhaMgavanu = destruction of liMga dEha

sAdhugaLu = the j~nAni-s

enna aparAdhagaLa nODadale = without counting my mistakes

chittayipudu = meditate upon the thoughts mentioned herein

chakra gadAdharanu = ParamAtma, who holds the chakra, gadA and other weopons

pELisida teradaMdadali = ParamAtma has said and made me say by residing as my aMtaRyAmi

pELuvenu = I say the same as pratibiMba

chatuRmukha brahma who is the super most among the R^iju-s, is also called 'vEdha'. All the sAtvika jIva-s right from brahma dEvaru till the blade of grass have shuddha svabhAva. All these jIva-s look forward to achieve mOxa. They are indeed mukti yOgya-s. Their svarUpa is sAtvika (according to tAratamya).

mOxa deserving jIva-s perform sAdhana to obtain aparOxa j~nAna. After biMbaparOxa i.e. bhagavad aparOxa, they continue their sAdhana and experience the remaining prArabdha kaRma and after liMga bhaMga they obtain mOxa, whence they obtain svasvarUpagata AnaMda or muktAnaMda as bhagavat prasAda.

The contents of this saMdhi would consist of aparOxa tAratamya answering questions like - How much is the kalpa sAdhana of brahma dEvaru and other jIva-s? What is that process?

JagannAtha dAsa says, "After sAdhana à aparOxa à kaRma vimOchana à mOxa - all these secrets have been said by ParamAtma who is my aMtaRyAmi and He has made me say so and I am telling this to you all by His prEraNa."

JagannAtha dAsa very humbly requests the j~nAni-s not to count the mistakes made by chance while delivering these thoughts and meditates upon them.

tR^iNa krimi dvija pashu narOttama

janapa naragaMdhaRva gaNariva

reniparamshavihIna kaRmasuyOgigaLu eMdu

tanu pratIkadi biMbana upA

sanava gaiyuta iMdriyaja ka

Rmanavarata harigaRpisuta niRmamaru enisuvaru ...........HKAS_23-03

tR^iNa = insignificant blade of grass

krimi = worms are superior to grass

dvija = birds are superior to insects

pashu = animals are superior to birds

narOttama = humans are superior to animals

janapa = emperors are superior to humans

naragaMdhaRva = manuShya gaMdhaRva-s are superior to emperors

gaNarivarenipa aMshavihIna = the above 7 jIva-s are niraMsha jIva-s

kaRmasuyOgigaLu eMdu = they are kaRma yOgi-s as they perform sAdhana through kaRma

tanu pratIkadi = in their sthUla dEha

biMbana = biMba rUpi ParamAtma

upAsanava gaiyuta = performing dhyAnOpAsana

iMdriyaja kaRma = all the kaRma-s performed through their EkAdashEMdriya-s

anavarata harigaRpisuta = constantly offer those to biMba rUpi ParamAtma residing in their hearts, with the uttama anusaMdhAna that He does and makes us do all these kaRma-s

niRmamaru = have no ahaMkAra or mamakAra

enisuvaru = called so

There are two varieties of jIva-s: - sAMsha jIva-s and niraMsha jIva-s (dEvata-s as well as daitya-s)

sAMsha jIva-s are those who have their mUla (original) rUpa in their own lOka-s and they take avatAra on Earth and remain sAMsha. Similarly, tatvAbhimAni dEvata-s while having their mUla rUpa in their lOka-s, they have sUxma rUpa in our dEha and perform their tasks. Also, daitya-s have their mUla rUpa in their lOka but they operate through their sUxma rUpa via our iMdriya-s and instigate wicked actions.

niraMsha jIva-s are those that can exist in one form at one place and time but they do not have the capability to exist in any other form elsewhere at the same time. All humans, animals and lesser lives up to a blade of grass come under this category.In the increasing order of tAratamya, the following are the 7 niraMsha jIva-s:-

1. tR^iNa - insignificant blade of grass

2. krimi - worms are superior to grass

3. dvija - birds are superior to insects

4. pashu - animals are superior to birds

5. narOttama - humans are superior to animals

6. janapa - all emperors are superior to humans except the 100 kings like haihaya etc.., referred in the guNa tAramya saMdhi

7. naragaMdhaRva - manuShya gaMdhaRva-s are superior to emperors

The above jIva-s constantly perform uttama kARma-s and they become entitled for bhagavad anugraha.

There are 3 types of yOgi-s 1) bhakti yOgi, 2) j~nAna yOgi & 3) kaRma yOgi.

brahma dEvaru and the other R^iju-s are bhakti yOgi-s sanaka and other R^ishi-s are j~nAna yOgi-s

The above listed 7 jIva-s mAnuShOttama-s are kaRma yOgi-s. Performing kaRma is important to them.

There is tAratamya among them, in the order that they have the combination of kaRma-j~nAna-bhakti, j~nAna-bhakti or bhakti alone. brahma dEvaru is the most superior yOgi.

The kaRma suyOgi-s perform the upAsana of the biMba rUpi ParamAtma residing in the iMdriya-s of their sthUla dEha - considered as pratIka. They offer all the kaRma-s performed by their iMdriya-s to biMba rUpi ParamAtma and perform His upAsana without ahaMkAra or mamakAra.

>Dear Shri SGP Acharya -

>Namaskaragalu.

>Some additional information on the details provided by you.

>

> > > niraMsha jIva-s are those that can exist in one form at one place and time but they do not have the capability to exist in any other form elsewhere at the same time. All humans, animals and lesser lives up to a blade of grass come under this category.In the increasing order of tAratamya, the following are the 7 niraMsha jIva-s:- 1. tR^iNa - insignificant blade of grass 2. krimi - worms are superior to grass 3. dvija - birds are superior to insects 4. pashu - animals are superior to birds 5. narOttama - humans are superior to animals 6. janapa - all emperors are superior to humans except the 100 kings like haihaya etc.., referred in the guNa tAramya saMdhi 7. naragaMdhaRva - manuShya gaMdhaRva-s are superior to emperors

>Considering 32 kaxa tArataMya

>[http://home.comcast.net/~hanuma/taratamya_chart.htm], kaxas 32, 31 & 30 are niraMshas and are karma yogis. There are many variations in kaxa 32 though all of them are referred as manushyOttamas. The details are covered by Shri Jagannatha Dasaru in Sandhi ArOhaNa tArataMya.

He starts the sandhi as sthAvarana nOdalke truNa krimi jIvaruttama - krimigaLindalajAvi gO gaja vyAghra siMhagaLimda shUdrAdi etc.

Shri Vijaya Dasaru in one of his tArataMya suladis - "tArataMyave kELi nIchakramAnusAra" mentions the same as follows:

tRuNa lata auShadha gulma bhUruha ivu sthAvara venipAvu vArisaMchAra krimi pakShi mRugaMgaLella nUru guNAdhika, sthAvara nOde byAre byAre yeNise voMdariMdAraMbhisi nUru pariyaMtara vAgutivakO I rItiyalli ivu jaMgamagaLenni pUrutiyalli yellA muMdekELi mUroMdu jAti varNa manujOttamare vuMtu hAruva rAjanya vaishya shUdra Araidu kELuvadu anulOma pratilOma........

Usually in manushyOttama category, they include tRuNa, lata, auShadha, gulma, krimi, pakShi [again there is tArataMya here among the birds & plants, etc.], mRuga [ again there is tArataMya among animals], kshtriyas, vaishyas, shUdras, anulOma, pratilOma, brahmaNa, turyAshrami, vAnaprastha, gruhastha, brahmachari, etc. All this is included in manushyOttama category for easy understanding.

The above jIva-s constantly perform uttama kARma-s and they become entitled for bhagavad anugraha. There are 3 types of yOgi-s 1) bhakti yOgi, 2) j~nAna yOgi & 3) kaRma yOgi.> > brahma dEvaru and the other R^iju-s are bhakti yOgi-s Kaxa 3 through kaxa 18 [Ganapati, Dhanapa, shEShashatasta dEvatas & others sanaka and other R^ishi-s are j~nAna yOgi-s

Kaxa 19 through 29 [Again we have j~jAna & vij~jAna yogis here which will be covered in following padyas by Shri Jagannatha Dasaru]

The above listed 7 jIva-s mAnuShOttama-s are kaRma yOgi-s. Performing kaRma > is important to them.

Kaxa 30, 31 & 32

There is tAratamya among them, in the order that they have the combination > of kaRma-j~nAna-bhakti, j~nAna-bhakti or bhakti alone. brahma dEvaru is the most superior yOgi.

All the 3 category yogis perform karma & will have j~jAna & bhakti. The bifurcation is based more on number of karma, j~jAna & bhakti specific janmas each of these category souls take. In this sandhi there is clear mention of karma & j~jAna yogis having specific set of karma specific janmas, j~jAna specific janmas & bhakti specific janams. As such there is no mention of bhakti yOgis having karma or j~jAna specific janmas. They are referred as AnAdi kAla aparOxins.

>Regards

>Prasanna Krishna

Elu vidha jIvagaNa bahaLa su

rALi saMkhyAnEmavuLLadu

tALi naradEhavanu brAhmaNakuladhalavatarisi

sthUlakaRmava toredu gurugaLu

pELidaRthava tiLidu tatta

tkAladhaRma samaRpisuvaru kaRmayOgigaLu.....HKAS_23-04

Elu vidha jIvagaNa = the group of 7 jIva-s from the blade of grass till the manuShya gaMdhaRva-s

bahaLa = many in numbers

surALi = the group above them i.e. dEva gaMdhaRva-s till brahma dEvaru

saMkhyAnEmavuLLadu = limited in numbers

naradEhavanu tALi = the previous 7 jIva-s obtain mAnava sharIra

brAhmaNakuladhalavatarisi = take birth in brahmin kula

gurugaLu pELida = as told to them by their gurus in their respective janma-s

aRthava tiLidu = understanding the meanings of shAstra-s

sthUlakaRmava toredu = leaving aside the external jaDa kaRma-s (meaning kaRma-s without proper anusaMdhAna)

tattatkAla = as per that time reference

dhaRma = dhaRma & kaRma

kaRmayOgigaLu = the niraMsha jIva-s who are kaRma yOgi-s

samaRpisuvaru = offer those kaRma-s to biMba rUpi ParamAtma residing in their heart

There are innumerable numbers of jIva-s belonging to the 7 class from the blade of grass till manuShya gaMdhaRva-s.

However, the class of brahmAdi dEvata-s has a limited number of jIva-s. According to the reference, 'shatakOTyIhi dEvAnAM' they are 100 crores in number. They are thus limited in number for example, vasu gaNa, R^idra gaNa, Aditya gaNa R^iju gaNa etc..

The 7 types of jIva-s right from the blade of grass obtain janma in a promotional order of tR^iNa, krimi, dvija, pashu etc. and obtain mAnava sharIra in brahmaNa kula by saMskAra vishESha.

After being born in brahmaNa kula they turn down kamya kaRma and by way sadguNa upadEsha, they understand the meaning of shAstra-s and perform satkaRma-s and perform dhaRma, kaRma defined according to those times and places and they offer all these kaRma-s performed by the sthUla dEhagata iMdriya-s to biMba rUpi ParamAtma and they are thus called kaRma yOgi-s.

hIna kaRmagaLiMda bahuvidha

yOniyali saMcharisi prAMtake

mAnuShattvanaidi saRvOttamanu hariyeMdu

j~nAnabhaktigaLiMda vEdO

ktAnusAra sahasra januma

nyUna kaRmava mADi harigaRpisida naMtaradi...........HKAS_23-05

hIna kaRmagaLiMda = pApa kaRma-s

bahuvidha = many types

yOniyali = species (in janma-s)

saMcharisi = taking birth

prAMtake = in the end

mAnuShattvanaidi = obtaining manuShya janma (understand as brAhmaNa janma)

sahasra januma = a 1000 janma-s in brahmaNa kula

vEdOktAnusAra = as said in the vEda-s

anyUna kaRmava mADi = dOSha rahita satva kaRma-s

saRvOttamanu hariyeMdu = with the uttama j~nAnAnusaMdhAna that viShNu is saRvOttama

j~nAnabhaktigaLiMda = with proper j~nAna & bhakti

harigaRpisida naMtaradi = after offering them at the Lotus Feet of ParamAtma

The 7 nirAMsha jIva-s perform many pApa kaRma-s in their previous janma-s and obtain birth in many yOni-s and they are ultimately born in mAnava-s in many places of the earth. By way of their sAMskArika phala, they are born in this bharata khaMda and that too in the brahmaNa kula, which is considered superior.

After a 1000 births they are born in the uttama vaiShNava kula and embrace the madhva mata and understand that this world is real, ParamAtma is supreme, vAyu is jIvOttama, paMcha bhEda, tAratamya, from a guru and study vEdic shAstra-s and perform dOSha rahita kaRma-s i.e. they perform the prescribed kaRma-s and avoid proscribed kaRma-s and offer these at the Lotus Feet of ParamAtma.

This is the process of kaRma sAdhana for nirAMsha jIva-s.

And then.. see next stanza.

> Dear Shri SGP Acharya

> Namaskaragalu.

> hIna kaRmagaLiMda bahuvidha

> > yOniyali saMcharisi prAMtake

> > mAnuShattvanaidi saRvOttamanu hariyeMdu

> > j~nAnabhaktigaLiMda vEdO

> > ktAnusAra sahasra januma

> > nyUna kaRmava mADi harigaRpisida naMtaradi...........HKAS_23-05

> >

> >

> > After a 1000 births they are born in the uttama vaiShNava kula and embrace the madhva mata and understand that this world is real, ParamAtma is supreme, vAyu is jIvOttama, paMcha bhEda, tAratamya, from a guru and study vEdic shAstra-s and perform dOSha rahita kaRma-s i.e. they perform the prescribed kaRma-s and avoid proscribed kaRma-s and offer these at the Lotus Feet of ParamAtma.

> >

>

> The vyAkhyAnas of Shri Sankarshana Wodeyaru & Shri Gorebal Hanumantara Rayaru say that the first among the 1000 janmas which should be continuous will be brahmana janma since the padya says "vEdOktAnusAra....". The process of purification to get j~jAna specific janmas start when he takes the first janma among the 1000. Since the no. of janmas that are karma specific are 1000 which are much higher than j~jAna & bhakti specific janmas which get covered in next padya, they are called karma yOgi-s.

>

> Regards

> Prasanna Krishna

>

hattu janumagaLalli hari sa

RvOttamma surAsuragaNARchita

chitrakaRma vishOkanaMtAnaMtarUpAtma

satyasaMkalpa jagadu

tpatti sthiti laya kAraNa jarA

mR^ityuvaRjitaneMdupAsanegaida taruvAya......HKAS_23-06

hattu janumagaLalli = in the next 10 janma-s

hari saRvOttamma = with the uttama j~nAnAnusaMdhAna that sakala durita parihAraka ParamAtma is saRvottama

surAsuragaNARchita = that the dEvata-s and asura-s look up and praise Him - perform His pUja

chitrakaRma = performs jagad vyApAra which astonishes them

vishOka = He is never unhappy, - meaning always happy (anaMda svaUpa)

anaMtAnaMta rUpAtma = unusual infinite avatAra-s & rUpa-s

satyasaMkalpa = saMkalpa according to His ichCha is satya saMkalpa

jagadutpatti sthiti laya kAraNa = He being the cause of sR^iShTi, sthiti, laya etc.

jarAmR^ityuvaRjitaneMdu = does not have birth, old age, death and other sufferings

upAsanegaida taruvAya = after doing such upAsana in 10 brahmaNa kula-s like this

As discussed in the previous stanzas, after having 1000 janma-s in brahmaNa kula, the next 10 janma-s in brahmaNa kula are very important. In these next 10 brahmaNa janma-s, the person would obtain the firm knowledge that hari shabda vAchya viShNu saRvOttama is saRvOttama and would also obtain the knowledge that all the dEvata-s and daitya-s worship Him.

The sura-s (dEvata-s) usually worship ParamAtma by their very nature. However, the svarUpataH tamO yOgya asura-s (daitya-s) have enmity towards ParamAtma. They worship ParamAtma by their enmity in Him. How do we say so?

1) 'asu' - means prANa - indicating svarUpEMdriya-s and 'ra' - means ramaNa (one who does krIDa). Thus, He does krIDa in the svarUpEMdriya-s.

2) prahalAda, vibhiShaNa, bali were all born in daitya kula. But they were uttama chEtana-s. ParamAtma was worshipped by these asura-s.

3) In the purANa-s and itihAsa, we read about vR^iShabhAsura, gayAsura and other daitya-s worshipped ParamAtma and asked for boons at the time of their death. vR^iShabhAsura used to regularly worship narasiMha sAligrAma. Since he fought with ParamAtma and died the tirupati mountain was named as vR^iShabhAchala. As per the request of gayAsura, viShNu pAda was installed at gaya and when one offers piMDa to the pitR^i-s at the viShNu pAda at gaya, the pitR^i-s would obtain sadgati.

ParamAtma does astonishing vyApAra-s in the world. He is thus described as 'chitrakaRma'. He has nityAnaMda as His svarUpa is itself AnaMda. He does not have the sorrows that the other chEtana-s have. He has infinite avatAra-s and rUpa-s.

Although He has the capability to change any thing, He does not change the svarUpa of the chEtana-s as per His satya saMkalpa. His saMkalpa is indestructible.

He causes the sR^isTi, sthiti, laya etc. vyApAra-s.

After a person does such above upAsana in 10 janma-s, what next? That is explained in the next stanza.

Dear Shri SGP Acharya -

Namaskaragalu.

Some additional info. on "surAsura gaNArchita" from Pancharatna prakAshika of Shri Gorebala Hanumantarayaru.

He defines sura-asura as amukta dEvatas & mukta jIvas - muktAmukta gaNArchita.

I am reproducing the same here:

----------------

asura gaNa = illi daitya gaNa veMdu artha mADabAradu. asu eMdare - "asubhi svarUpEMdriyai: chinmAtrai: ramaMtE

svarUpAnaMdamanubhavaMtItyasurA:"" - varadarAjIya

tAtparya nirNaya tIka

Also for

"vaMdE bhavaghnamamarAsurasiddhavaMdyaM" - Shri mahAbhArata tAtparya nirNaya

adhyAya - 2 shlOka 58, Shri vAdiraja Gurusarvabhowma comments as follows:

asUn ramayaMti harShayaMtIti asurAstatvAbhimAnina: | asUn rUpayaMtItyasurUpA iti phalitArthakathanam |

siddhA: muktAshcha tE asurA: tatvAbhimAninashcha tE amarAshcha asurAsurasiddhA: |

asurUpa suraishcha muktairvaMdya iti || "anAnubhUtiravadunvAna" iti shrutE: ||

asurANAM bhaktyabhAvAt asurANAM muktyabhAvAt ukta utpatyA asurAstatvAbhimAninO dEvA: ||

------------------

[Somone can translate the word to word meaning]

Regards

Prasanna Krishna

>surAsuragaNARchita = that the dEvata-s and asura-s look up and praise Him - perform His pUja

>

>The sura-s (dEvata-s) usually worship ParamAtma by their very nature. However, the svarUpataH tamO yOgya asura-s (daitya-s) have enmity towards >ParamAtma. They worship ParamAtma by their enmity in Him. How do we say so?

>1) 'asu' - means prANa - indicating svarUpEMdriya-s and 'ra' - means ramaNa (one who does krIDa). Thus, He does krIDa in the svarUpEMdriya-s.

>2) prahalAda, vibhiShaNa, bali were all born in daitya kula. But they were uttama chEtana-s. ParamAtma was worshipped by these asura-s.

"Prasanna Krishna wrote on June 27, 2007 :

> Some additional info. on "surAsura gaNArchita" from Pancharatna

> prakAshika of Shri Gorebala Hanumantarayaru.

>

> He defines sura-asura as amukta dEvatas & mukta jIvas - muktAmukta

> gaNArchita.

>

> "vaMdE bhavaghnamamarAsurasiddhavaMdyaM" - Shri mahAbhArata tAtparya nirNaya

> adhyAya - 2 shlOka 58, Shri vAdiraja Gurusarvabhowma comments as follows:

>

> asUn ramayaMti harShayaMtIti asurAstatvAbhimAnina: | asUn rUpayaMtItyasurUpA

> iti phalitArthakathanam |

> siddhA: muktAshcha tE asurA: tatvAbhimAninashcha tE amarAshcha

> asurAsurasiddhA: |

> asurUpa suraishcha muktairvaMdya iti || "anAnubhUtiravadunvAna" iti shrutE:

> ||

> asurANAM bhaktyabhAvAt asurANAM muktyabhAvAt ukta utpatyA

> asurAstatvAbhimAninO dEvA: ||

>

> ------------------

>

> [Somone can translate the word to word meaning]

asUn ramayaMti = harShayaMtIti = those who give happiness to the indriya-s; asurAstatvAbhimAnina: = "asura-s" (in this context) are tatvAbhimAni-s; asUn rUpayaMtItyasurUpA iti phalitArthakathanam = The finally consequent meaning is that those who make the indriya-s function|

siddhA: = muktAshcha = siddhAs means the liberated. tE asurA: tatvAbhimAninashcha tE amarAshcha = Those "asura-s" (tattvAbhimAni-s) and those amara-s (devata-s);

> asurAsurasiddhA: |

It should be "amarAsurasiddhAH" = amara-s, tatvAbhimAni-s and mukta-s.

asurUpa suraishcha muktairvaMdya iti = propitiated by the gods, tattvabhimanis and the liberated.

"anAnubhUtiravadunvAna" iti shrutE: = The shruti also says that the Lord puts the inexperienced humans in the heinous samsAra.

"samyaganubhavarahitAn manushhyAn avame samsAre vartayan |"

Why such meaning is to be given to the word asurAs? That is answered -

asurANAM bhaktyabhAvAt asurANAM muktyabhAvAt = Asuras (univeraslly) cannot have devotion and (universally) are not eligible for moxa.

Thus by "ukta utpatyA" = the derived meaning;

asurAstatvAbhimAninO dEvA: = asurA-s means attvAbhimAni devata-s.

Regards,

Kesava Rao

> Prasanna Krishna

Prasanna Krishna wrote on July 04, 2007 :

> Also in my earlier mail I reproduced Shri varadarAjIya tIka as followsL

>

> "asubhi svarUpEMdriyai: chinmAtrai: ramaMtE svarUpAnaMdamanubhavaMtItyasurA:"" - varadarAjIya tAtparya nirNaya tIka

> Does this mean those who enjoy the bliss through their svarUpEndriyas instead of depending on external factors for their anaMda, i.e. muktas?

Yes, in this interpretation, asura-s means mukta-s. Only thing is in that case, siddhAH cannot be interpretd as mukta-s (it will be repetition). In this case, varadarajiya would have given a different meaning for siddhAH (other than mukta-s to avoid punarukti).

Regards

Kesava tadipatri

> Prasanna Krishna

mUru janumagaLalli dEhA

gAra pashu dhanapatnimitraku

mAra mAtApitR^igaLalliha snEhadiMdadhika

mAramaNanali biDade mADuva

sUrigaLu I uktajanumava

mIri paramAtmana svadEhadi nODi

sukhisuvaru.........................HKAS_23-07

mUru janumagaLalli = in the next 3 janma-s after spending the 10 janma-s as described in the previous stanza

dEha = paMchabhoutika sharIra

agAra = the owned house in which one is residing

pashu = animals like cows or pets like cats etc...

dhana = wealth, earnings or grains

patni =wife

mitra = friend

kumAra = children

mAtApitR^igaLalliha = parents and others

snEhadiMdadhika = bhakti exceeding the freindship in the above things or bengs

mAramaNanali = laxmI pati ParamAtma

biDade = always, constantly

mADuva = showing bhakti

sUrigaLu = j~nAni-s who have such bhakti

I uktajanumava mIri = after finishing the 3 janma-s as above i.e. in the 4th janma

paramAtmana = biMba rUpi shrIman narAyaNa

svadEhadi = in the heart of the sthUla dEha

nODi = would see

sukhisuvaru = would be happy that all vyApAra-s are biMba kriya

As explained in the previous stanzas, after spending 1000 janma-s in vipra kula and the next 10 janma-s in brahmaNa kula and obtaining uttama j~nAna, in the next 3 they janma-s they would have extreme bhakti in ParamAtma.

In these 3 janma-s they would have love & bhakti in laxmI pati ParamAtma more than the love they would have in themselves, their house, wife & children, cows & other pets, their own & ancestral wealth, their friends and relatives and they would be defined as bhakti yOgi-s or sUri-s (j~nAni-s).

Such bhagavad bhakta-s after spending 3 janma-s as above, then in the next janma i.e. the 4th janma (ukta janumava mIri) they would perform the upAsana of svadEha biMba mURti and they would ultimately see ParamAtma Himself (pratyaxa ParamAtma). After this biMbAparOxa daRshana they would experience happiness of having seen Him.

Reference:-

"nirAMshA satsAdhnaAyOchita janma sahasrataH

j~nAnamti dashabhiH prApya sadbhaktiM tribhirApyacha

dR^iShTvAhR^idisthitaM muchyaMtEhyatastE kaRmayOginaH"

---prakAsha saMhita

Gist:-

1) The 7 types of niraMsha jIva-s perform satkaRma-s in a 1000 janma-s and they become kaRma yOgi-s.

2) In the next 10 janma-s, they obtain the knowledge of hari saRvOttamatva, vAyu jIvOttamatva, paMcha bhEda, tAratmaya.

3) In the next 3 janma-s they perform sAdhana by becoming bhakti yOgi-s

4) After this i.e. in the 4th janma they would obtain biMbaparOxa

dEvagAyakajAna chirapitR^i

dEvarellaru j~nAnayOgiga

LAvakAlaku puShkara shanaishchara uShA svAhA

dEvi budha sanakAdigaLu mE

ghAvaLI papaRjanya sAMsharu

I ubhayagaNadoLagivaru vij~nAna yOgigaLu......HKAS_23-08

ajAna = ajAnaja dEvata-s (see discussions in HKAS_21 from 34 to 47)

dEvagAyaka = dEva gaMdhaRva-s (they are at the lowest level in saMsha dEvata)

chirapitR^i = chirapitR^i-s who are higher than dEva gaMdhaRva-s

dEvarellaru = all dEvata-s

j~nAnayOgigaLu = are j~nAna yOgi-s

AvakAlaku = at all times

puShkara = kaRmAbhimAni puShkara is superior

shanaishchara = shani (bhUmi abhimAni) is superior to him

uShA = uShA dEvi (wife of ashvini dEvata-s is superior to shani

budha = budha is superior to uShA

svAhAdEvi = svAhA dEvi (wife of agni) is superior to uShA

mEghAvaLI papaRjanya = mEghAbhimAni paRjanya is superior to svAhA dEvi

sanakAdigaLu = sanaka, sadAnaMda, sanatsujAta, sanatkumAra, are all superior to paRjanya

I ubhayagaNadoLage = among the ajAnaja-s and kaRmaja-s

ivaru vij~nAna yOgigaLu = in the view of ajAnaja-s, the kaRmaja-s are vij~nAna yogi-s

sAMsharu = these two sAMsha dEvata-s

In this stanza, JagannAtha dAsa now turns our attention towards the sAMsha jIva-s.

The sAMsha jIva-s are of two types:-

a) j~nAna yOgi-s - who belong to the dEvata class of dEva gaMdhaRva-s, ajAnaja-s, chirapitR^i-s are 'pratIkAlambana'. They see ParamAtma in the pratIka adhishThAna and perform His upAsana and thus obtain His daRshana.

b) vij~nAna yOgi-s - puShkara, shanaishchara, uShA, svAhA, budha, sanaka & others (sadAnaMda, sanatsujAta & sanatkumAra), paRjanya are 'apratIkalaMbana'. They perform 'vyAptOpAsana'. See HKAS_10-03

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-February/001384.html

for a discussion on vyAptOpAsAna.

Reference for the above lies in -

"dEvagaMdhaRva pURvAshchAjAnajAMtAH samastashaH pratIkAlaMbanA sAMshAH kramAshcha j~nAna yOginaH apratIkAlaMnAshcha prAyO vij~nAnayOginaH

kaRmadEvAjAnajAdyA dEva dAsAH kramAvarAH dEvagaMdhaRva paRyaMtA sAMshAH saRvE prakIRtitaH" ----prakAsha saMhita

The j~nAna yOgi-s are as under:-

dEvagAyakaru - these are dEva gaMdhaRva-s who sing in the hall of iMdra. tuMbura is most famous among them. They are ajAnaja dEvata-s. The dEva gaMdhaRva-s are at the lowest level among the sAMsha dEvata-s. However, they are higher than kaRma yOgi-s.

chirapitR^igaLu - chirapitR^i-s are higher among the pitR^i-s. chirapitR^i-s are higher than dEva gaMdhaRva-s in tAratamya.

dEva gaMdhaRva-s, chirapitR^i-s, ajAnaja-s are j~nAna yOgi-s & pratIkAlaMbana.

Those who are born to ajAnaja dEvata-s are called anAkhyAta ajAnaja-s. ajAnaja-s are superior to anAkhyAta ajAnaja-s.

The vij~nAna yOgi-s are as under:-

They are apratIkAlaMbana dEvata-s.

puShkara - is kaRmAbhimAni dEvata for all the shubha-ashubha-mishra kaRma-s going on in the jIva-s lower than him. According to the prEraNa of biMba rUpi ParamAtma, vAyu dEvaru performs shubha kaRma-s through puShkara and existing in asura-s (via) puShkara performs all the ashubha kaRma-s through the tatvAbhimAni dEvata-s. The kaRma phala-s are bestowed to the jIva, which exists in the sthUla dEha. dvaMdvAtIta jIva-s are not connected to the vidhi-niShEdha. triguNAtIta jIva-s (niRguNa) are not connected to kaRma.

shanaishchara - shani is the son of sURya & chAyA dEvi. He is one among the navagraha-s. shani troubles the jIva-s according to the anAdi kaRma of the jIva-s. shani is pR^ithvI tatvAbhimAni dEvata. He is superior to puShkara.

uShA - uShA dEvi is the wife if ashvini dEvata-s (nAsikEMdriyAbhimAni). She is superior to shani.

budha - budha is the son of chaMdra. He is one among the navagraha-s. He is superior to uShA dEvi.

svAhA - svAhA dEvi is the wife of agni. She too is tEjObhimAni dEvata and vAgAbhimAni dEvata like agni. She is superior to budha.

paRjanaya - paRjanya dEvata-s are mEghAbhimani dEvata-s. There are 27 naxatra-s. thus there are 27 paRjanya-s. They are controlled by dEVEMdra. According to the orders of dEvEMdra, they pour rains on the earth. They are superior to svAhA dEvi but lower than sanakAdigaLu.

sanakAdigaLu - sanaka, sadAnaMda, sanatsujAta and sanatkumAra are the mAnasa putra-s of brahma dEvaru. They are vij~nAna yOgi-s, brahma j~nAni-s. They are all superior to paRjanya.

pratIkAlaMbana j~nAna yOgi-s and apratIkAlaMbana vij~nAna yOgi-s are both superior to kaRma yOgi-s.

Some points to be noted:-

1) There are 92 ajAnaja dEvata gaMdhaRva-s.

2) There are 2, 99, 99, 900 R^iShi-s

3) There are 908 apsara strI-s

4) agni putri-s i.e. gOpikA strI-s are 16100. They are lower than anAkhyAta ajAnaja-s.

5) vibudha-s - 100

6) dEva bhR^itya pitR^i-s - 100

7) dEvabhR^itya asura-s - 100

8) gaMdhaRva gAyaka-s - 100

9) nR^itya apasara-s - 100

10) siddharu - 70

11) yaxa-s - 70

12) rAxasa-s - 30

13) parichAraka chAraNa-s 30

14) bhUta-s - 70

15) kinnara-s - 70

16) pishAchi-s - 70

17) guhya-s - 7

18) prEta-s - 70

19) vidyAdhara-s - 70

20) nAga-s - 5

Dear Shri SGP Acharya -

Namaskaragalu.

Few inputs hereunder:

>

>dEvagAyakajAna chirapitR^i

>dEvarellaru j~nAnayOgiga

>LAvakAlaku puShkara shanaishchara uShA svAhA

>dEvi budha sanakAdigaLu mE

>ghAvaLI papaRjanya sAMsharu

>I ubhayagaNadoLagivaru vij~nAna yOgigaLu......HKAS_23-08

>

>

>

>The sAMsha jIva-s are of two types:-

>

>a) j~nAna yOgi-s - who belong to the dEvata class of dEva gaMdhaRva-s, ajAnaja-s, chirapitR^i-s are 'pratIkAlambana'. They see ParamAtma in the pratIka adhishThAna and perform His upAsana and thus obtain His daRshana.

>b) vij~nAna yOgi-s - puShkara, shanaishchara, uShA, svAhA, budha, sanaka & others (sadAnaMda, sanatsujAta & sanatkumAra), paRjanya are 'apratIkalaMbana'.

All the jIvas starting from kakSha 29 (dEva gaMdharvas) to kakSha 3 (Rujus) are sAMsha's. You definitely wanted to cover them too but probably you are saying the above in this padya's context.

Also sanatkumAra doesn't belong to vij~jAna yOgi category. He is superior to the remaining 3 brahma mAnas putras and he belongs to kakSha 8 [kAma]

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-March/002744.html

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-March/002760.html

>They perform 'vyAptOpAsana'. See HKAS_10-03

>http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-February/001384.html

>for a discussion on vyAptOpAsAna.

>

Not just they perform vyAptOpAsana but every sAtvika jIva has to perform vyAptOpAsana. This includes niramshAs [kakSha 30 to 32] too. To what extent each of these perform depends on each jIva's yOgyata

>2) There are 2, 99, 99, 900 R^iShi-s

Did you wanted to mean shata-Una-shatakOTi Rushi's?

Regards

Prasanna Krishna

Missing 09,10

satyalOkAdhipana viDidu sha

tastha dEvagaNAMtarellaru

bhaktiyOgigaLeMdu karesuvarAva kAladali

bhaktiyOgyara madhyadali sa

dbhaktivij~nAnadi guNadiM

duttamOttama brahma vAyu vANi vAgdEvi......................HKAS_23-11

satyalOkAdhipana viDidu = starting from brahma dEvaru. brahma dEvaru is the lord of satya lOka

shatastha dEvagaNAMtarellaru = dhanapa, viShvaksEna etc... shatastha dEva gaMdhaRva-s etc...

Ava kAladali = at all times

bhaktiyOgigaLeMdu = bhakti yOgi dEvata-s

karesuvaru = are called so

bhaktiyOgyara madhyadali = among these bhakti yOgya dEvata-s

sadbhakti vij~nAnadi guNadiMda = good bhakti, uttama j~nAna, and other guNa-s

uttamOttama = uttama R^idra and others

brahma = chatuRmukha brahma dEvaru

vAyu = vAyu dEvaru

vANi = vEdAbhimAni saraswatI dEvi

vAgdEvi = bhakti abhimAni bhAratI dEvi

JagannAtha dAsa, now enumerates the the qualites of bhakti yOgi-s from from brahma dEvaru till dhanapa, viShvaksEna....

Starting from chatuRmukha brahma dEvaru until dhanapa, viShvaksEna etc.shatastha dEvata-s are always refered as bhakti yOgi-s. Among them, brahma dEvaru, vAyu, saraswatI dEvi and bhAratI dEvi have j~nAna, bhakti and such other guNa-s superior to R^idra and other dEvata-s.

R^ijugaNake bhaktyAdiguNa sA

hajavenisuvuvu kramadi vR^iddhyA

bjajapadavi paRyaMta biMbO pAsanavu adhika

vR^ijinavaRjitarivaroLage trigu

Naja vikAragaLillaveMdigu

dvija phaNipa mR^iDa shakra

modalAdavaroLirutihudu..................HKAS_23-12

R^ijugaNake = the 200 R^iju-s of the current brahma kalpa, they are entitled to obtain brahma padavi

bhaktyAdi = extreme bhakti in ParamAtma, uttama j~nAna, vairAgya and other

guNa = guNa-s

sAhajavenisuvuvu = those are normal to them as soon as they arrive in sR^iShTi i.e. they need not perform sAdhana like us

kramadi = in increasing order

abjajapadavi paRyaMta = until they obtain the title of brahma dEvaru

vR^iddhi = would increase (they have no tirOdhAna like R^idra & others in between)

biMbO pAsanavu = they commence upAsana of the biMba in their heart as soon as they arrive into sR^iShTi

adhika = without tirOdhAna, it would increase gradualy

vR^ijinavaRjitaru = they never have asurAvEsha or aj~nAna. They are pure in their mUla rUpa as well as their avatAra

ivaroLage = in these R^iju-s

triguNaja = triguNa-s arising due to the liMga dEha

eMdigu vikAragaLilla = never have distortion, they are not affected by kaRma, everything is puNya kaRma for them

dvija = garuDa dEvaru

phaNipa = shESha dEvaru

mR^iDa = R^idra dEvaru

shakra = iMdra dEvaru

modalAdavaroLu = until the shatastha dEvata-s

irutihudu = would have after aparOxa, tirOdhAna, distortions due to triguNa-s, aj~nAna etc.

In every kalpa, starting from chatuRmukha brahma dEvaru, there are 200 dEvata-s who are called R^iju-s. Infact, chatuRmukha brahma dEvaru is the topmost R^iju. After performing sAdhana for 99 kalpa-s, a R^iju occupies the seat of brahma. The current brahma dEvaru was 'shatAnaMda'. vAyu dEvaru is next in queue (99th place) to get the seat of brahma dEvaru. vAyu dEvaru is thus called bhAvi brahma. The next in line 98th place) is 'lAtavya' R^iju, who will occupy the seat of vAyu dEvaru.

Every R^iju has good bhakti in ParamAtma. That is usual for them. In the same way, their uttama j~nAna about ParamAtma and their vairAgya is also usual for them. This is displayed by them as soon as they arrive in sR^iShTi, not by way of sAdhana to be performed by them. By svarUpa they are bhagavad bhakta-s. They are atirOhita vimala vij~nAni-s. By nature they are aparOxi-s.

Gradually, in every kalpa, the above usual guNa-s are displayed in increasing order and they come to brahma padavi when the time is very ripe and they are thus known as jIvOttama-s. 'abja' means the Lotus Flower emanating from the Navel of ParamAtma. 'abjaja' means brahma dEvaru born from this Lotus Flower.

The R^iju-s do not have pApa-s at all. All their kaRma-s are puNya kaRma-s and not an iota of pApa. The R^iju-s are not affected by triguNa-s. Therefore they do not have the vikAra, asurAvEsha, j~nAnatirOdhana, aj~nAna etc.They never have kalyAvEsha. They are atirOhita vimala vij~nAni.

However, from garuDa, shESha, R^idra, iMdra downwards till the shatastha dEvata-s are not like this. Although they are aparOxa-s they are not nitya aparOxa-s like the R^iju-s. They have aparOxa tirOdhana. Influence of asurAvesha, kali, aj~nAna, triguNAtmaka vikAra etc.. The liMga dEha for the R^iju-s is oupachArika i.e. for name sake. They are not influenced by triguNa-s.

sAdhanAtpURvadali I R^i

jvAdi tAttvikarenipa suragaNa

nAdi sAmAnyAparOxigaLeMdu karesuvaru

sAdhanOttara svastha biMba u

pAdhirahitAdityanaMdadi

sAdaradi nODuvaru adhikArAnusAradali................HKAS_23-13

R^ijvAdi tAttvikarenipa = the R^iju-s described in the earlier stanza were tatvAbhimAni dEvata-s

suragaNa =dEvata-s

sAdhanAtpURvadali = before sAdhana

sAmAnyAparOxigaLeMdu karesuvaru = they were known to be ordinary aparOxi-s

sAdhanOttara = after sAdhana

svastha biMba = jIvAkAra biMba in the sthUla dEha

upAdhirahita AdityanaMdadi = just as one sees the sun without being obstructed by the clouds

adhikArAnusAradali = according to their yOgyata

sAdaradi = with bhakti

nODuvaru = would see biMba agrEsha by way of aparOxa

This stanza brings in the discussion on sAmAnya aparOxa & vishESha aparOxa (ordinary & special aparOxa-s). The daRshana of shrI rAma or shrI kR^iShNa during their times is sAmAnya aparOxa. sAmAnya aparOxa alone would not lead to mOxa. That is why it is sAmAnya aparOxa.

Seeing sAxAt biMba is vishESha aparOxa. By way of sAmAnya aparOxa a person would become mukti yOgya.

Looking at the saxAt rAmAvatAra and kR^iShNAvatAra with a view that they are ordinary persons is not the right aparOxa. That would be the cause of disaster. vishNu ParamAtma can only be seen by His avatAra-s and in no other way. Even those avatAra-s must be seen with proper j~nAna.

The aparOxa that we see from our sthUla dEha is refered as bAhya aparOxa. Such persons see ParamAtma as an ordinary Human Being. This pratyaxa is not aparOxa. The daRshana with svarUpa chaxuriMdriya is the true aparOxa. This is vishESha aprOxa and this would lead to mOxa.

The R^iju-s & tAtvika-s have aparOxa from anAdi kAla. They obtain sAmAnya and vishESha aparOxa as per their yOgyata at their proper times and places. All the dEvata-s reside outside the 'aMDa' are all asaMsR^iShTa. The R^iju-s and tAtvika-s residing there i.e. upto the shatastha dEvata-s are bhakti yOgi-s. They do not have aparOxa tirOdhana. Thus, they have aparOxa from anAdi kAla.

However, those tAtvika-s who are within the 'aMDa' are saMsR^iShTa. Those R^iju-s who arrive in aMDa sR^iShTi are aparOxi-s. They do not have aparOxi tirOdhAna either within the aMDa or outside aMDa. They are ever aparOxi. But those R^iju-s born within the aMDa and the other shatastha dEvata-s from R^idra downwards, would obtain saMsR^iShTi sthUla dEha. They would be affected by asurAvEsha, aj~nAna, triguNa vikAra-s and aparOxa tirOdhAna. This is the main difference between the R^iju-s and the other dEvata-s. The R^iju-s are vishESha aparOxi-s and the other dEvata-s are sAmAnya aparOxi. Although the other dEvata-s are aparOxi-s by nature, the difference exists.

After sAdhana, shatastha dEvata-s from R^idra downwards would see svabiMba according to their adhikAra. Mind well each has different level of adhikAra - just as we can see the sun very clearly when the sky is clear. However, if the sky is overcast with clouds or partly overcast, different people at different places would see the sun with different intensity depending on the thickness of cloud or they not see the sun at all although sun light is very powerful.

In the same way, svabiMba is ever powerful and radiant. When one is clouded (upAdhi) with aj~nAna, asurAvEsha and such other obstructions, although svabiMba is very powerful, He remains covered (tirOdhana) and He is thus not visible. R^idrAdi dEvata-s remove the tirOdhAna by way of sAdhana and obtain daRshana of ParamAtma (aparOxa) according to accoding to their adhikAra. This is described as 'adhkArAnusArasdali.'

It could be like a single ray of light or two rays or three rays or thousand rays according to their yOgyata.

Shri Shri SGP Acharya -

Namaskaragalu.

I have few points which require inputs related to this padya.

>From: "S G P CHAR" <sgpchar at vsnl.com>

>Date: Fri, 6 Jul 2007 19:06:58 +0530

>

>sAdhanAtpURvadali I R^i

>jvAdi tAttvikarenipa suragaNa

>nAdi sAmAnyAparOxigaLeMdu karesuvaru

>sAdhanOttara svastha biMba u

>pAdhirahitAdityanaMdadi

>sAdaradi nODuvaru adhikArAnusAradali................HKAS_23-13

>

>

>R^ijvAdi tAttvikarenipa = the R^iju-s described in the earlier stanza were

>tatvAbhimAni dEvata-s

I think "tAtvikarenipa" in the above padya should be applied to Riju's and other tatvAbhimAni dEvatas instead of intepreting it as "the R^iju-s described in the earlier stanza were tatvAbhimAni dEvata-s" though Riju's definitely are tatvAbhimAni dEvatas.

"I RijvAdi tAtvikarenipa suragaNa" - should be considered as all the tatvAbhimAni dEvatas.

>This stanza brings in the discussion on sAmAnya aparOxa & vishESha aparOxa (ordinary & special aparOxa-s).

I think there also may be few other types of aparOxa. Any inputs here will be helpful. Looks like the definition of sAmAnya aparOxa given by you is picked up from the vyAkhyAna (VyAsa Dasa Siddhanta Kaumudi) of Shri Jambukhandi Vadirajacharyaru.

Further down in his vyAkhyAna he mentions about bAHya aparOxa

In his mUla vyAkhyAna it is mentioned as :

sthUla hRudga: aparOkShastu bAhya: syAt aparOkShaka: |

rAma kRuShNAdi rUpANi bahi: pashyAnti hi kvachit ||

mAnuShtvEna pashyaMti aparOxO na sa: sRuta: ||

svarUpachakShuShA dRuSTi: aparOkSha itIryatE |

svarUpAkyAparOkShastu sarvEShAmEva muktayE" || iti ||

The first line in the above paragraph is translated into kannada as

"sthUla hRudayadiMda nOduva aparOkShavu bAhya aparOkSha venisuttade".

But I don't think the first line mean "sthUla hRudayadIMda" but means "the aparOxa in sthUla hRudaya".

As Shri Jagannatha Dasaru describes agrEsha, prAdEsha, mUlEsha, puruSha in varNa prakriya sandhi (Sandhi 9) - these rupAs exist in hRudaya kamala of sthUla dEha & svarUpa dEha. I also heard that they exist in aniruddha & liMga too and that we should have aparOkSha of the biMba in each of the 4 dEhas. The vishESha aparOkSha is definitely the biMba darshana of svarUpa hRudaya.

Also I think the darshana of biMba in all these dEhas would be through svarUpEMdriya.

Any inputs on the above points will be helpful.

>The R^iju-s & tAtvika-s have aparOxa from anAdi kAla.

This again is defined differently by Shri SankarShana Wodeyaru & Pancharatna prakAshika kararu.

The details provided by you from "anAdi kAla aparOkSha" perspective is given in the vyAkhyAna of Shri SankarShana Wodeyaru. The vyAkhyAna talks about non-existence of aparOkSha in asRujja quoting GaruDa purANa, quoting prakAsha saMhita says that all jIvas including Rijus are in sleep state in asRujya, etc.

For these reasons, the vyAkhyAna says, "anAdi" should be considered as avichchinna aparOkSha outside brahmAMda.

I came across couple of suLadis of Shri Vijaya Dasaru which probably may require further analysis.

In the suLAdi "tRuNa AraMbha mADi paramEShTi pariyaMta...."

while detailing about Rijus the following is said:

vanaja saMbhava vAyu iddalli sarvaru |

mane mADi koMDipparu hari kRupeyali |

tRuNa svarUpadalli aralava kAla biDade |

guNa rUpa kriyAdalli hari darushana |

vanaja bhavAMDadoLarIrvarigadhikAra |

anuvAgi ippudu tatva sahita |

guNa traya pariyaMta aMshi prakAsha vyApti |

sanumati mEle aMta:karaNa janya |

jananave innUru janake vuLida Ruju |

gaNavella asRujyarAgipparo |

anudina ivarella j~jAnavaMtaro sa |

jjana shirOmaNigaLo nirdOSharo |

gaNane illada rUpa tetta kAlakku su |

guNa vAridhigaLennu praLaya sahita.....

If we read "vuLida RujugaNavella asRujyarAgipparo anudina ivarella j~jAnavaMtaro" as a single statement then it gives a meaning as if Rujus have j~jAna in asRujyAvastha.

Also another statement in the same suLadi while talking about garuDa, shESha, Rudra and other tatvAbhimAni devatas

"garuDa shEShAdigaLa gaNavuMtu.....

......

hari darshalanadalli kraMENa abhivRuddhi |

charama sharIrakke pUrNa bhakuti yOgyaru |

arivadu ivarige asRujja kAlakku |

garuva tanave illa avatArAvEsha |

dharemEle baMdAga asurAvEshadiMda mAnisAnna vuNalu |

maravu puTTuvadu......

"asRujja kAlakku garuva tanave illa" - Shri Dasaru says these tatvAbhimAni-s do not have "garuva" even during asRujja.

If these tatvAbhimAnis are in sleep state then what was the necessity for Shri Dasaru to make the above statement explicitly.

I think if we get correct answers for the above points we will be closer to understand about anAdi kAla aparOkSha.

I also request Shri Keshava Rayaru to provide his inputs on this subject. I can post the quotations quoted by Shri SankarShaNa wodeyara vyAkhyAna to state that all the jIvas are in sleep state, Riju's have no aparOxa in asRujja, etc. if they are not immediately accessible. Also I can post the entire vyAkhyAna for this padya by Shri Jambukhandi Acharyaru.

Regards

Prasanna Krishna

chinnabhaktaru enisutiharu su

paRNa shEShAdyamararellA

chChinnabhakutaru nAlvareniparu bhAratI prANa

sonnODala vAgdEviyaru phaNe

gaNNa mOdalAdavaroLage ta

ttanniyAmakarAgi vyApAravane mADuvaru.......HKAS_23-14

chinnabhaktaru = having inconsistent bhakti

supaRNa = garuDa dEvaru, who has golden color wings (su - golden color, paRNa = wings)

shESha = shESha dEvaru

Adi amararellA = these and all other shatastha dEvata-s

enisutiharu = are know so - their bhakti is not as continuous / consistent like the R^iju-s - thus they have tirOdhAna in between

bhAratI = bharatI dEvi

prANa = mukhya prANa nAmaka vAyu dEvaru

sonnODala = hiraNyagaRbha nAmaka brahma dEvaru

vAgdEviyaru = brahma patni - vAgAbhimAni saraswatI dEvi

nAlvaru = these 4 dEvata-s

achChinnabhakutaru = those having continuous / constant bhakti

eniparu = are called so

phaNegaNNa mOdalAda = R^idra dEvaru who has an eye (extra) on his forehead

avaroLage = in those dEvata-s

tattanniyAmakarAgi = in the 24 tatvAbhimAni dEvata-s by those respective names

vyApAravane = perform sthUla dEha iMdriyagata vyApAra

mADuvaru = perform the as their niyAmaka-s

There are 2 types of ParamAtma bhakta-s.

1) achChinna bhaktaru - like the R^iju-s who have constant / consistent bhakti

2) Chinna bhaktaru - like garuDa, shESha, R^idra and other shatastha dEvata-s, who do not have continuous, consitent bhakti in ParamAtma. From time to time they are influenced by asurAvEsha, aj~nAna and aparOxa tirOdhAna

Chinna bhaktaru - can also be categorized as those who do bhakti in ParamAtma expecting kAmya phala. Such bhakta-s pray to R^idra, iMdra and other dEvata-s for getting short term benefits.

bhAratI dEvi, saraswatI dEvi, vAyu dEvaru and brahma dEvaru are achChinna bhaktaru because they do not have asurAvEsha, kalyAvEsha. They are atirOhita vimala vij~nAni-s. They would have j~nAna and bhakti in ParamAtma even during praLaya and they remain alert.

sonna - means golden, oDala - means belly. brahma dEvaru was born in the unusual Golden Lotus Flower emanating from the Navel of ParamAtma.. Thus he is called 'sonnODala'.

The above 4 dEvata-s are uttama dEvata-s. They do and make us do the iMdriya kaRya-s by residing in the tatvAbhimAni dEvata-s as their niyAmaka-s. These four dEvata-s give prEraNa to the tatvAbhimAni dEvata-s, the tatvAbhimAni dEvata-s give prEraNa to the jIva. This is the flow of biMba-pratibiMba kriya.

hIna satkaRmagaLeraDu pava

mAnadEvanu mALpanidakanu

mAnavilleMdenuta dR^iDhabhaktiyali bhajipaRge

prANapati saMprItanAgi ku

yOnigaLa koDanella kaRmaga

LAne mADuveneMba manujara narakakaidisuva..............HKAS_23-15

pavamAnadEvanu = vAyu dEvaru

hIna = lowly pApa kaRma-s

satkaRma = puNya kaRma-s

eraDu = these dvaMdva kaRma-s

mALpanu = he exists in the jIva, does and makes them do the same

idake = to this fact

anumAnavilleMdenuta = undoubtedly having this anusaMdhAna

dR^iDhabhaktiyali = with firm bhakti

bhajipaRge = those who pray so

prANapati = prabhu of prANA dEvaru i.e. ParamAtma

saMprItanAgi = would bestow anugraha with love

kuyOnigaLa = birth in lower yOni-s

koDanu = would not give

ella kaRmagaLa = all kaRma-s i.e, puNya, pApa and mishra kaRma-s

Ane mADuveneMba = one who says that, "I am the doer"

manujara = those person who do so

narakake aidisuva = would send them to hell

All the kaRma-s are borne out of triguNa-s. sAtvika guNa-s promote performance of puNya kaRma-s, rajO guNa-s promote performance of mishra kaRma-s and tamO guNa-s promote performance of pApa kaRma-s.

The svarUpa dEha is delicately covered by liMga dEha connected to anAdi kaRma. This liMga dEha is triguNAtmaka and has the 16 kaLE-s as described in HKAS_09-12, HKAS_09-13, HKAS_09-15 & HKAS_09-26. The svarUpa gets covered with the liMga dEha by the ichCha of ParamAtma. All the kaRma-s are displayed by the jIva, which pervades in the sthUla dEha. These kaRma-s are the result of the biMba kriya of saRvataMtra svataMtra kaRma shabda vAchya ParamAtma via mukhya prANa dEvaru who in turn is the niyAmaka for all the tatvAbhimAni dEvata-s.

mukhya prANa dEvaru does and makes the jIva do all the puNya, pApa and mishra phala-s by the prEraNa of ParamAtma. vAyu dEvaru is atirOhita vimala vij~nAni. He never has aj~nAna or kalyAvEsha. He is parama pAvana - hence called pavamAna.

pavamAna nAmaka mukhya prANa dEvaru does and makes us do the puNya kaRma-s via R^idrAdi tatvAbhimAni dEvata-s. The same tatvAbhimAni dEvata-s, by the orders of mukhya prANa make the tatvAbhimAni daitya-s do the pApa kaRma-s by us. The tatvAbhimAni dEvata-s are not affected by the pApa-s. The mishra kaRma-s are performed through puraMjana.

ParamAtma is the Initiator to vAyu dEvaru, vAyu dEvaru initiates R^idrAdi tatvAbhimAni dEvata-s and so on. This is the order of biMba-pratibiMba kriya. Thus ParamAtma Himself does and makes us do all the kaRma-s via vAyu dEvaru, who in turn controls the dEvata-s and daitya-s and the jIva performs the kriya-s through the sthUla dEhagata iMdriya-s, which is reflected in the form of actions by us. Thus vAyu dEvaru is the center for actions (after ParamAtma ofcourse!) - i.e. all dvaMdva kaRma-s.

Those who praise vAyu dEvaru with firm bhakti in this way - saying - "By the prEraNa of biMba, vAyu dEvaru is the niyAmaka in all tatvAbhimAni dEvata-s and he does and makes us do all the dvaMdva kaRma-s." - then ParamAtma would be pleased and would bestow His anugraha on them and would never give them janma in a lower yOni.

However, if one claims with ahaMkAra, mamakAra that he has himself done all the kaRma-s, such persons are sent to hell by the Prabhu of prANa dEvaru i.e. ParamAtma.

Thus, ParamAtma gives prEraNa to the jIva according to its svarUpa yOgyata, anAdi kaRma. ParamAtma gives prEraNa to vAyu dEvaru. vAyu dEvaru is the niyAmaka for tatvAbhimAni dEvata-s & daitya-s (thru tatvAbhimAni dEvata-s). This is the secret of the performance of dvaMdva kaRma-s.

dEva R^iShi pitR^i nR^ipa narare ni

paivaroLu nelisiddu avara sva

bhAva kaRmava mADi mADipa oMdu rUpadali

bhAvibrahmanu kURmarUpada

lI viriMchAMDavanu bennali

tA vahisi lOkagaLa porevanu dvitIya rUpadali....................HKAS_23-16

dEva = all the dEvata-s from R^idra, dhanapa, viShvakasEna until the shatastha dEvata-s

R^iShi = kaRmaja dEvata-s from bali till puShkara

pitR^i = ajAnaja dEvata vaRga

nararu = narAMsha-s until nara gaMdhaRva-s

nR^ipa = from mAnuSha chakravaRti-s till the blade of grass who are mukti yOgya

enipa = above

aivaroLu = 5 types of jIva-s (these include nitya saMsAri-s & tamO yOgya-s too)

nelisiddu = vAyu dEvaru exists in their sthUla dEha

avara = those trivdha jIva-s

svabhAva kaRmava = kaRma-s according to their anAdi svarUpa svabhAva

mADi mADipa = does and makes us do through the tatvAbhimAni dEvata-s and tatvAbhimAni daitya-s (via tatvAbhimAni dEvata-s)

oMdu rUpadali = in single aMsha rUpa

bhAvi brahmanu = vAyu dEvaru - who is the future brahma dEvaru

kURmarUpadali = in kURma rUpa

bennali = on his back

I viriMchAMDavanu = this brahmAMDa

tA vahisi = he carried

dvitIya rUpadali = the 2nd rUpa i.e. kURma rUpa

lOkagaLa porevanu = protects the 14 lOka-s of this brahmAMDa

There are 5 types of mukti yOgya jIva-s - 1) dEvata-s, 2) R^iShi-s, 3) pitR^i-s 4) chakravaRti-s and 5) mAnuShOttama-s

1) dEvata-s - starting from R^idrAdi dEvata-s, dhanapa, vishvaksEna until the shatastha dEvata-s. This does not include brahma. vAyu, saraswatI dEvi, bhAratI dEvi & R^iju-s. We have already discussed about R^iju-s in the earlier stanzas of this saMdhi.

2) R^iShi-s - the well known R^iShi-s and kaRmaja-s starting from bali till puShkara.

3) pitR^i-s - includes ajAnaja dEvata-s, pitR^I dEvata-s, chira pitR^i-s

4) nR^ipa - includes jIva-s like pR^ithu, nahuSha, aMbarISha and other mAnuSha chakravaRti-s until the blade of grass.

5) nara - nirAMsha mAnuSha gaMdhaRva-s, mAnuShottama-s until the blade fo grass.

By pervading in the above 5 types of jIva-s, vAyu dEvaru who is the future brahma dEvaru does and makes the jIva do all the kaRma-s according to the anAdi svarUpa svabhAva by the prEraNa of ParamAtma through the tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s by being their niyAmaka. He does this through our sthUla dEhagata iMdriya-s. This is one rUpa of vAyu dEvaru.

The other rUpa of vAyu dEvaru is that of kURma rUpa, by which he carries the entire brahmAMDa of the 14 lOka-s on his back.

shrIman nArAyaNa, by way of His viShNu kURma rUpa carried the entire brahmAMDa on His back. Taking the support of the tail of viShNu kURma, vAyu dEvaru exists in his kuRma rUpa. The brahmAMDa contains immense amount of water (aMDOdaka). vAyu dEvaru exits with the support of the tail of kURma in that aMDOdaka. shESha carries the brahmAMDa. The four legs of vAyu kURma are fixed at the four corners of aMDOdaka. The chest is pressed against the earth. The head along with the side tails (flaps) are also pressed against the earth. Space (AkAsha) is supported by the belly and the dyulOka is supported by the back. The face of kURma rUpi vAyu is towards East in the aMDOdaka, the shoulders are towards AgnEya & IshAnya, the feet are towards naiR^itya and vAyuvya. All this is explained by shrImadAchARya in bR^ihadAraNya bhAShya.

Reference:-

"sa aiSha kURmarUpENa vayuraMDOdakE sthitiH viShNunA kURmarUpENa dhAritOOnaMtadhArikaH"------ iti prabhaMjanE

vAyOstu kURmarUpasya pURvAMtashyOdakE mukham AgnEyaishAnigou bAhU pAdou niRR^iti vAyugou"

--

brahmadAraNyakOpaniShadbhAShya

guptanAgiddaniladEva dvi

saptalOkada jIvaroLage tri

saptasAviradArunUru shvAsajapagaLanu

suptasvapnadi jAgrategaLa

lAptanaMdadi mADimADisi

kluptabhOgagaLIva prAMtake tR^itiyarUpadali.....HKAS_23-17

dvisaptalOkada = 2x7 = 14 lOka-s

jIvaroLage = in the sthUla dEha of trividha jIva-s

aniladEva = pradhAna vAyu

guptanAgiddu = existing secretly at the feet of mUlEsha who lies in the 8 petalled lotus of the heart

trisaptasAviradArunUru = 3x7x1000 plus 600 = 21600

shvAsajapagaLanu = shvAsa japa (sOhaM-svAhA-haMsa)

supti = during the state of sleep, when there is no manOvyApAra

svapnadi = during the state of dream, when the dashEMdriya-s are not active

jAgrategaLali = when fully awake

AptanaMdadi = like a relative of the jIva

mADi = he does

mADisi = and makes the jIva do the same

prAMtake = at the end of the kalpa

klupta bhOgagaLa = svarUpa yOgya bhOga

Iva = would give

tR^itiyarUpadali = the 3rd rUpa of vAyu, which is the haMsa maMtra jApaka rUpa

mukhya prANa dEvaru,who performs shvAsa japa is called anila dEvaru.

anila dEvaru takes shelter at the Feet of mUlEsha nAmaka ParamAtma,who pervades in the space of the hearts of all jIva-s. The jIva resides at the feet of anila dEvaru. It is usual for the jIva to believe that that he does all the breathing on his own. However, vAyu dEvaru enables the jIva to perform breathing. anila dEvaru does the shvAsa kriya secretly, without letting the jIva know the same. This he does in the jIva-s of 14 lOka-s of the brahmAMDa. He does and and makes the jIva do 21600 shvAa japa-s per day without the knowledge of the jIva. As we already know, the shvAsa japa-s are called haMsa maMtra i.e. haMsa-sOhaM-svAhA maMtra. He does this in the jIva during the state of sleep when there is no manOvyApAra, during the state of dream, when the dashEMdriya-s are not active and when fully awake.

vAyu dEvaru doesn't ever rest. He remains ever alert and does the haMsa maMtra japa and makes the jIva do the same and bestows them sukha or duHkha or mishra phala according to their yOgyata and anAdi kaRma without crossing their limits makes them do sAdhana. mukhya prANa dEvaru is the true servant of ParamAtma.

vAyu dEvaru has the powers to perform liMga bhaMga of all jIva-s at the end of brahma kalpa. The sAtvika-s obtain liMga bhaMga after bath in virajA river, the nitya saMsAri-s get the same by the howl of vAyu dEvaru and the tAmasika-s get the same by the attack of the mace of vAyu.

In this way, vAyu dEvaru exists in the sthUla dEha of the trividha jIva-s performing the shvAsa japa. This is called tR^itiya rUpa.

shuddha satvAtmaka sharIradoLU

idda kAlaku liMgadEhavu

baddhavAgadu dagdhapaTadOpAdi

irutihudu siddhasAdhana saRvaroLagana

vadyanenisuva garuDa shESha ka

paRdimodalAdamararellaru dAsarenisuvaru.....HKAS_23-18

shuddha = pure j~nAna, bhakti & vairAgya

anavadyanu = having no aj~nAna, asurAvEsha

enisuva = jIvOttama vAyu dEvaru

liMgadEhavu = anAdi liMga dEha

dagdhapaTadOpAdi = like an inflammable cloth

irutihudu = exists

sharIradoLU = the sthUla dEha of vAyu dEvaru

satvAtmaka = has high proportion of satva guNa-s

idda kAlaku = although he has this

baddhavAgadu = he is not bound by liMga dEha, there is no tirOdhAna for his j~nAna & AnaMda

saRvaroLage = in the sthUla dEha of the trividha jIva-s

sAdhana = makes the jIva perform sAdhana by way of his haMsa japa and his niyAmakatva of the tatvAbhimAni dEvata-s

siddha = known as siddha sAdhaka

garuDa = garuDa dEvaru

shESha = shESha dEvaru

kapaRdi = R^idra dEvaru

modalAda = these and other (dEvata-s)

amararellaru = dEvata-s

dAsarenisuvaru = are his servants

vAyu dEvaru has high proportion of satva guNa in his sharIra. vAyu dEvaru has pure j~nAna, bhakti & vairAgya. He has no aj~nAna or asurAvEsha.

Reference:

"vAyustu bramaNaH putraH prakR^itou samajAyata triguNAtmaka samuddhiShtAH prAyaH satvAtmakaH sadEti"

-----paMcharAtrAgamE

All the R^iju-s have dvAtriMshatilaxaNa-s i.e. 32 laxaNa-s as listed in HKAS_21-07 see

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-March/002729.html

vAyu dEvaru is jIvakOTi praviShTharu. Just like other jIva-s, his svarUpa dEha too is covered by liMga dEha. This liMga dEha is like a thin cloth which can be burnt easily (dagdhapaTadOpAdi). We can say it hardly exists. Therefore, he is not affected by the triguNa-s. He is not bound by liMga dEha. He has arrived in sR^iShTi after he has finished his sAdhana for 99 kalpa-s. It is usual for him to serve ParamAtma. That is why he is bhagavad kARya sAdhaka.

vAyu dEvaru has no dOsha-s. He is atirOhita vimala vij~nAni. He does not get aj~nAna even during mahApraLaya. He never has aj~nAna or asurAvEsha. He is not affected by kali.

garuDa, shESha, R^idra and other dEvata-s are servants of vAyu dEvaru.

gaNadOLage tAniddu R^ijuveM

denisikoMbanu kalpashata sA

dhanavagaidAnaMtaradi tA kalkiyenisuvanu

dvinavashItiya prAMta bhAgadi

anila hanumadbhIma rUpadi

danujarellara sadedu madhvAchARyarenisidanu.......................HKAS_23-19

gaNadOLage = among the R^iju gaNa

tAniddu = he is one of them

R^ijuveMdenisikoMbanu = he is also a R^iju

kalpashata = 100 kalpa-s after coming to sR^iShTi

sAdhanava = sAdhana

gaidAnaMtaradi = after performing (sAdhana)

tA = this vAyu dEvaru

kalkiyenisuvanu = in the 101st kalpa, he is called kalki

dvinavashItiya = dvinava = 2x9 = 18 and ashitiya = 80 thus 18+80 = 98 kalpa-s

prAMta = at the end of 98th kalpa i.e in the 99th kalpa

bhAgadi = in the 99th brahma kalpa,

anila = he would be called as vAyu dEvaru

hanumadbhIma rUpadi = in his avatAra as hanuma & bhIma

danujarellara sadedu = kills the enemies of ParamAtma, who are taMO yOgya-s

madhvAchARyarenisidanu = establised satsiddhAMta in his avatAra as madhvAchARya by defeating the opposing opinions of sachChAstra-s

At the beginning of sR^iShTi ParamAtma brings in 200 R^iju-s into sR^iShTi. After 100 kalpa-s the 1st R^iju comes to be known as kalki.

In the 99th kalpa vAyu dEvaru would be known as anila dEvaru.

We must note that kalki, vAyu, brahma, lAtavya are all titles. The R^iju-s who reach that title would be known by that name itself.

vAyu dEvaru is now in the 99th kalpa position as R^iju. In order to complete the kARya of ParamAtma, this R^iju had taken avatAra as hanuma & bhIma as per His orders. He took avatAra as the son of kEsari (a kapi) and aMjana dEvi. He was therefore known as maruta. Since he is son of aMjana dEvi, he is also called 'aMjanEya'. Since he had strength & j~nAna, he came to be known as 'hanumaMta'. The word 'hanu' indicates j~nAna. During dvApara yuga, he took avatAra as 'bhImasEna'.

In both these avatAra-s as hanuma and bhIma he killed the demons and protected the sajjana-s by the grace of ParamAtma.

In kali yuga, he was born as shrIman madhvAchARya and he successfully torpedoed the 21 mata-s and established that hari is saRvOttama, vAyu is jIvottama, this world is true, paMcha bhEda exists, tAratamya exists and that ramA, brahma dEvaru and all others are in control of ParamAtma.

vishvavyApaka harige tA sA

dR^ishyarupava dharisi brahma sa

raswati bhAratigaliMdoDagUDi pavamAna

shAshvata subhaktiyali suj~nAna

svarUpana rUpa guNagaLa

nashvaravu eMdenuta pogaLuva shrutigaLoLagiddu........................HKAS_23-20

vishva = this world

vyApaka = pervading in His akhaMDa rUpa by that shape

harige = to hari nAmaka ParamAtma

tA = vAyu dEvaru

sAdR^ishyarupava = just like ParamAtma showed His virADrUpa

dharisi = takes that rUpa

brahma = chatuRmukha brahma dEvaru

saraswati = saraswatI dEvi

bhAratigaliMda =his consort bhAratI dEvi

oDagUDi = along with these 3 dEvata-s

pavamAna = vAyu dEvaru

subhaktiyali = good bhakti

shAshvata = permanent from anAdi kAla (EkamEvA advitiya rUpa)

suj~nAna svarUpana = He who has j~nAna as His svarUpa i.e. ParamAtma, who is full of j~nAna

rUpa guNagaLa = infinite rUpa-s, infinite j~nAna & infinite avatAra-s

nashvaravu = are destructible just as it happens normal mortals

eMdenuta pogaLuva = such statements made by mAyAvAdi-s in their kushAstra-s

shrutigaLoLage iddu = madhvAchARya who wrote sachChAstra-s with the help apouruShEya vEda-s & upanishad-s and defeated the arguments of mAyAvAdi-s

The word 'vishva' indicates Lord viShNu as He pervades in the entire world. Since He pervades in everything, right from a ray of light to the blade of grass and the all the small and large things in the world, He is called 'vishvavyApaka'.

The shruti-s describe vAyu dEvaru as 'vishva' . Just as viShNu ParamAtma is the prEraka for vAyu dEvaru, in th same way, vAyu dEvaru is the prEraka for all jIva-s.

'tA sAdR^ishya rUpava dharisi' – vAyu dEvaru is the prime pratibiMba of ParamAtma.

'sAdR^ishya' – here does not mean that he equals ParamAtma in any way. It means that he is the prime pratibiMba. virAD rUpi ParamAtma pervades in the entire world in His akhaMDAkAra. Since vAyu dEvaru is His prime pratibiMba, he too pervades in the entire world, just like ParamAtma. brahma dEvaru, who is slightly above vAyu in level & vAyu dEvaru pervade everywhere along with saraswatI dEvi and bhAratI dEvi – as pavamAna nAmaka vAyu dEvaru. vAyu dEvaru, who is parama pAvana, AkhaNAshmasama, prime pratibiMba of ParamAtma – is called 'pavamAna'.

'shrutigaLOLagiddu' – vAyu dEvaru (in the form of shrImadAnaMdatIRtha), explained the shruti & upanishad-s by defeating the arguments of the mAyAvAdi-s as these mAyAvadi-s were drawing wrong meanings to the the opinions of vEdavyAsa.

That love and bhakti towards ParamAtma which cannot be destroyed under any circumstances is called 'shAshvata bhakti'. Such bhakti must also have the mahAtmyA j~nAna. Then this 'shAshvata bhakti' can be called clear bhakti or unwavering bhakti. vAyu dEvaru i.e. shrI madhvAchARya has propogated with his firm bhakti that ParamAtma is absolute in all respects of His infinite guNa-s, rUpa-s avatAra-s and kriya-s.

Shri SGP Acharya -

Namaskaragalu.

>From: "S G P CHAR" <sgpchar at gmail.com>

>Date: Fri, 13 Jul 2007 18:37:40 +0530

>

>

>nashvaravu = are destructible just as it happens normal mortals

>

>eMdenuta pogaLuva = such statements made by mAyAvAdi-s in their kushAstra-s

>

Pancharatna PrakashikakAraru picks up "anashvaravu" instead of "nashvaravu"

Then the padya be read as

vishvavyApaka harige tA sA

dR^ishyarupava dharisi brahma sa

raswati bhAratigaliMdoDagUDi pavamAna

shAshvata subhaktiyali suj~nAna

svarUpana rUpa guNagaLa

(a)nashvaravu eMdenuta pogaLuva

shrutigaLoLagiddu........................HKAS_23-20

The rUpa, guNa, etc of suj~jAna svarUpa are anashvara (the one which wouldn't get destroyed at any time) - this way Vayu along with Brahma, Sarasvati & Bharati praise Shri Hari.

Regards

Prasanna Krishna

On 7/13/07, Prasanna Krishna <krish_p at hotmail.com> wrote:

> Shri SGP Acharya -

> Namaskaragalu.

>

> svarUpana rUpa guNagaLa

> (a)nashvaravu eMdenuta pogaLuva

> shrutigaLoLagiddu........................HKAS_23-20

>

> The rUpa, guNa, etc of suj~jAna svarUpa are anashvara (the one which

> wouldn't get destroyed at any time) - this way Vayu along with Brahma,

> Sarasvati & Bharati praise Shri Hari.

This meaning makes more sense in context. It seems like the reference to Mayavadis is a bit out of context, whereas taking it as 'anashva', Vayu, Brahma praise the forms and traits of Shri Hari which are all indestructible.

Even without adding the 'a', in Kannada, as per sandhi rules:

guNagaLu + anashvaru +avu becomes guNagaLanashvaravu

Since words are split across pAdas quite frequently in the Hari Kathamruta Sara, for example sa + raswati earlier in the verse , I think in this case after doing Kannada sandhi "guNagaLanashvaravu" is split in the middle guNagaLa+nashvaravu.

Is splitting words across pAdas common in other Kannada works too? I don't know much about Kannada grammar/poetry, but at first glance it seems strange that words can be split right in the middle like "sa" at the end of one line, and "raswati" in the next line.

Regards,

Prasanna

Dear Prasanna -

Namaskaragalu.

> > svarUpana rUpa guNagaLa

> > (a)nashvaravu eMdenuta pogaLuva

> > shrutigaLoLagiddu........................HKAS_23-20

> >

> Even without adding the 'a', in Kannada, as per sandhi rules:

>guNagaLu + anashvaru +avu

> becomes

>guNagaLanashvaravu

You are right. It has to be that way. It was a typo at my end.

> Is splitting words across pAdas common in other Kannada works too?

>I don't know much about Kannada grammar/poetry, but at first glance it seems strange that words can be split right in the middle like "sa" at the end of one line, and "raswati" in the next line.

It is quite common as it follows bhAmini shatpadi meter - 6 lines per padya.

I think in one of the postings earlier Shri Keshava Rayaru or Smt. Meeraji have explained this.

Regards

Prasanna Krishna

----- Original Message -----

From: "Prasanna Krishna" <krish_p at hotmail.com>

Sent: Tuesday, July 17, 2007 11:00 AM

>> > svarUpana rUpa guNagaLa

>> > (a)nashvaravu eMdenuta pogaLuva

>> > shrutigaLoLagiddu........................HKAS_23-20

>> >

>> Even without adding the 'a', in Kannada, as per sandhi rules:

>>guNagaLu + anashvaru +avu

There is no such word as "anashvaru". It is anashvara with the pratyaya "vu" (like sAmAnya + vu, visheshha + vu, etc.).

Also it can be either of the two ways and both satisfy the sandhi rules - guNagaLu + anashvaravu or guNagaLa + anashvaravu

>> becomes

>>guNagaLanashvaravu

>

> You are right. It has to be that way. It was a typo at my end.

>

>> Is splitting words across pAdas common in other Kannada works too?

>>I don't know much about Kannada grammar/poetry, but at first glance it seems strange that words can be split right in the middle like "sa" at the end of one line, and "raswati" in the next line.

>

> It is quite common as it follows bhAmini shatpadi meter - 6 lines per padya.

Not only in bhAminI shhaTpadi, but even in other various kannaDa poetic works, such split across the pAda-s is very common and infact that adds to poetic beauty. Infact such split across lines is common in Sanskrit and Telugu poetry as well.

Regards,

Kesava Rao

> Prasanna Krishna

khETa kukkuTa jalaTaveMba tri

kOTirUpava dharisi satata ni

shATarana saMharisi salahuva sakala sajjanara

kaiTabhAriya purada prathamaka

vATavenisuva garuda shESha la

lATalOchana mukhyasurarige Ava kAladali............HKAS_23-21

khETa = those who fly about in space (khaM = space, Ta = move about) – class of birds, insects

kukkuTa = humans and animals that move about on earth

jalaTavu = fishes and others which move about in water

eMba = these 3 types of jIva-s

trikOTirUpava dharisi = 3 crores of rUpa-s

satata = always

nishATarana = the asura-s who move about at night

saMharisi = killing them in every brahma kalpa (in his avatAra as hanuma, bhIma & madhva)

sakala sajjanara = all sajjana-s i.e. hari bhakta-s

salahuva = protects them

kaiTabhAriya = shrIman narAyaNa who killed kaiTabha daitya

purada = vaikuMTha

prathama kavATavenisuva = main door

garuda = garuDa dEvaru

shESha = shESha dEvaru

lalATalOchana = R^idra dEvaru – who has the third eye on his forehead

mukhyasurarige = primarily these dEvata-s

Ava kAladali = protects them always

vAyu dEvaru has his rUpa-s in 3 crores of jIva-s like khETa, kukkuTa & jalaTa as defined above. In his 3 crores of rUpa-s which are bluish, he has 4 shoulders, decorated with chakra, shaMkha, gadA & padma. All these Ayudha-s are golden color.

Reference:

"trikOTirUpaH pavanashcha

nIlAMjana nibhAH saRvE saRvE chAru chatuRbhujA

shaMkha chakra gadA padmAlamkAra paribhUShitAH

pItavAsasaH ityattra rugmairAyudhaiH"

----madhvamaMtrARtha maMjari

The daitya-s who move about are stronger at night. vAyu dEvaru has killed such daitya-s and protected sajjana-s (who are viShNu bhakta-s).

'kaiTabhariyapurada' – means vaikuMTha. madhu and kaiTabha were the two daitya-s who were born from the ear wax of ParamAtma. They started troubling brahma dEvaru as soon as he was born in the Lotus Flower emanating from the Navel of ParamAtma. ParamAtma killed them both and protected brahma dEvaru.vaikuMTha is the Abode of such ParamAtma – thus called 'kaiTabhAriyapura'.

garuDa, shESha and R^idra guard the first Door of vaikuMTha. vAyu dEvaru is their niyAmaka and protects them.

Dear Shri SGP Acharya -

Namaskaragalu.

>From: "S G P CHAR" <sgpchar at gmail.com>

>Date: Sat, 14 Jul 2007 19:00:24 +0530

>

>khETa kukkuTa jalaTaveMba tri

>kOTirUpava dharisi satata ni

>shATarana saMharisi salahuva sakala sajjanara

>kaiTabhAriya purada prathamaka

>vATavenisuva garuda shESha la

>lATalOchana mukhyasurarige Ava kAladali............HKAS_23-21

>

>vAyu dEvaru has his rUpa-s in 3 crores of jIva-s like khETa, kukkuTa &

>jalaTa as defined above.

It is not that vAyu has his rUpas in 3 crores of jIvas but vAyu with his 3 crore rUpas exist in khEta, kukkuTa & jalaTa. 1 crore rUpas in khEta, 1 crore rUpas in jalaTa & 1 crore rUpas in kukkuTa. This you clarify in your next sentence as below:

>In his 3 crores of rUpa-s which are bluish, he has 4 shoulders, decorated with chakra, shaMkha, gadA & padma. All these Ayudha-s are golden color.

Also all these rUpas are born out of kapila nAmaka paramAtma. Through these rUpas vAyu protected brahmAMDa kharpara & set it right when it split open with the Lotus Feet of Shri Trivikrama rUpi paramAtma [As detailed by Pancharatna prakAshikakAraru]

>garuDa, shESha and R^idra guard the first Door of vaikuMTha. vAyu dEvaru is their niyAmaka and protects them.

The vyAkhyAnas of Shri Sankarshana Wodeyaru & Pancharatna PrakAshikakAraru interpret this differently. Shri vAyu is mukhya pratibiMba of paramAtma and since it is said biMba reniparu sOttamaru, for garuDa, shESha & rudra, shrI vAyu is biMba, means the upAsana of shrI hari should be through vAyu. For iMdra, there are 2 doors, means through rudrAntargata vAyvaMtargata biMba mUrti upAsana, etc.

Regards

Prasanna Krishna

I R^ijugaLoLagobba sAdhana

nUru kalpadi mADi karesuva

chArutara maMgaLasunAmadi kalpakalpadali

sUrigaLu saMtutisi vaMdise

ghOraduritagaLaLidu pOpuvu

mAramaNa saMprItanAguva saRvakAladali.....................HKAS_23-22

I R^ijugaLoLage = among the 200 R^iju-s explained a few stanzas before

obba = one of the R^iju-s who comes into sR^iShTi

sAdhana = begins sAdhana as soon as he arrives in sR^ishTi

nUru kalpadi = in 100 kalpa-s

mADi = does sAdhana

kalpa kalpadali = in every kalpa of brahma kalpa

chArutara = pleasant

maMgaLa sunAmadi = the R^iju names same as those padavi-s (titles)

karesuva = the same R^iju would be called by the respective titles of those kalpa

sUrigaLu = good j~nAni-s

saMtutisi = remembering & praising those names

vaMdise = pay obeisance to them

ghOra duritagaLu = worst pApa-s

aLidu pOpuvu = would be completely destroyed

mAramaNa = laxmI ramaNa ParamAtma

saRvakAladali = at all times that we remember those R^iju-s

saMprItanAguva = would be pleased

>From among the several jIva-s that are there in asR^ijya state, ParamAtma brings 200 R^iju-s into sR^ishTi. Only one R^iju among them (let us say he is the top ranker) would start his process of sAdhana. He would continue his sAdhana for 100 brahma kalpa-s and would then be known as 'kalki'.

'kalki' – is the title that a R^iju obtains in the 101st kalpa after performing sAdhana for 00 kalpa-s. The same R^iju (kalki) would obtain different titles in different kalpa-s as he progresses on his path of sadhana for the next 100 kalpa-s. There are 100 pleasant names by which they are identified.

The same R^iju (the top ranker, who has started his sAdhana), would be called as lAtvya in the 98th brahma kalpa, as vAyu dEvaru in the 99th brahma kalpa and as brahma dEvaru in the 100th kalpa (which is indeed the 200th kalpa) The same R^iju (the so called top ranker), would be born as chatuRmukha brahma dEvaru in the Lotus Flower emanating from the Navel of ParamAtma.

The pleasant names of those 100 R^iju-s (i.e. from 101st to 200th ) are enumerated from the next stanza onwards. When the j~nAni-s remember and praise the names of these position indicative names of the R^iju then, even those pApa-s for which there is no prAyashchita, would be uprooted for destruction.

ParamAtma would always be pleased with those who remember these names and bestow His anugraha on them.

Thus chanting those R^iju names, remembering and paying obeisance to them would result in pleasing ParamAtma.

Shri SGP Acharya -

Namaskaragalu.

>From: "S G P CHAR" <sgpchar at gmail.com>

>Date: Sun, 15 Jul 2007 11:24:34 +0530

>

>I R^ijugaLoLagobba sAdhana

>nUru kalpadi mADi karesuva

>chArutara maMgaLasunAmadi kalpakalpadali

>sUrigaLu saMtutisi vaMdise

>ghOraduritagaLaLidu pOpuvu

>mAramaNa saMprItanAguva saRvakAladali.....................HKAS_23-22

>

> >From among the several jIva-s that are there in asR^ijya state, ParamAtma brings 200 R^iju-s into sR^ishTi. Only one R^iju among them (let us say he is the top ranker) would start his process of sAdhana.

In every brahma kalpa, Shri Hari gets only one Riju to sRuShTi from asRujyA vasta because after present brahma post jIva gets to mukti, present vAyu post jIva movies to brahma post, lAtavya post jIva moves to vAyu post, kalki post jIva moves to sutEja post, Ruju post 100 jIva moves to kalki post..... Ruju post 1 jIva moves to Ruju post 2 and Ruju post 1 is empty.

To fill this empty post, a Ruju yogya jIva (based on some factor) is brought into sRuShTi from aSrujya and put into Ruju post 1. Effectively this Ruju jIva has to perform 200 brahma kalpa sAdhana (moving in each kalpa to a higher post till he attains brahma post).

>He would continue his sAdhana for 100 brahma kalpa-s and would then be known as 'kalki'.

>The same R^iju (the top ranker, who has started his sAdhana), would be called as lAtvya in the 98th brahma kalpa, as vAyu dEvaru in the 99th brahma kalpa and as brahma dEvaru in the 100th kalpa (which is indeed the 200th kalpa)

Added info:

Shri Vijaya Dasaru in his suLAdi "tRuNa prAraMbha mADi....." in the same tALa says the following:

1:

tRuNa prAraMbha mADi paramEShThi pariyaMta |

eNisi guNisuvadu tArataMyadi |

gaNane vumtu kELo voMdoMdu bommAMdakke |

2:

anumAna mADasalla guNavaMtaru |

janisuvaru charma bhAvi yOgyata sA |

Dhana jIvigaLu pravahadaMte |

3:

vanaja sambhavanobba saMpUrNa biMba da |

rshana kAMbA sarvadA bahuprakAra |

4:

anila dEvanu mukhya vuLidavarigiMta |

manadichCheyalli spaStatva bhEda |

5:

dina dinadalli yenni mikkAda toMbhatteMTu |

janaru lAtavyareMdu karesuvaru |

eNike mAdi illige shata janarannu nitya |

ghanavAgi .........

At 2:, Shri Vijaya Dasaru talks about jIva's coming into sRuShTi like water flow and filling up the emptied slot and moving ahead in their sAdhana in each brahma kalpa.

At 3: Shri Dasaru talks about brahma saying that Ruju jIva who is now in brahma post is the only one who has full biMba darshana

At 4: Shri Dasaru talks about vAyu who is superior to the remaining Rujus (in terms of sAdhana and other aspects)

At 5: Shri Dasaru gives out an important pramEya saying all the Ruju's starting from Ruju post 101 till Ruju post 198) will be called as lAtavya's.

We know that 198th post is lAtavya post and looks like Shri Vijaya Dasara vAkya contradicts our understanding. For this j~jAni's say that

post 101 (kalki post) is indeed "kalki lAtavya"

post 102 (sutEja post) is indeed "sutEja lAtavya"

......

post 197 (gavya post) is indeed "gavya lAtavya"

post 198 (lAtavya post) is indeed "lAtavya lAtavya"

Regards

Prasanna Krishna

pAhi kalki sutEjadAsane

pAhi dhaRmAdhaRmakhaMDane

pAhi vaRchasvI khaShaNa namO sAdhu mahipatiye

pAhi saddhaRmaj~na dhaRmaja

pAhi saMpURNa shuchi vaikR^ita

pAhi aMjana saRShapane khaRpaTa shradhAhva..........HKAS_23-23

pAhi saMdhyAta vij~nAnane

pAhi mahavij~nAna kIRtana

pAhi samkIRNAkhya kastthane mahA buddha jayA

pAhi sumahattara suVIRyane

pAhi mAM mEdhAvi vijaya jaya

pAhi mOda pramOda saMtasa

pAhi AnaMda saMtuShTane

pAhi mAm chARvAMga chAru subAhu chArupada

pAhi pAhi sulOchanane mAM

pAhi sArasvata sumIrane

pAhi prAj~nane kapIyalaMpaTa pAhi saRvaj~na..............HKAS_23-25

pAhi mAM saRvajet mitrane

pAhi pApavinAshakane mAM

pAhi dhaRmavinEta shArada Oja sutapasvI

pAhi mAM tejasvi namO mAM

pAhi dAnashIlane sushIlane

pAhi yaj~nasukaRta yajvE yAgavaRtakane............................HKAS_23-26

pAhi prANa trANa amaRShi

pAhi mAM upadEShTa mAraka

pAhi kAlakrIDana sukaRtA sukAlaj~na

pAhi kAlasusUchakane mAM

pAhi kalihaRta kali mAM

pAhi kAla shyyamarEta sadArata subalane.................HKAS_23-27

pAhi pAhi sahO sadAkapi

pAhi gamyaj~nAna dashakula

pAhi mAM shrOtavya namO saMkIRtavya namo

pAhi mAM maMtavya kavyane

pAhi mAM dhraShTavya sakhyane

pAhi mAM gaMtavya kravyane pAhi smaRtavya......................HKAS_23-28

pAhi sEvya subhavya namo mAM

pAhi svaRgavya namO bhAvyane

pAhi mAM j~nAtavya namO vaktavya gavya namO

pAhi mAM lAtvya vAyuve

pAhi brahma brAhmaNapriya

pAhi pAhi sarasvatIpatE jagadguruvaRya....................HKAS_23-29

The pleasant names of those 100 R^iju-s (i.e. from 101st to 200th kalpa) are enumerated in the above stanzas. When the j~nAni-s remember and praise the names of these position indicative names of the R^iju then, even those pApa-s for which there is no prAyashchita, would be uprooted for destruction.

No. kalpa R^iju title Meaning

1 101 kalki repels kalki

2 102 sutEja very brave

3 103 dAsa prime servant of lord after laxmI dEvi

4 104 dhaRma dhaRmadhaRma svarUpi

5 105 adhaRma khaMDana destroyer of adhaRma

6 106 vaRchasvi has excellent brilliance

7 107 khashaNa threat to enemies

8 108 sAdhu has satva guNa

9 109 mahIpati others perform his pUja

10 110 saddhaRmaj~na has knowledge of good dhaRma

11 111 dhaRmaja promotes dhaRma

12 112 saMpURNa has understood ParamAtma very well

13 113 shubhra has pure j~nAna

14 114 vaikR^ita has several rUpa-s

15 115 aMjana bestows puNya to bhakta-s

16 116 saRShapa protector of saRpa j~nAni

17 117 khaRpaTa has buddhi to offer all kriya-s to ParamAtma

18 118 shraddhA has astika buddhi towards ParamAtma

19 119 saMdhyAta always remembering ParamAtma

20 120 vij~nAna he is superior to nityAparoxi-s

21 121 mahAvij~nAna this name - since he is nityaparOxi

22 122 kIRtana has nityasaMsmaraNa

23 123 saMkIRNa exist every where

24 124 kattha has no dOSha-s

25 125 buddha has no doubts

26 126 jayA shows utkaRSha

27 127 sumahattara saRvajIvottama

28 128 suvIRya very strong

29 129 mEdhAvI intelligent person

30 130 vijaya especially victorious

31 131 jaya victor

32 132 raMtimna name of thumb size raMtI nAmaka agni

33 133 manu j~nAna rUpi

34 134 mOda bestows aihika sukha

35 135 pramOda provides paralOka sukha

36 136 saMta has clear manas

37 137 AnaMda has more anaMda than all other jIva-s

38 138 saMtuShTa has no othe expectations

39 139 chARvAMga has a handsome body

40 140 chAru has pleasant laxaNa-s

41 141 subAhu has high strength in his shoulder

42 142 chArupada has pleasant looking feet

43 143 sulOchana has good looking eyes

44 144 sAraswata has knowledge of all vEda-s

45 145 kapi enjoys tatva j~nAna sukha

46 146 suvIra since he is ArabdhAMtagAmi

47 147 prAj~na has knowledge of tatva j~nAna

48 148 alaMpaTa not interested in viShaya-s

49 149 saRvaj~na does jagadvyApAra by alOchana

50 150 saRvajit won over all the jIva-s of this brahmAMDa

51 151 mitra friend

52 152 pApavinAshana destroys the pApa-s of j~nAni-s

53 153 dhaRmavinEta preaches especially dhaRma-s

54 154 shArada removes bonding of sukha-duHkha

55 155 Oja since he cannot be caught

56 156 sutapasvI has j~nAna siddhi because he is good tapasvi

57 157 tEjasvI has brahma tEjas because he is good tapasvi

58 158 dAnasushIla bestows their respective destination to all

59 159 yaj~nasukaRta worthy of praising

60 160 yajvE offers all his kaRma-s to ParamAtma

61 161 yAgavaRtaka makes everyone do dEvatArAdhana

62 162 prANa provides special chEShTa-s

63 163 trANa protects the jIva-s in his control

64 164 amaRSha always angry on the enemies of ParamAtma

65 165 upadEshva gives j~nAnOpadEsha to mukti yOgya-s

66 166 mAraka stops the haMsa japa at the end of life span

67 167 kAlakrIDana does krIDa as kalAbhimAni

68 168 sukaRta makes sajjana-s do satkaRma-s

69 169 sukAlaj~na gives j~nAna to sajjana-s at right time

70 170 kAlasusUchaka indicates end of life by hearing the same

71 171 kalisaMhaRta destroys, aj~nAna, daitya-s & kali,

72 172 kali binds the duShTa-s

73 173 kAla defeats the duRjana-s

74 174 rIta has extreme bhakti in ParamAtma

75 175 sadArata he draws himself to ParamAtma at all times

76 176 subala gives strength to sajjna-s

77 177 sahO he tolerates the mistakes of bhakta-s

78 178 kapi powders the duHkha

79 179 gamya obtainable by sajjana-s

80 180 j~nAna aMtaHj~nAna prEraka

81 181 dashakula exists at all places just like dashEMdriya-s

82 182 shrOtavya hears good words

83 183 saMkIRtitavya makes us perform good saMkIRtana

84 184 maMtavya tells us with his manas

85 185 kavya poetically describable

86 186 druShTavya eager to give his daRshana

87 187 sakhya makes it convenient to obtain him

88 188 gaMtavya worthy of being obtainable in pratima-s

89 189 kravya worthy of being praised by maMtra & japa

90 190 smaRtavya he is the viShaya for remembering

91 191 sEvya he accepts sEva according to our yOgyata

92 192 subhavya he is parama chatura

93 193 svaRgavya he is protects us in svaRga

94 194 bhAvya he is dhyAna viShaya

95 195 j~natavya he knows all sachChAstra-s

96 196 vaktavya he understands other viShaya-s from his guru

97 197 gavya can be known from vEda-s

98 198 lAtavya he would become future vAyu

99 199 vAyu does shvAsa japa in all chEtana-s

100 200 brahma He is the king of R^iju-s, has the highest j~nAna &

bhakti among jIva-s, he has completed his sAdhana, he is the mukhya

guru for the world, he loves the brAhamaNa-s

vAmanapurANadali pELida

I mahAtmara paramamaMgaLa

nAmagaLa saMprItipURvaka nitya smarisuvaru

shrImanOramanavaru bEDida

kAmitARthagaLittu tanna tri

dhAmadoLaganudinadaliTTAnaMdapaDisuvanu………….HKAS_23-30

vAmanapurANadali = in vAmana purANa

pELida = as told

I mahAtmara = the titles of 100 R^iju-s as listed in the preceding stanzas

paramamaMgaLanAmagaLa = names which are extremely maMgaLa

saMprItipURvaka = with bhakti and respect

nitya smarisuvaru = those who constantly remember

shrImanOramanu = ParamAtma, who pleases laxmI dEvi

avaru bEDida = whatever they ask

kAmitARthagaLa ittu = bestows whatever they desire

tanna tridhAmadoLage = His places of Residence i.e. vaikuMTha, shvEtadvIpa & anaMtAsana

anudinadali = always

iTTu AnaMda paDisuvanu = keeps them there after liMga bhaMga and keeps them happy by providing them mOxAnaMda

vAmana purANa is one among the 18 purANa-s written by vEdavyAsa dEvaru. The uttara khAMDa of this purANa enumerates the pleasant names of those 100 R^iju-s (i.e. from 101st to 200th kalpa) are itemized in the above stanzas from HKAS_23-23 to 29.

These names are extremely important and promote goodness. JagannAtha dAsa urges us to constantly remember these names. laxmIpati ParamAtma bestows His anugraha to those who do so.

ParamAtma is described as shrImanOrama since He always pleases laxmI dEvi. There is no doubt that shrImanOrama will be happy with those who always remember the names of those R^iju-s.

ParamAtma fulfils the wishes of all the bhakta-s who constantly remember these 100 names of R^iju-s by bestowing sukha on earth and mOxAnaMda after life by giving them ingredients required like j~nana, bhakti & vairAgya.

By way of liMga bhaMga, they obtain kaRma vimOchana and keeps them at places of mukti like vaikuMTha, shvEtadvIpa & anaMtasana and gives them mukti svarUpAnaMda according to their svarUpa yOgyata.

There is an interesting aspect in the phalastuti of reciting the Ruju names with bhakti.

In the padya before Shri Dasaru starts giving out the names of Rujus,

I RujugaLagobba.....

sUrigaLu saMtutisi vaMdise

ghOraduritagaLaLidu pOpuvu

mAramaNa saMprItanAguva saRvakAladali

In the above stanza Shri Dasaru explains that the smaraNa of Rujus causes aniShTa nivRutti (ghOraduritagaLilu pOpavu) iShTa prApti (mAramaNa saMprItanAguva)

In the padya after the Ruju stOtra Shri Dasaru says

vAmanapurANadali pELida

....

shrImanOramanavaru bEDida

kAmitARthagaLittu tanna tri

dhAmadoLaganudinadaliTTAnaMdapaDisuvanu………….HKAS_23-30

In this stanza he explains only about IShTa prApti (aihika & adhyAtmika) - no aniShTa nivRutti. The usage of such a factor has deep meaning that after the anugraha of Rujus there is no aniShTa.

Regards

Prasanna Krishna

I samIrage nUru januma ma

hAsukha prArabdhabhOga pra

yAsavilladalaididanu lOkAdhipadyavanu

bhUsurana oppiDiyavalige vi

shESha soukhyavanitta dAtana

dAsavaRyanu lOkapatiyenisuvudu achcharive...............HKAS_23-31

I samIrage = the current vAyu dEvaru

nUru janma = after sAdhana of 100 janma-s

prArabdhabhOga = after obtaining sthUlAparOxa and then obtaining the title of 'kalki' until obtaining the title of 'brahma' – indicating prArabdha bhOga in 100 janma-s in 100 brahma kalpa-s (the kaRma experienced after aparOxa is called prArabdha kaRma)

mahAsukha = extreme sukha prArabdha (the R^iju-s never have duHkha prArabdha)

prayAsavilladale = effortlessly

lOkAdhipadyavanu = as satyalOkAdhipati

aididanu = obtains in his 200th janma (or after 100 janma-s of prArabdha bhOga)

bhUsurana = sudhAma

oppiDiyavalige = a fistful of pressed rice (avalakki)

vishESha soukhyavanitta = gave him extreme AnaMda

dAtana = such great Donor's i.e. ParamAtma

dAsavaRyanu = vAyu dEvaru who is superior to R^idra and other dEvata-s

lOkapati enisuvudu = to be called satyalOkadhipa

achcharave = is it surprising? Meaning – it is not surprising.

vAyu dEvaru who is the future brahma dEvaru is also called 'samIra'

vAyu has 100 janma-s of mahAsukha & prArabdha bhOga – meaning – starting from the R^iju with title of kalki until the 99th brahma kalpa when he becomes 'vAyu', he experiences mahAsukha & prArabdha and in the 100th janma obtains the title of brahma dEvaru as the lord of satya lOka. The AnaMda experienced by vAyu dEvaru is superior to all other jIva-s. He is therefore jIvOtttama. The kaRma that he experiences after aparOxa is prArabdha kaRma sukha. The R^iju-s never have duHkha prArabdha.

vAyu enjoys this mahAsukha prArabdha effortlessly. He is not affected by the experience of those prArabdha kaRma. sAdhana for him is usual. bhagavad aparOxa is usual and easy for him.

The R^iju in the 99th brahma kalpa who has the title of vAyu is born in the next brahma kalpa as chatuRmukha brahma dEvaru in the Lotus Flower emanating from the Navel of ParamAtma and he would become the king of satya lOka.

sudAma was a great devotee of ParamAtma. Even when he had extreme poverty he had immense bhakti towards ParamAtma. He went to see shrI kR^iShNa at dvAraka with 3 fistfuls of 'avalakki, which was borrowed from others, since he was so poor that he could not afford anything. He tied them in a cloth and took them along with him to offer them to shrI kR^iShNa. The ever satisfied shrI kR^iShNa welcomed sudAma with respect, accepted one fistful of 'avalakki' and bestowed him with all wealth on earth and mOxAnaMda too. There is none other like such great Donor i.e. ParamAtma.

JagannAtha dAsa says that it is no surprise that such a Great Donor would bestow the title as the 'king of satya lOka' to His beloved bhakta i.e. vAyu dEvaru.

dvishatakalpagaLalli biDadI

pEsariniMdali karesidanu ta

nnoshadamararoLagiTTu mADuvanavara sAdhanava

asadupAsanegaiva kalyA

dyasura para saMharisi tA poM

basirapadavaiduvanu gurupavamAna satiyoDane…………….HKAS_23-32

dvishatakalpagaLalli = in 200 brahma kalpa (dvi = 2, shata = 100, thus 2x100=200)

biDade = without leaving

I pEsariniMdali = previously listed names

karesidanu = is called by those names

tanna vashada amararoLage = in R^idra and all other dEvata-s who are under his control

iTTu = he himself exists

avara sAdhanava mADuvanu = peforms the sAdhana for those dEvata-s and makes them do the same

asadupAsanegaiva = sOhaM upAsaka-s who claim 'ahaM brahmAsmi', do not believe in paMcha bhEda, tAratamya

kalyAdyasura = kali and other tatvAbhimAni daitya-s

para = in order to please viShNu ParamAtma

saMharisi = killed them in his avatAra as hanuma & bhIma and as shrIman madhvAchARya successfully torpedoed the 21 mata-s

tA = vAyu dEvaru

gurupavamAna = trailOkyAchARya pAvana mURti

satiyoDane = along with his consort bharatI dEvi

poMbasira padava = title as 'hiraNya gaRbha nAmaka brahma dEvaru'

aiduvanu = would obtain – i.e. the current vAyu dEvaru would obtain the title of brahma dEvaru in the next brahma kalpa

dvishatakalpagaLalli – means in 200 brahma kalpa (dvi = 2, shata = 100, thus 2x100=200).

According to His saMkalpa, the topper R^iju them would take a time span of 200 brahma kalpa-s to complete His sAdhana. This could be considered as 1st half and 2nd half time spans.

In the 1st half time span i.e. from 1 to 100 brahma kalpa, they are just referred as R^iju-s. In the 101st brahma kalpa this R^iju obtains the title of 'kali' and progressively obtains other names as listed earlier from HKAS_23-23 to 29 and in the 99th brahma kalpa he obtains the title as 'vAyu'. The same vAyu would obtain the title of 'brahma' in the next brahma kalpa. This is described as 'dvishatakalpagaLalli' by JagannAtha dAsa.

>From the 101st kalpa onwards the R^iju is known by the respective names of those brahma kalpa i.e. 101st – kalki………198th – lAtavya 199th – vAyu.

tatvAbhimAni dEvata-s existing in our sthUla dEha are under the control of vAyu dEvaru and carry out the tatva vyApAra. vAyu does and makes them do the same. This is their process of sAdhana indeed.

Existng in the sOhaM upAsaka kali and other tatvAbhimAni daitya-s, vAyu does and makes them do duShTa vyApAra, which leads them to duRgati. In his avatAra as hanuma and bhIma he killed the daitya-s and as shrIman madhvAchARya successfully torpedoed the 21 mata-s and established that hari is saRvOttama, vAyu is jIvottama, this world is true, paMcha bhEda exists, tAratamya exists and that ramA, brahma dEvaru and all others are in control of ParamAtma

This is the bhagavad kaRya sAdhana vyApAra of 199th R^iju who is known as vAyu dEvaru.

The same vAyu dEvaru is born as chatuRmukha brahma dEvaru in the Lotus flower emanating from the Golden Navel of ParamAtma in the 200th brahma kalpa.

The title of 'brahma' is referred as – 'poMbasirapadavi' where 'ponna' – means golden, 'basira' – belly. He is also referred as hiraNyagaRbha nAmaka brahma dEvaru. Since the Belly of ParamAtma is laxmyAtmaka, it is Golden Belly.

vAyu dEvaru is future brahma dEvaru. Thus bhAratI dEvi would be future saraswatI dEvi.

vAyu dEvaru is trailOkyAchaRya and therefore called 'guru'. vAyu dEvaru has a sharIra which is highly sAtvik in nature. He is the mukhya pratIka of ParamAtma and thus called 'pavamAna'.

animiShara nAmadali karesuva

aniladEvanu oMdu kalpadi

vanajasaMbhavanenisi eMbhattELuvare varuSha

guNatrayavivaRjitana maMgaLa

guNakriya surUpagaLupA

sanavu avyaktAdi pR^ithvyaMtaradi irutihudu.............HKAS_23-33

aniladEvanu = vAyu dEvaru

oMdu kalpadi = in the 199th brahma kalpa

animiShara nAmadali = by the names of the respective tatvAbhimAni dEvata-s

karesuva = called so

eMbhattELuvare varuSha = born through vAsudEva nAmaka ParamAtma as puruSha nAmaka brahma outside the aMDa in the 100th brahma kalpa and starting from that time are 100 years of that brahma kalpa, 87.5 years of which are sthiti kAla and 12.5 years are praLaya kAla.

vanajasaMbhavanenisi = he is called kamalasaMbhava

avyaktAdi = outside the aMDa, which is ramAbhimAnya avyakta tatva , where no one has entry there and from there mahatatva begins

pR^ithvyaMtaradi = pervading till the end of pR^ithvi

guNatrayavivaRjitana = ParamAtma who does have the triguNa-s

maMgaLa = shubha nAma

guNa kriya surUpagaLa = infinite virtuous qualities, kriya-s, rUpa-s

upAsanavu = upAsana of these

irutihudu = exist in the 100th kalpa

anila dEvaru i.e. pradhAna vAyu is future brahma dEvaru. As per the orders of ParamAtma, all the tatvAbhimAni dEvata-s reside in the sthUla dEha of the jIva-s and they perform the tatva kaRya-s in a controlled manner. anila dEvaru is known by the respective names of (nAmadali karesuvanu) tatvAbhimAni dEvata-s (animiShara) and does all the tatva kARya-s by the prEraNa of the biMba and makes the tatvAbhimAni dEvata-s do the same.

A R^iju, starting from the title of kalki in the 1st brahma kalpa obtains the title of vAyu in the 99th kalpa (i.e. in 199th kalpa after the start of sR^iShTi). The next kalpa is the 100th brahma kalpa. In the 100th kalpa, brahma dEvaru is born to mAyApati vAsudEva outside the brahmAMDa. As per the wish of padmanAbha rUpi ParamAtma a Golden Lotus Flower emanated from His Navel. Since laxmI dEvi existed in that Lotus Flower, it was known to laxmyAtmaka. brahma dEvaru is thus known as 'hiraNyagaRbha'.

The 100 years of this kalpa can be divided as:-

1) sthiti kAla – 87.5 years

2) praLaya kAla - 12.5 years

praLaya kAla is considered as saMdhyA kAla

Tha same vAyu dEvaru, who spends 87.5 years in the state of sthiti would be born as brahma or hiraNyagaRbha or vanajasaMbhava in the next i.e. the 100th brahma kalpa. Since he cannot go to the outside part of aMDa i.e. the avyakta tatva, he just sees the same from far away. avyakta tatva is ramAbhimAnya. vAyu pervades starting from mahatatva till the end of the pR^thvI tatva in the brahmAMDa by constantly performing the upAsana of the unusual ParamAtma, who is not bound by triguNa-s.

mahita R^ijuguNakoMdE paramO

tsaha vivaRjitaveMba dOShavu

vihitavE sari idanu pELade muktabrahmarige

bahudu sAmya j~nAna bhakutiyu

druhiNapada pariyaMta vR^iddhiyu

bahirupAsaneyuMTanaMtara biMba daRshanavu................HKAS_23-34

mahita = worth worshipping

R^ijuguNake = 200 R^iju-s

oMdE = only one

dOShavu = demerit or defect

parama utsAha vivaRjita = a R^iju would get the title of brahma in the 200th brahma kalpa. The enthusiasm that brahma dEvaru has is not seen in the rest of the 199 R^iju-s. Although all the R^iju-s belong to the same kaxa their level of sAdhana is different and therefore their levels of enthusiasm is also different. As they progress to further levels their enthusiasm increases.

eMba dOShavu vihitavE sari = if this is considered as dOSha in them, it is quite normal

idanu pELade = if we dont recognize this difference as dOSha

muktabrahmarige = between brahma dEvaru who obtains mukti after liMga bhaMga and the other R^iju-s

bahudu sAmya = we would obtain dOSha for equating them all, because they are never equal

druhiNapada pariyaMta = the 200 R^iju-s until they reach until they reach the title of brahma (200th title)

j~nAna bhakutiyu vR^iddhiyu = their j~nAna & bhakti would gradually increase as they progress to the next level and would be completed at the level of brahma (meaning he wont have tirOdhAna like R^idra and others)

bahirupAsane uMTu = has upAsana in sthUla dEha and all of brahmAMDa

AnaMtara biMba daRshanavu = after completing their sAdhana they obtain the daRshana of jIvAMtaRgata biMba

According to the saMkalpa of ParamAtma, 200 R^iju-s are brought into sR^iShTi for performing their sAdhana. They are all born aparOxi-s. Since they are worth worshipping, JagannAtha dAsa describes them as 'mahita'.

If we take take them as 1st half (100 R^iju-s) and 2nd half (another 100 R^iju-s), the 100th R^iju of the 1st half would come to the title of kalki in the 101st brahma kalpa.

Starting from the R^iju of the 101st brahma kalpa (called 'kalki') to the R^iju of the 199th brahma kalpa (called 'vAyu'), that particular R^iju would progressively obtain increased level of j~nAna & AnaMda and finally in the 200th brahma kalpa, he would obtain the title of 'brahma', where that R^iju would obtain all the j~nAna, bhakti & vairAgya that brahma dEvaru is supposed to get. That is why it is said that there is 'bhEda' (difference) between the R^iju-s. There is difference between brahma and mukta-brahma. Just as the title are different so is their level of j~nAna, bhakti & vairAgya. This is not a dOSha of the R^iju-s, but is defined as 'sAmya bhEda dOSha', which is instrumental for their sAdhana.

Reference:-

"anAdikalataH saRvE dOShahInA guNAdhikAH R^ijUnAmEka dOShasti paramOtsahavaRjanamiti" --- sattatvaratnAmAlOktEH

Gist – This sAmya bhEda exists from anAdi kAla. parama utsAha is the only ingredient for sAdhana in the R^iju-s. This is not an obstruction for them in any way. All R^iju-s belong to the same kaxa, but the levels are different.

In this way, j~nAna-bhakti-vairAgya would would increase at every level until the R^iju reaches the title of brahma (druhiNa padavi pariyaMta).

The R^iju-s do not have j~nAna tirOdhAna like R^idra and other dEvata-s. The R^iju-s are atirOhita vimala vij~nAni-s. They have sthUla dEhagata, brahmAMDagata bahirupAsa. They then obtain biMba daRshana.

>From: "S G P CHAR" <sgpchar at gmail.com>

>Date: Sat, 21 Jul 2007 19:45:58 +0530

>

>mahita R^ijuguNakoMdE paramO

>tsaha vivaRjitaveMba dOShavu

The padya states "mahita RujugaNa" which means the entire Ruju gaNa that has not yet attained mukti including brahma. This RujugaNa has one dOSha - which is "parama utsAha vivarjana". The question will be in what?

Shri Jambukhandi Acharyaru states as follows (not quoting entire vyAkhyAna):

paramOtsAha: muktyarthOdyOga: || tadrAhityaM tadalpatA || na dOSha rUpaM ||

Evam cha sAmyaM nirasya RujutvamapyapIDitam || RujUnAM Eka EvAsti

paramOtsAhavarjanam ||

Performing action for the sake of mukti is what will be missing in Ruju's. As Dasaru says at another place "hariprItyarthavAgi jagada vyApAragaLa mAduvaru" (padya 14 of same sandhi). They perform their duties with mukhya kAraNa being hari prIti.

>vihitavE sari idanu pELade muktabrahmarige bahudu sAmya

Though it looks like a dOSha (not working towards mukti) it is indeed not a dOSha and also this dOSha is acceptable otherwise there will be sAmya of amukta brahma with mukta brahmas.

Also as per Pancharatna prakAshika, the paTha for 3rd line is "vihitavE sari idanu pELdire mukta brahmarige ||"

Though the meaning is same, this paTha looks more appropriate.

Regards

Prasanna Krishna

j~nAnarahita bhayatva pELva pu

rANa daityara mOhakavu chatu

rAnanage koDuvude mOhAj~nAna bhaya shOka

bhAnumaMDala chalisudaMdadi

kANuvudu dR^igdOSha diMdali

shrInivAsana prItigOsuga tORdanalladale… HKAS_23-35

chaturAnanage = to chatuRmukha brahma dEvaru

j~nAnarahita = aj~nAna at certain times

bhayatva = fear

pELva = so called above

purANa = purANagata aikadEsha vAkya-s

daityara mOhakavu = creates mOha in daitya-s

mOha = infatuation

aj~nAna bhaya shOka = ignorance, fear, duHkha

chaturAnanage koDuvude = would brahma dEvaru ever have? Meaning – he would never have these

dR^igdOSha diMdali = due to error in the eye

bhAnumaMDala chalisadaMdadi kANuvudu = just as the planets appear to be having circular orbits, in the same way, the daitya-s perceive the brahma dEvaru has dOsha-s and this is their svarUpagata dOSha

shrInivAsana prItigOsuga = in order to please ParamAtma by depicting this to the daitya-s and increase their aj~nAna

tORdanalladale = brahma dEvaru displays so - brahma dEvaru displays to the daitya-s that he has dOSha-s in order to fool the daitya-s

It was earlier stated that chatuRmukha brahma dEvaru, is the king of R^iju-s. The shruti-s state, 'aj~nAnaM tu chatuRvAraM' – that brahma dEvaru also has ignorance, fear & sadness like ordinary mortals. Then how we justify the existence of R^iju-s? This stanza clarifies this point.

Some instances of display of ignorance by brahma dEvaru / vAyu are as under:-

1. As soon as chatuRmukha brahma was born from the Lotus Flower emanating from the Navel of padmanAbha rUpi ParamAtma, brahma dEvaru was confused to see the avyakatAkAsha which is ramAbhimAnya. This was considered as aj~nAna. brahma dEvaru immediately ran down to the root of the stalk of the Lotus flower and there he saw infinite number of brahmAMDa-s and displayed surprise and fear.

2. hanumAn, who entered laMka could not find sItA dEvi and was confused about the ways of finding her there. hanumAn never doubted about sItA rUpi laxmI dEvi. He just showed doubts about her whereabouts.

3. brahma dEvaru is not as much informed about prakR^iti as much as laxmI dEvi. He also does not know the limits of AdyaMta j~nAnaMda mahatma of laxmI dEvi.

4. Not sufficiently understanding the guNa-s of ParamAtma.

The above statements found in purANa-s are just to fool the daitya-s, but it must be understood that chatuRmukha brahma dEvaru, who is the king of R^iju-s does never have aj~nAna, doubt, fear, infatuation, duHkha.

Due to error in our eyes, we feel that entire sURya maMDala is moving in a circular manner, just as a person who is feeling giddy would feel that everything is moving round and round. In that case something is wrong with our eyes and not with sURya.

In the same way, in order to create mOha in the daitya-s according to

their svarUpa, ParamAtma creates viprIta j~nAna in daitya-s about

brahma dEvaru. This pleases ParamAtma. brahma dEvaru behaves like this

just to please ParamAtma. For a person who does not have aj~nAna even

during praLaya, how can he have aj~nAna during sthiti.

kamalasaMbhava saRvaroLagu

ttamanenisuvanu ella kAladi

vimala bhakuti j~nAna vairAgyAdi guNagadiMda

samabhyadhikavivaRjitana guNa

rameya mukhadiMdaritu nityadi

dyumaNi kOTigaLaMte kAMbanu biMbarUpavanu……… HKAS_23-36

kamalasaMbhava = brahma dEvaru

saRvaroLag = among all the trividha jIva-s

uttamanenisuvanu = is jIvOttama

vimala = without dOSha-s bhakuti j~nAna vairAgyAdi guNagadiMda = in bhakti, j~nAna & vairAgya

ella kAladi = is superior at all times

samabhyadhikavivaRjitana = ParamAtma, who has none equal to Him nor superior to Him

guNa = heap of gUNa-s

rameya mukhadiMda aritu = understands from laxmI dEvi and does upAsana of those guNa-s

nityadi = at all times

biMbarUpavanu = svarUpa biMba

dyumaNi kOTigaLaMte = as radiant as a crore of suns

kAMbanu = sees him by way of aparOxa

brahma dEvaru is jIvOttama among the crores of jIva-s.

He is several times superior to garuDa, shASha R^idra and otherv dEvata-s in terms of j~nAna, bhakti & vairAgya.

When there is none equal to ParamAtma, who can be superior to Him? Therefore ParamAtma is called 'samabhyadhikavivaRjita'. brahma dEvaru understands the guNa-s of saRvAMtaRyAmi ParamAtma from laxmI dEvi, who is superior to brahma dEvaru. ramA dEvi is the guru for brahma-vAyu. They understand about ParamAtma from her.

brahma dEvaru constantly does the upAsana of the guNa-s of samabhyadhikarahita ParamAtma and sees Him by way of biMbaparOxa as powerfully as that of a crores of suns and experiences AnaMda at all times.

j~nAnabhaktyAdyakhiLaguNa chatu

rAnanoLagippaMte mukhya

prANanali chiMtipudu yatkiMchitu korateyAgi

nyUna R^ijugaNa jIvarali kra

mENa vR^iddhi j~nAna bhakuti sa

mAna bhArati vANigaLali padaprayuktadhika…………….HKAS_23-37

chaturAnanoLage = as in chatuRmukha brahma dEvaru

j~nAna bhaktyAdyakhiLa guNa = j~nAna, bhakti & vairAgya

ippaMte = just as it exists in chatuRmukha brahma dEvaru

mukhya prANanali = exists in mukhya prAna, who is the future brahma dEvaru

yatkiMchitu korateyAgi = a little less by way of the difference in level

chiMtipudu = must meditate so

R^ijugaNa jIvarali = also in other other 98 R^iju-s

kramENa j~nAna bhakuti vR^iddhi = j~nAna, bhakti & vairAgya guNa would gradually increase and clarity on these guNa-s would increase with the increase in level

samAna = means, all the 200 R^iju-s have equal AnaMda in mOxa, but during sthiti they would have tAratamya in j~nAnAnaMda according to their level

bhArati vANigaLali = in the same way for saraswatI dEvi & bhAratI dEvi

padaprayuktadhika = all the R^iju patni-s would also get gradual increase in j~nAna, bhakti & vairAgya according to their level

'chaturAnanoLage ippaMte' - chatuRmukha brahma dEvaru was born in the Lotus Flower emanating from the Navel of ParamAtma. He is the eldest son of ParamAtma. The 199th R^iju, i.e. vAyu dEvaru, would be born as chatuRmukha brahma dEvaru in the next brahma kalpa. This chatuRmukha brahma is called 'shatAna'. He would have the highest values of j~nAna, bhakti and vairAgya among all the trvidha jIva-s. He is therefore called jIvottama.

'mukhya prANanali' – vAyu dEvaru has these just as much as brahma dEvaru has. However, vAyu is lower than brahma dEvaru by one kalpa sAdhana (chiMtipudu yatkiMchitu korateyAgi). Therefore, vAyu is lower than brahma dEvaru.

'R^ijugaNajIvarali' – the other 98 R^iju-s would gradually have decreased level of j~nAna, bhakti & vairAgya as we go down the level.

Just a recap here about the 200 R^iju-s who arrive into sR^iShTi –

1) The first half i.e. upto 100 R^iju-s are pURvARdha – they are yet to begin their sAdhana

2) The second half i.e. 101 to 200 are on the road to sAdhana from the 101st brahma kalpa until 200 brahma kalpa.

3) The 100 R^iju-s in the second half would have gradual increase of j~nAna, bhakti & vairAgya with the increae in their level in every brahma kalpa. Thus lAtavya(98) < vAyu(99) < brahma(100) in terms of j~nAna, bhakti & vairAgya

4) All the 200 R^iju-s have the same svarUpagata yOgyata. However, the svarUagata guNa-s increase with increase in their levels.

'bhArati vANigaLali' – brahma patni saraswatI dEvi is slightly higher than vAyu patni bhAratI dEvi. The consorts of other R^iju-s are also have lower levels of j~nAna, bhakti & vairAgya just as their respective husbands.

This is how we must meditate on tAratamya.

souri sURyana teradi brahma sa

mIra gAyatri girigaLoLu

tOruvudu aspaShTarUpadi muktipariyaMta

vArijAsana vAyuvANi

bhAratigaLige mahApraLayadi

bAradaj~nAnAdidOShavu harikR^ipAbaladi………….HKAS_23-38

brahma = clarity of brahma dEvaru

sURyana teradi = like sunlight

samIra = the clarity of vAyu is the same like brahma dEvaru

souri = light which enables one to see something clearly

gAyatri = in brahma patni saraswatI dEvi

girigaLoLu = in vAyu patni bhAratI dEvi

tOruvudu aspaShTarUpadi = would see it with less clarity

muktipariyaMta = until they obtain liMga bhaMga and obtain mukti

vArijAsana = brahma dEvaru

vAyu = vAyu dEvaru

vANi = vEdAbhimAni saraswatI dEvi

bhAratigaLige = bhAratI dEvi

harikR^ipAbaladi = by the kindness (grace) of ParamAtma

aj~nAnAdi dOShavu = aj~nAna and other dOSha-s

mahApraLayadi = during mahApraLaya

bAradu = they would not have

'souri' refers to a souce of light. It is possible to see / stare at small souce of light for quite some time. Be we cannot see / stare at the sunlight so easily even for a short while. Light can also interpreted as 'j~nana'. brahma dEvaru, vAyu dEvaru, saraswatI dEvi & bhAratI dEvi can see bhagavadrUpa in their aparOxa more clearly than the other R^iju-s as they have higher levels of j~nAna, bhakti & vairAgya. As the level of R^iju-s decrease, their clarity decreases too.

brahma dEvaru has more clarity about the bhagavadrUpa than vAyu dEvaru. In the same way, saraswatI dEvi has more clarity than bhAratI dEvi. However, sarawatI & bhAratI hve lower clarity than brahma & vAyu. We must understand tAratamya in this order as:- brahma dEvaru > vAyu dEvaru > saraswatI dEvi > bhAratI dEvi.

These four do not have aj~nAna even during praLaya. They are atirOhita vimala vij~nAni-s. Even after they enter the belly of ParamAtma, they have no aj~nAna. This is due to 'harikR^ipAbaladi' i.e. by the kindness (grace) of ParamAtma.

nUru varuShA naMtaradali sa

rOruhAsanu tanna kalpada

lAru muktiyanaiduvaro avaravara karedoydu

shouripuradoLagippa nadiyali

kAruNika susnAna nijapari

vAra sahitadi mADi hariyudara pravEshisuva.............HKAS_23-39

sarOruhAsanu = brahma dEvaru

nUru varuShA naMtaradali = after 100 years of his age

tanna kalpadali = during his rule as satyalOkAdhipati

Aru muktiyanaiduvaro = those jIva-s who obtain mukti

avaravara = those sAMsha & nirAMSha jIva-s

karedoydu = he takes them with him

shouripuradoLagippa = vaikuMTha – the Residence of shrIman nArAyaNa

nadiyali = virajA river flowing in the center of the 7th prAkAra of vaikuMTha

kAruNika = kind brahma dEvaru

susnAna = takes a good bath

nijaparivAra sahitadi mADi = along with mukta jIva-s

hariya udara = belly of vAsudEva nAmaka ParamAtma

pravEshisuva = would enter

The time span of 100 years of age of brahma dEvaru is defined as 'brahma kalpa'.

According to 'chatuRyuga sahasrANi brahmaNO dinamuchyatE'

There are four yuga-s with the following time spans

kR^ita yuga = 17, 28, 000 yrs

tretA yuga = 12, 96, 000 yrs

dvApara yuga = 8, 64, 000 yrs

kali yuga = 4, 32, 000 yrs

One cycle of the four yuga-s described above is called 'mahAyuga' Thus one mahAyuga consists of (17, 28,000 + 12, 96,000 + 8, 64,000 + 4, 32,000) years i.e. 4,320,000 years or 4.32 Mn years.

1000 mahAyuga-s (4320 Mn yrs) is a day for brahma dEvaru and another

1000 mahAyuga-s make up a night for brahma dEvaru which together makes up the 'dina kalpa' for brahma dEvaru.

Such 360 'dina kalpa'make up a year for brahma dEvaru. 100 years of brahma's life span is defined as 'brahma kalpa'. The shAstra-s say that kAla nAmaka ParamAtma blinks just once in a brahma kalpa.

sarOruhAsana – is brahma dEvaru who was born in the Lotus Flower emanating from the Navel of ParamAtma. 'sara+uruha = sarOruha – Lotus which splits from the water surface, Asana – seat, meaning brahma dEvaru is seated in the Lotus Flower.

brahma dEvaru would be satyalOkAdhipati for 100 years of hs life span, i.e. one brahma kalpa. The vAyu of the previous kalpa is the brahma of this brahma kalpa. Those mukti yOgya jIva-s who are born during the time of brahma dEvaru into sR^iShTi would obtain mukti along with brahma dEvaru after liMga bhaMga.

The jIva-s are of 3 types:-

1) asR^ijya – those who have not yet arrived into sR^ishTi

2) among the sR^ijya jIva-s, those who obtain liMga bhaMga in the same brahma kalpa

3) without obtaining liMga bhaMga (saliMga) they enter the belly of ParamAtma. Thus muktAmukta.

In the current brahma kalpa, brahma dEvaru would take along with him garuDa, shESha, saraswatI and others who are destined for mukti. Thus the current vAyu would obtain mukti from his position of vAyu become the future brahma dEvaru. lAtavya would become vAyu. In the same way the other R^iju-s and the R^iju patni-s would also obtain mukti into the higher level. The current R^idra would obtain mukti by going into the position of shESha. The current pARvatI dEvi would obtain mukti by becoming vAruNI dEvi. They too would not have liMga bhaMga in the current brahma kalpa. They all remain 'amukta-s'. They enter as 'saliMga' into the belly of ParamAtma.

ParamAtma has His Residence at vaikuMTha, anaMtAsana & shvEtadvIpa. These are places of mukti. virajA river flows in the center of the 7th prAkAra of vaikuMtha. This River is indeed the Sweat of mAyApati vAsudEva. This is laxmyAtmaka and ramAbhimAnya.

brahma dEvaru would bathe in the virajA River along with mukta jIva-s of his brahma kalpa (nija parivAra sahita). Then, the jIva-s would obtain liMga bhaMga i.e. the lightly covered liMga dEha would be separated from the svarUpa dEha. Then the jIva is released from anAdi kaRma i.e. anAdi kaRma vimOchana. That is why the bath in virajA River is described as 'susnAna'.

brahma dEvaru would bathe in the virajA River along with key tatvAbhimAni dEvata-s like garuDa, shESha, upto the shatastha dEvata-s and amukhya tatvAbhimAni dEvata-s till puShkara.

The other sAMsha ajAnaja dEvata-s, niraMsha manuSha gaMdhaRva-s, tR^iNAMta jIva-s would bathe in laxmyAtmaka virajA River in shvEtadvIpa.

The jIva-s obtain liMga bhaMga by the bath in virajA River, by way of kAla bhEda & sthAna bhEda and their kaRma is thus reduced. shvEtadvipagata mAyAramaNa vAsudEva would bestow svarUpgata nityAnaMda mukti. vAsudEva ParamAtma bestows removal of paramAchidhika.

brahma dEvaru enters the belly of vAsudEva along with the mukta jIva-s.

vAyu dEvaru enters the belly of vAsudEva ParamAtma along with the saliMga jIva-s i.e. amukta jIva-s.

In this way, all the jIva-s enter the belly of ParamAtma.

What then? It is explained in the next stanza.

vAsudEvana udaradali pra

vEshagaidAnaMtaradi ni

RdOSha muktaru udaradiM poramoTTu haruShdali

IshanIMdAj~nava paDedanaM

tAsana shvEtadvIpa mOxadiM

vAsavAgi vimuktaduHkharu saMcharisutiharu HKAS_23-40

vAsudEvana = vAsudEva nAmaka ParamAtma

udaradali pravEshagaidAnaMtaradi = the mukta jIva-s after entering into the Belly of ParamAtma

niRdOShamuktaru = niRdOSha mukta jIva-s

udaradiMdali poramoTTu = come out of the Belly of ParamAtma

haruShdali = with svarUpagata AnaMda

IshanIMda = from saRvaniyAmaka vAsudEva ParamAtma

Aj~nava paDedu = according to His orders

anaMtAsana = anaMtAsAna to some

shvEtadvIpa = shvEtadvIpa to some

mOxadiM = vaikuMTha to some - indicating mOxa

vAsavAgi = they live there

vimukta duHkharu = mukta jIva-s who are relieved from duHkha

saMcharisutiharu = would roam around

After obtaining liMga bhaMga, the mukta jIva-s would enter the Belly of shvEtadvIpagata vAsudEva nAmaka ParamAtma Then, as per the anugraha of ParamAtma, the paramAchChAdhika would get shifted. Then they would obtain svarUpagata nityAnaMda. Such jIva-s are called niRdOSha mukta jIva-s. IshvarEchChAvaraNa is their dOSha. Until this is removed they have no muktAnaMda.

They would then come out of the Belly of vAsudEva nAmaka ParamAtma and then enter the Belly of mUla rUpi shrIman nArAyaNa. They would join ParamAtma sannidhi. Those jIva-s who enter the Belly of vAsudEva nAmaka ParamAtma would have the paramAchChAdhika. During the time of sR^iShTi by His ichCha, ParamAtma covers the svarUpa with His ichChavaraNa before performing liMgOpadAna. This ichChavaraNa now gets shifted through laxmIdEvi. Then, these jIva-s (whose ichChavaraNa has been removed), would join shrIman nArAyaNa.

There, the jIva-s obtain svarUpagata muktAnaMda and by the orders from shrIman nArAyaNa they would be sent to anaMtAsana, shvEtadvIpa or vaikuMTha according to their tAratamya. Their sAMsArika duHkha would vanish and would experience svarUpagata nityAnaMda and roam around in these places.

satvasatva mahAsusUxmavu

satvasatvAtmaka kaLEvara

satya lOkAdhipanenipagatyalpaveraDu guNa

mukti yOgyavidallajAMDO

tpatti kAraNavalla hariprI

tyaRthavAgi jagadvyApAragaLa mADuvanu..................HKAS_23-41

satva = satva guNa – being cause of sR^iShTi

satva = a portion of this satva guNa

mahAsusUxmavu = again a minute portion of this satva guNa

satva satvAtmaka = being 3 types of satva guNa concentrates

atyalpaveraDu guNa = the two other guNa-s in small proportions i.e. small proportion of rajO guNa and small proportion of tamO guNa

kaLEvara = having mahatatvAtmaka sharIra with the above combination of triguNa-s

satyalOkAdhipanu = chatuRmukha brahma dEvaru

enipa = is known so

mukti yOgyavidalla = satva guNa of the sharIra of the mukta jIva-s after liMga bhaMga is not the same the satva guNa attached to brahma dEvaru

ajAMDOtpatti kAraNavalla = are not the cause for creation of brahmAMDa

hariprItyaRthavAgi = just in order to please ParamAtma

jagadvyApAragaLa = sR^iShTyAdi vyApAra

mADuvanu = does

chatuRmukha brahma dEvaru & vAyu dEvaru are superior to several crores of xara jIva-s. They are thus called jIvOttama-s.

The xara jIva-s are of 3 types:-

1) mukti yOgya sAtvika jIva-s

2) nitya saMsAri (mishra jIva-s) rAjasa jIva-s

3) tamO yOgya tAmasa jIva-s.

This svarUpagata difference in the svarUpa dEha of the jIva-s is anAdi nitya and unusual.

If we take a minute portion (sUxma) of the pure (shuddha) satva guNa,

that minute portion is understood to be satvAtmaka. The sharIra of

brahma dEvaru is made up of this shuddha satvAtmaka sUxma satva. This

is anAdi nitya.

The svarUpa dEha is covered by the liMga dEha which is prakR^itAtmaka.

The svarUpa dEha is relieved from the triguNa-s but has the 16 kaLe-s. This becomes the anAdi kaRma bIja. brahma-vAyu are among the crores of jIva-s. Therefore, they too are bound by liMga dEha. The asR^ijya jIva-s are not bound by liMga but it is just there without being firmly bound. ParamAtma binds the liMga dEha to the svarUpa dEha by His ichCha. This kriya is called 'liMgOpadAna' or 'liMgOpachaya'. Once the liMga dEha is firmly bound to the svarUpa, the jIva comes into sR^iShTi by the effect of triguNa-s.

The liMga sharIra of brahma dEvaru is 'satvaprachura'. rajO guNa and tamO guNa is in miniscule amounts. Thus brahma-vAyu do not have kaRma baMdhana i.e. they are not bound by kaRma. Their liMga dEha is oupachArika (just for the sake of it) like an inflammable cloth (dagdhapaTa).

The sthUla dEha of brahma-vAyu is mahatatvAtmaka. mahattatva is borne out of avyakta tatva. satvaprAchURya in the creation of mahattatva is of high order. That is why the dEha of brahma-vAyu is 'satvaprachura'. Therefore, they do not have j~nAnAtirOdhAna from anAdi kAla.

brahma-vAyu have extreme bhakti in ParamAtma. This is usual for them. They do every vyApAra to please ParamAtma and not for themselves. mukti sukha is quite normal for them. They do not have to perform any vyApAra to especially obtain sAdhana. Therefore, they are recognized as 'bhagavadkARya sAdhaka'.

pAdanyUna shatAbdha pariyaM

tOdi ugratapAhvayadi lava

NOdadhiyoLage kalpadasha tapaviddanaMtaradi

sAdhisida mahadEva padavA

raidunava kalpAvasAnake

aiduvanu tA shEShapadava pARvatIsahitanAgi...................HKAS_23-42

mahadEva = the current kailAsadhipati R^idra dEvaru

padava = how did he obtain this current status of R^idra?

shatAbdha = out of 100 years (of brahma's life)

pAdanyUna = 100 minus 25 = 75 years

pariyaMta = does tapas of vAyu dEvaru

Odi = then as a student (shiShya) of vAyu 40 dina kalpa-s (40 days of brahma)

ugratapa = did ugra tapas

ahvayadi = then he was called as 'ugra'

kalpadasha = for 10 dina kalpa-s of brahma

lavaNOdadhiyoLage = in salty sea water

tapavidda naMtaradi = did tapas and then

sAdhisida = obtain R^idra padavi in the 79th kalpa

Araidunava = 6x5=30 + 9 = 39

kalpAvasAnake = at time of praLaya in the 39th kalpa (i.e. 40th kalpa) and then 40 kalpa-s again, thus 80 kalpa-s

pARvatIsahitanAgi = along with pARvatI dEvi

shEShapadava = shESha padavi

tA aiduvanu = he would obtain

Among the EkAdasha R^idra-s, paRvatI pati shaMkara is fit for R^idra padavi.

This R^idra has sAdhana for 80 brahma kalpa. Out of this, he has sAdhana for 40 kalpa-s before aparOxa and 40 kalpa sAdhana after aparOxa.

abdha – is the span of life time of 100 years of brahma dEvaru. He did tapas for 75 years.

For 40 kalpa-s during his bhagavadaparOxa kAla, when he was with the name sushravya under the vAyu for previous kalpa (i.e. lAtavya) as his student for 40 dina kalpa learnt all shAstra-s.

The he did ugra tapas for 10 dina kalpa-s in sea water and then obtained the current title of R^idra.

Thus, in the previous 40 kalpa-s i.e. at the end of 39th kalpa (Araidu navakalpAvasAnake), he takes R^idra padavi and then after 40 kalpa-s, along with pARvatI dEvi, he takes the position od shESha and gets mukti at the end of the kalpa.

iMdramanu dashakalpagaLali su

naMdanAmadi shravaNagaidu mu

kuMdanaparOxARtha nAlku sukalpa tapaviddu

noMdu pogeyoLu kOTi varuSha pu

raMdaranu adanuMDanaMtara

poMdidanu nijalOka surapati kAmanidaraMte........................HKAS_23-43

iMdramanu = iMdra dEvaru has sAdhana for 40 kalpa-s from the time of sR^iShTi

mukuMdana = mOxa Giver ParamAtma

aparOxARtha = for obtaining sthulAparOxa

sunaMdanAmadi = by the name sunaMda

nAlku sukalpa tapaviddu = did tapas for 40 dina kalpa-s favoring R^idra

dashakalpagaLali = then (after pleasing R^idra dEvaru) for 10 dina kalpa-s

shravaNagaidu = hearing the vEda-s from the R^iju-s

kOTi varuSha = 1 crore years (a little more than 80 magAyuga-s by dEvamana)

pogeyoLu = did tapas in smoke

noMdu -= took pain

adanuMDa naMtara = after that

puraMdaranu = called as future puraMdara

surapati = and then in the 20th kalpa called as 'surapati'

nijalOka = svaRga lOkAdhipati

poMdidanu = obtained

kAmanu idaraMte = kAma dEvaru also has the same process of sAdhana

In this stanza, JagannAtha dAsa explains about the kalpa sAdhana of iMdra dEvaru and kAma dEvaru.

The jIva which comes to the positon of iMdra has sAdhana for 40 kalpa-s i.e. 20 kalpa-s before and 20 kalpa-s after sAdhana.

In the 19th kalpa after sAdhana, he did tapas of his svOttama R^idra dEvaru in order to obtain the aparOxa of ParamAtma. Before that, for 10 dina kalpa-s he heard and studied all the vEda-s and sachChAstra-s from his guru (R^idra). And after obtaining the anugraha of his guru i.e. R^idra dEvaru, he did tapas in thick smoke environment for 1 crore years (a little more than 80 magAyuga-s by dEvamana). After this he obtained the padavi of puraMdara i.e iMdra padavi and became svaRgAdhipati i.e. surapati (leader of sura-s).

manmatha also has the same process of sAdhana but he is at a slightly lower level than iMdra.

>From: "S G P CHAR" <sgpchar at gmail.com>

>Date: Mon, 30 Jul 2007 19:24:15 +0530

>

>iMdramanu dashakalpagaLali su

>naMdanAmadi shravaNagaidu mu

>kuMdanaparOxARtha nAlku sukalpa tapaviddu

>noMdu pogeyoLu kOTi varuSha pu

>raMdaranu adanuMDanaMtara

>poMdidanu nijalOka surapati kAmanidaraMte........................HKAS_23-43

>

>Before that, for

>10 dina kalpa-s he heard and studied all the vEda-s and sachChAstra-s

>from his guru (R^idra).

The padya should be read as "IMdra manudasha kalpagaLalli..."

IMdra pada yogya jIva in his previous brahma kalpa (i.e. while in his 39th brahma kalpa) by the name sunaMda studied under sumanasa (bhAvi garuDa yOgya jIva) for 10 manvantara kalpas.

Most of the vyAkyAnakaras have mentioned 10 as 10 manvantara kalpas and not dina kalpas.

Shri bhAvaprakAshika kAra quotes anuvyAkhyAna as follows (reproducing from the book as is and any corrections in typo be pointed out):

dE manvantaraM shakrapadayOgyO gurutmata: padayOgyAtsumanasO sunaMdOnAmajAshRuNOt ||

upAsAM sha(cha?)kra udyuktO manvantara chatuShTayaM ||

There is also enough debate on what the kalpa sAdhana of Rudra. I shall post it sometime later quoting other vyAkhyAnakaras.

Regards

Prasanna Krishna

karesuvaru pURvadali chaMdrA

Rka ratishAMta surUpanAmadi

eraDeraDu manukalpa shravaNava gaidu manukalpa

varatapObaladiMdalaRvAk

shiragaLAgI raidusAvira

varuSha duHkhava nIgi kAMbaru biMbarUpavanu.............HKAS_23-44

chaMdra aRkaru = chaMdra and sURya

pURvadali = before obtaining these positions

atishAMta surUpa nAmadi karesuvaru = were known by the names of atishAMta and surUpa

eraDeraDu manukalpa = 2x2 = 4 i.e. 4 manvaMtara-s

shravaNavagaidu = heard and studied bhagavan mahima from their svOttama-s

varatapObaladiMdali = by the strength of their tapas

aRvAk shiragaLAgi = standing on their head

IraidusAvira varuSha = performed tapas 2x5000 = 10000 years

duHkhava nIgi = left their duHkha

biMbarUpavanu = svabiMba in aparOxa

kAMbaru = would see – meaning would obtain aparOxa

JagannAtha dAsa now explains the kalpa sAdhana of chaMdra and sURya.

They both have sAdhana for 20 kalpa-s.

Before coming into sR^iShTi they have sAdhana fro 10 kalpa-s and then 10 kalpa-s again.

In their earlier forms of atishAMta and surUpa they had performed sAdhana for 4 manu kalpa-s. They had studied shAstra-s from R^idra (their uttama & guru) and then they came to the positions of chaMdra and sURya.

Then for another 10000 years, they stood on their head (aRvAk shiragaLAgi) and did severe penance. Then slept (lie down) in space for another 10000 years they drank their own rays left their duHkha and obtain svabiMba aparOxa.

Reference:-

"surUpa shAMtarUpashcha manvaMtara chamaShTayam

ashvanvatAM sumanasO manvaMtaramupasatAM

vaRshayuta sahasrENa tapORvAk shirasAkR^itaM

suduHkhEna sukhaM tyaktvAdhaRmONAkAsha shAyinA

pItvA marIchayO vaRShasAhasramati sAdaram"

----anuvyAkhyAna pramANa vAkya

sAdhanagaLaparOxAnaMtara

aiduvaru mOxavanu shiva sha

krAdi divijaru uktakramadiM kalpasaMkhyeyali

aidaleyagaivattu upEMdra sa

hOdaranigippattu dvInava tva

gAdhipati prANanige gurumanugaLige ShODashavu..............HKAS_23-45

Adi = jIvOttama vAyu dEvaru

shiva = R^idra dEvaru

shakra = iMdra dEvaru

sAdhanagaLa = sAdhana designed for them from the time they arrive into sR^iShTi until they obtain liMga bhaMga

aparOxa = the time spent until aparOxa of the sthUla dEha hR^idayagata ParamAtma and equal time thereafter

naMtara = and then

uktakramadiM = as stated earlier

aidaleyagaivattu = R^idra dEvaru, who has 5 heads, would have 40 dina kalpa studied under vAyu and 10 dina kalpa in sea water i.e. total 50 dina kalpa

aivattu kalpasaMkhyeyali = 50 kal[a-s

aiduvaru = they would obtain their desreved padavi

upEMdra sahOdaranige =iMdra, who is the brother of upEMdra nAmaka ParamAtma

ippattu = 20 kalpa-s before aparOxa & 20 kalpa-s after aparOxa, thus 40 kalpa-s

tvagAdhipati prANanige = tvagAdhipati i.e. ahaMkArika prANa mOxavanu divijaru

dvInava = 2x9 = 18

gurumanugaLige = brahaspatyAchARya guru & svAyaMbhU manu

ShODashavu = 16 kalpa-s

There are 2 time spans about kalpa sAdhana among dEvata-s:-

1) Before aparOxa

2) After aparOxa

These time spans are usually equal.

According to this understanding, R^idra after arriving into sR^iShTi does sAdhana for 40 kalpa-s until aparOxa. After aparOxa also he does sAdhana for 40 kalpa-s during which period he studies shAstra-s for 40 dina kalpa-s under vAyu and in the next 10 dina kalpa-s does ugra tapas in sea water, being called as 'ugratapa' and he is then recognized as uttama dEvata & obtains the title of R^idra and then serving ParamAtma as His bed obtains mukti.

In the same way iMdra and manmatha have sAdhana for 40 kalpa-s i.e. 20 kalpa-s before aparOxa and 20 kalpa-s after aparOxa.

Thus, in the same way (uktakramadiMda), R^idra, iMdra & other dEvata-s (shiva shakrAdi divijaru), they perform sAdhana and obtain their deserved mukti.

ahaMkArika praNa, who is the tvagIMdriyadhipati, who pervades in the entire sharIra. He is one among the marut-s. He does a total sAdhana for 36 kalpa-s i.e. 18 kalpa-s (dvinava) before aparOxa and 18 kalpa-s afterwards.

For those who belong to the next kalpa i.e. brahaspatyAchARya, svAyaMbhU manu ratI dEvi, daxa parajapati, shachI dEvi perform sAdhana for 32 kalpa-s i.e. 16 kalpa-s before aparOxa and 16 kalpa-s after aparOxa.

> A quick clarification here.

> Do all these Devatha's who perform Sadhana's for such extended durations do it in their Mula Rupa or in their Amsha rupas?

The sAdhana generally includes everything a jIva does till it gets moxa -- the karma-s done to get paroxa ---> aparoxa ---> prarabdha karma xaya ---> bliss in moxa --> ananda unnaha in moxa [as applicable].

Devata padavi yogya jIva-s get their post as devata after aparoxa. These devatas exhaust their prarabdha karma and earn ananda unnaha with their mUla rUpa and aMshaavatara.

> Also, at the end of a Pralaya wherein Jeevas are dormant, do the Amsha's of each Devatha go back and merge with their Mula Rupa?

I suppose you are referring to their avatara-s.

The "laya" krama is different for different "aMsha-s" of devata-s.

The aMshavatara of devata-s leave their 'body' [utkranti] at the end of their "life" on Earth. Where they go and what happens to them depends on the karma-xaya of that aMshi. For example, Arjuna "leaves" the body, and enters svarga but stays next to Indra till he exhausts its karma by enjoying the vira-svarga bhoga[MBTN, prakashika 32.116]. Sometimes they merge after this bhoga or come down as another avatara.

Note that all these 'worlds' along with their inhabitants get destroyed very early during the pralaya.

Regards,

Meera Tadipatri

> Any insights are appreciated. Thanks

>

> Regards

> Rao

pravahamarutage hanneraDu saiM

dhava divAkara dhaRmarige dasha

navasukalpavu mitrarige shEShashatajanarigeMTu

kavi sanaka susanaMdana sana

tkuvara munigaLigELu varuNana

yuvati paRjanyAdi puShkaragAru kalpadali.....................HKAS_23-46

pravahamarutage = pravaha mAruta

hanneraDu = 12 brahma kalpa-s before aparOxa and 12 brahma kalpa-s after aparOxa

saiMdhava = chaMdra (born from xIra samudra)

divAkara = vivasvAn nAmaka sURya

dhaRmarige = yama dEvaru & shatarUpa dEvi (wife of svayaMbhU manu)

dasha = 10 brahma kalpa-s before aparOxa and 10 brahma kalpa-s after aparOxa, total 20 kalpa-s

mitrarige = starting from varuNa upto mitra

navasukalpavu = 9 kalpa-s before aparOxa and 9 kalpa-s after aparOxa, total 18 kalpa-s

shEShashatajanarige = 85 sOmapanARha dEvata-s (100-15 = 85 dEvata-s)

eMTu = 8 brahma kalpa-s before aparOxa and 8 brahma kalpa-s after aparOxa, total 16 kalpa-s

kavi = shukrAchARya (of kaxa-19)

sanaka susanaMdana sanatkuvara = sanaka, sanaMdana & sanatkumAra

munigaLige = these muni-s

ELu = 7 brahma kalpa-s before aparOxa and 7 brahma kalpa-s after aparOxa, total 14 kalpa-s

varuNana yuvati = wife of varuNa i.e. gaMgA dEvi (of kaxa-19)

paRjanyAdi puShkarage = from paRjanaya to puShkara

Aru kalpadali = 6 brahma kalpa-s before aparOxa and 6 brahma kalpa-s after aparOxa, total 12 kalpa-s

pravaha vAyu (of kaxa-11) does sAdhana for 12 brahma kalpa-s before aparOxa and 12 brahma kalpa-s after aparOxa. He therefore does sAdhana for 24 brahma kalpa-s.

vivasvAn nAmaka sURya and chaMdra (both from kaxa-12) do sAdhana for 10 brahma kalpa-s before aparOxa and 10 brahma kalpa-s after aparOxa. They therefore do sAdhana for 20 brahma kalpa-s.

guruhR^daya parkAshika explains that saiMdhava – means samudrAbhimAni varuNa who belongs to kaxa-13. However, it must be construed here that it must be chaMdra who was born during samudra mathana to siMdhu rAja. Since, the stanza refers to mitra in the same breathe, it must therefore be understood as chaMdra and sURya.

1) varuNa (of kaxa-13),

2) nArada (of kaxa-14),

3) bhR^igu, prasUti & agni (all from kaxa-15),

4) saptaR^iShi-s, vishvAmitra & vaivasvata manu (all from kaxa-16)

5) mitra nAmaka sURya, guru patni tArA dEvi, niraR^iti, prAvahi (wife of pravaha mAruta) – all from kaxa-17

6) shEShashatastha dEvata-s i.e. 85 dEvata-s who are sOmapAnARha-s (consider this as 100-15 = 85 dEvata-s), and kubEra, vishvaksEna & gaNapati – all from kaxa-18

The above perform sAdhana for 8 brahma kalpa-s before aparOxa and 8 brahma kalpa-s after aparOxa. They therefore do sAdhana for 16 brahma kalpa-s.

shukrAchARya, sanaka, sanaMdana & sanatkumAra – all from kaxa-19 do sAdhana for 7 brahma kalpa-s before aparOxa and 7 brahma kalpa-s after aparOxa. They therefore do sAdhana for 14 brahma kalpa-s.

And then,

1) varuNa patni gaMgA dEvi (kaxa-20)

2) agni patni svAhA dEvi (kaxa-21)

3) son of chaMdra i.e. budha (kaxa-22)

4) ashvini dEvata patni uShA dEvi (kaxa-23)

5) dharaNI dEvi (kaxa-24)

6) shani (kaxa-25)

7) sukaRmAbhimAni puShkara (kaxa-26)

all above do sAdhana for 6 brahma kalpa-s before aparOxa and 6 brahma kalpa-s after aparOxa. They therefore do sAdhana for 12 brahma kalpa-s.

aidu kaRmaja surarigAjA

nAdigaLigIreraDu kalpA

RdhAdhikatraya gOpikAstrIyarige pitR^i trayavu

I divoukasa manuja gAyaka

raiduvaru eraDoMdu kalpa na

rAdhiparigarekalpadoLagaparOxavirutihudu........................HKAS_23-47

kaRmaja surarige = kaRmaja dEvata-s

aidu = 5 brahma kalpa-s before aparOxa and 5 brahma kalpa-s after aparOxa, total 10 kalpa-s

ajAnAdigaLige = ajAnaja dEvata-s

IreraDu kalpa = 4 brahma kalpa-s before aparOxa and 4 brahma kalpa-s after aparOxa, total 8 kalpa-s

gOpikAstrIyarige =gOpikA strI-s

aRdhAdhikatraya = 3 ½ brahma kalpa-s before aparOxa and 3 ½ brahma kalpa-s after aparOxa, total 7 kalpa-s

pitR^i = chirapitR^i (from vibudharu to chirapitR^i-s)

trayavu = 3 brahma kalpa-s before aparOxa and 3 brahma kalpa-s after aparOxa, total 6 kalpa-s

I divoukasa = dEva gaMdhaRva-s, who are at the end of anAkhyAta dEvata-s list

eraDu = 2 brahma kalpa-s before aparOxa and 2 brahma kalpa-s after aparOxa, total 4 kalpa-s

manuja gAyaka = manuShya gaMdhaRva-s & mAnuShottama-s

oMdu kalpa = 1 brahma kalpa-s before aparOxa and 1 brahma kalpa-s after aparOxa, total 2 kalpa-s

narAdhiparige = chakravaRti-s

arekalpadoLu = ½ brahma kalpa-s before aparOxa and ½ brahma kalpa-s after aparOxa, total 1 kalpa

aparOxavirutihudu = after liMga bhaMga would obtain biMbaparOxa

The kaRmaja dEvata-s in general have sAdhana for 5 brahma kalpa-s before aparOxa and 5 brahma kalpa-s after aparOxa, total 10 kalpa-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'.

Among the akhyAta ajAnaja-s are

1) 1000 R^iShi-s

2) 908 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

5) kR^itu

6) siMdhu

The ajAnAdi anAkhyAta dEvata-s have 4 brahma kalpa-s before aparOxa and 4 brahma kalpa-s after aparOxa, total 8 kalpa-s.

gOpikA strI-s have sAdhana for 3 ½ brahma kalpa-s before aparOxa and 3 ½ brahma kalpa-s after aparOxa, total 7 kalpa-s.

pitR^i-s i.e. chirapitR^i (from vibudharu to chirapitR^i-s) have sAdhana for 3 brahma kalpa-s before aparOxa and 3 brahma kalpa-s after aparOxa, total 6 kalpa-s.

divoukasa-s i.e. dEva gaMdhaRva-s, who are at the end of anAkhyAta dEvata-s list have sAdhana for 2 brahma kalpa-s before aparOxa and 2 brahma kalpa-s after aparOxa, total 4 kalpa-s.

manuShya gaMdhaRva-s & mAnuShottama-s have sAdhana for 1 brahma kalpa-s before aparOxa and 1 brahma kalpa-s after aparOxa, total 2 kalpa-s.

chakravaRti-s have sAdhana for ½ brahma kalpa-s before aparOxa and ½ brahma kalpa-s after aparOxa, total 1 kalpa.

In this way, starting from brahma dEvaru until the blade of grass (only all mukti yOgya-s) perform their sAdhana according to their tAratamya.

aparOxavirutihudu = after liMga bhaMga would obtain biMbaparOxa

dipagaLananusarisi dIptiyu

vyApisi mahAtimira kaLedu pa

rOpakArava mALpa teradaMdadali paramAtmA

A payOjAsanaroLiddu sva

rUpa shaktiya vyaktagaisuta

tA poLevanavaraMte chEShTeya mADi mADisuta...........HKAS_23-48

dipagaLananusarisi = according to the lamp

dIptiyu = light according to the lamp

mahAtimira = into pitch darkness

vyApisi = pervades or enters

kaLedu = vanishes the darkness

parOpakArava mALpa = facilitate others to see the things therein

teradaMdadali = just like that light

paramAtma = ParamAtma

A payOjAsanaroLiddu = by exisiting brahma dEvaru & other dEvata-s

svarUpa shaktiya vyaktagaisuta = exhibits their respective svarUpagata shakti

avaraMte = in their shape and size

chEShTeya mADi mADisuta = He does and makes them do various vyApara-s

tA poLevanu = they see Him by way of aparOxa

The light (dIpti) emitted by a lamp (dIpa) is directly proportional to capacity (yOgyata) of the lamp. If the wick is small then the light will be less. A larger size wick or more number of wicks - would increase the amount of light emitted.

Light emitted by the lamp enters the darkness and dispels the same. We can then see the things that we couldn't have seen (in darkness).

The lamp does not in any way benefit from the light emitted by it (lamp). Indeed we are the beneficiaries of the light.

Just like light which emits from the lamp and pervades everywhere, ParamAtma pervades in brahma dEvaru and all other jIva-s as their aMtaRyAmi. ParamAtma has no benefit from any of the jIva-s, neither does He desire any. biMba rUpi ParamAtma pervades in all the jIva-s according to their yOgyata and displays their tatvasvarUpa shakti via His biMba kriya. He does and makes the jIva do all the kriya-s according to their yOgyata and shines in them by way of aparOxa.

svOdarasthita prANa R^idrEM

drAdi surarige dEhagaLa ko

TTAdaradalavaravara sEvEya koMbananavarata

mOda bOdha dayAbdhi tannava

rAdhirOgava kaLedu mahadapa

rAdhagaLa nODadele saluhuva satata smarisuvara.............HKAS_23-49

svOdarasthita = those who are in His Belly

prANa R^idra iMdrAdi surarige = prANa dEvaru, R^idra dEvaru, iMdra dEvaru and other dEvata-s

dEhagaLa koTTu = gives sthUla dEha

Adaradali = affectionately

anavarata = always

avaravara sEvEya koMbanu = accepts their sEva

mOda = to sukha svarUpa bhakta-s

bOdha = instructs them good j~nAna

dayAbdhi = kind ParamAtma

tannavara = His bhakta's

AdhirOgava kaLedu = eliminates saMsAra (bhava) rOga, manO rOga, shArIrika rOga which is an obstruction on the road to sAdhana

mahadaparAdhagaLa nODadele = without paying attention to the mistakes made by His bhakta-s

satata smarisuvara = the true bhakta-s who always remember Him

saluhuva = would protect them

As stated earlier, ParamAtma keeps the jIva-s who have obtained liMga bhaMga and even those who have not obtained liMga bhaMga in His Belly during praLaya. Therefore, for sR^iShTi again to happen, there would be a shortfall of the number of jIva-s would arrive into sR^iShTi because quite a number of jIva-s would have obtained mukti. In order to cover this shortfall, ParamAtma brings the asR^ijya jIva-s into sR^iShTi, along with prANa dEvaru, R^idra dEvaru, iMdra dEvaru and all other jIva-s by giving them the required sthUla dEha and to his bhakta-s who are sukha svarUpa provides them the knowledge required by them through their guru and by way of His anugraha eliminates ahaM-mamakAra, which is the cause for this bhava rOga, which obstructs the jIva from obtaining sAdhana. He would neglect the great sins commited by the jIva, like saying ahaMbrahma, or even brahmahatya dOSha and after their liMga bhaMga keeps them in vaikuMtha and other places and protects them. The asura-s are sent to aMdhatamassu after their liMga bhaMga to suffer duHkha & the mukti yOgya-s obtain sukha.

Thus ParamAtma accepts the sEva of the trividha jIva-s during sthiti kAla like – bhakti sEva from the mukti yOgya-s, mishra bhakti-dvEsha sEva from nitya saMsAri-s and complete dvESha sEva from the tamO yOgya-s and bestows them their deserved destination.

prati pratI kalpadali sR^iShTi

sthiti layava mADutale mOdipa

chaturamukha pavamAnarannava mADi bhuMjisuva

ghR^itave mR^ityuMjayanenipa dE

vategaLe upasEchanaru shrI

patige mURjagavellavOdanatithiyenisikoMba...............HKAS_23-50

prati pratI kalpadali = in every kalpa

sR^iShTi = brings into sR^ishTi the asR^ijya jIva-s, jIva-s of previous kalpa-swho are yet to complete their sAdhana and the tatva-s

sthiti = protects all that he has thus created

layava = destroys the same

mADutale = does sR^iShTi-sthiti-laya vyApAra

mOdipa = remains happy

chaturamukha = chatuRmukha brahma dEvaru

pavamAnara = vAyu dEvaru

annava mADi = makes them His 'anna' - food

bhuMjisuva = and swallows them

ghR^itave = the ghee that is put into the food as abhigAra

mR^ityuMjayanenipa = is R^idra dEvaru

dEvategaLe = and all the other dEvata-s

upasEchanaru = other food items

mURjagavellavu = the three worlds

shrIpatige = to laxmIpati shrIman nArAyaNa

Odana = the Food that He eats

atithi = He who eats such food is yOgya atithi (guest for lunch)

yenisikoMba = is called so

At the end of each brahma kalpa there would a mahapraLaya. Then, the new kalpa would begin. Thus in every kalpa, there would be sR^ishti, sthiti, laya etc… going on.

sR^iShTi – ParamAtma refills into sR^iShTi the number mukta jIva-s from the asR^ijya jIva-s by way of liMgOpadAna. Those jIva-s who have yet to perform sAdhana from the previous kalpa are also brought into sR^iShTi. ParamAtma exists in brahma dEvaru in His aMtaRyAmi rUpa as 'aja' nAmaka ParamAtma and performs sR^iShTi kARya. The differences in guNa-s lead to creation of tatva-s and thus bramAMDa is created and the charAcharAtmaka jagat.

sthiti – viShNu nAmaka ParamAtma protects the charAcharAtmaka jagat created by Himself by His own saMkalpa.

laya – At the end of the brahma kalpa saMkaRShaNa nAmaka ParamAtma as aMtaRyami of R^idra dEvaru would perform laya kaRya.

Thus saRvataMtra svataMtra ParamAtma does sR^iShTi, sthiti & laya kARya-s effortlessly by way of His lIla. He is happy by Himself. He does not draw happiness by sR^iShTi, nor does He get duHkha by laya. All this He does by lIla kriya.

He swallows the entire jagat along with jIvOttama chatuRmukha brahma dEvaru & pavamAna nAmaka mukhya prANa as His food during laya. He is thus called 'vishvabhuk'.

mR^ityuMjaya nAmaka R^idra dEvaru is like the ghee for the Food of ParamAtma and the other dEvata-s are like the vegetables and other food items.

The three worlds are the food (anna) for laxmI ramaNa ParamAtma.

saRvataMtra svataMtra ParamAtma is the chief guest (mukhya atithi) for such a grand luncheon.

gaRbhaNI strI uMDa bhOjana

gaRbhagata shishu uMba teradali

niRbhayanu tAnuMDuNisuvanu saRvajIvarige

niRbalatiparamANu jIvage

abbuvade sthUlAnnabhOjana

aRbhakaru pELuvaru kOvidaridanoMDaMbaDaru…………..HKAS_23-51

gaRbhaNI strI = pregnant woman

uMDa bhOjana = the food that she eats

gaRbhagata shishu = the child growing within her

uMba teradali = just as he eats

niRbhayanu = fearless ParamAtma

saRvajIvarige = all jIva-s belonging to 84 lakh yOni-s

tAnuMDu = ParamAtma accepts food by way of His biMba kriya (accepts svAkhya rasa)

uNisuvanu = makes the pratibiMba jIva-s eat the same

niRbala = asvataMtra jIva , which is in control of biMba

ati paramANu = extremely small

jIvage = jIva

abbuvade = would it obtain nutrition on it's own?

sthUlAnna bhOjana = sthUla bhOjana

aRbhakaru = ignorant persons (like innocent children)

pELuvaru = would say so

kOvidaridaru = the j~nAni-s

idana = this

oDaMbaDaru = they would not certify

saRva svataMta ParamAtma exists as rasAMtaRgata in all food that is consumed an accepts the svAkhya rasa. The pratibiMba jIva obtains satisfaction by this action of biMba kriya. JagannAtha dAsa explains this with a wonderful example.

If a pregnant woman would eats food, the the child in her womb gets the necessary nutrition for growth. The biMba kriya of ParamAtma results in a similar accomplishment.

The trividha jIva-s (sthAvara or jaMgama) are asvataMtra. They do not have capability of initiating themselves. The iMdriya shakti of the jIva is exhibited by way of His biMba kriya and thus the iMdriya vyApAra go on. That how JagannAtha dAsa uses the word 'niRbala'.

'paramANu jIvage' - JagannAtha dAsa has explained in HKAS_09-07

reference http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-January/001301.html

as to how small is the size of the svarUpa of the jIva. How can such a small thing ever have any capability on it's own to eat food & digest the same.

'aRbhakaru' – means – innocent/ignorant children. Here it must be understood as ignorant persons. The ignorant person feels that he is satisfying himself by eat the food (sthUlAnna).

However, the true tatva j~nAni-s would not agree to this. They strongly believe that all the food items have all the rasa-s. ParamAtma exists in them as rasAMtaRgata. This rasAMtaRgata bhagavadrUpa is called 'svAkhya rasa'. When we say that He accepts svAkhya rasa – it means that He plays about in His rUpa-s, which is His biMba kriya. Then the pratibiMba jIva obtains satisfaction (tR^ipti).

apachayagaLilluMDudadariM

dupachayagaLillamaragaNadoLa

gupamarenisuvarilla janumAdigaLu modalilla

aparimitasanmahima narahari

apunarAvaRtarana mADuva

kR^ipaNavatsala svapadasoukhyavanittu sharaNarige………..HKAS_23-52

uMDudadariMda = the food that ParamAtma swallowed (charAcharAtmaka jagat)

upachayagaLilla = ParamAtma does not get any nutrition for His growth since He ate this food

apachayagaLilla = nor does He feel drained because He has not eaten this food

amaragaNadoLage = among the dEvata-s

upamarenisuvaru illa = none like Him

janumAdigaLu = birth & death

modalilla = is never there for Him

aparimitasanmahima = He has infinite mahima

narahari = narasiMha rUpi ParamAtma

apunarAvaRtarana mADuva = would not return them to sR^iShTi (would not be born again)

kR^ipaNavatsala = has affection towards His bhakta-s

sharaNarige = those who take His shelter

svapadasoukhyavanittu = would give them mOxAnaMda by keeping them in vaikuMTha, shvEtadvIpa & anaMtAsana

rasAMtaRgata ParamAtma exists as 'rasa' vAchya in all the food items. That rasAMtaRgata bhagavadrUpa is svAkhya rasa. rasAMtaRgata ParamAtma plays about in His own bhagavadrUpa and accepts the svAkhya rasa. Therefore, His unusual sharIra gets no nutrition for growth out of this action (uMDudariMda upachayagaLilla). That is how He is different than the rest of the jIva-s or jaDa-s.

Neither does His sharIra have any growth because He has accepted the svAkhya rasa, nor does His sharIra have reduction if he does not accept the svAkhya rasa. However, it is not so for the jIva. If the rasAMtaRgata ParamAtma does not accept the svAkhya rasa, then there will be no rasavibhaga and the jIva will not get nutrition. If one does not eat food the person would surely become weak.

There is none equal to ParamAtma starting from ramA dEvi till the blade of grass. He is thus 'anupama'.

He does not have birth and death like the other jIva-s. He has no beginning or end. He is permanently there. His mahima is infinite and huge.

Those who trust such narasiMha nAmaka ParamAtma would not return to the cycle of birth or death and He would keep them vaikuMTha and other places of mukti (apunAvaRtarana mADuva).

He has affection towards His bhakta-s who take His shelter. 'svapdasoukhyava nIva' – meaning – makes them perform sat-sAdhana, facilitates liMga bhaMga & kaRma vimOchana and provides them svarUpagata AnaMda by keeping them in vaikuMTha, shvEtadvIpa & anaMtAsana.

bitti bIjava bhUmiyoLu nI

retti beLesida beLasu prAMtake

kitti meluvaMdadali lakumIramaNa lOkagaLa

matte jIvara kaRma kAlO

tpatti sthiti laya mADutali sama

vaRtiyenisuva khEda mOdagaLilladanavarata...............HKAS_23-53

bhUmiyoLu = in the earth

bIjava bitti = the farmer sows the seeds

nIretti = would feed water

beLesida = would grow

beLasu = grains / crops

prAMtake = after they are ripe for cutting

kitti = cut them

meluvaMdadali = cokk and eat the same

lakumIramaNa = laxmI pati shrIman nArAyaNa ParamAtma

lOkagaLa = 14 lOka-s

matte jIvara = all the jIva-s

kaRma = their anAdi kaRma

kAla = kAla bIja (seeds of time) – indicating that kaRma bIja would grow to a become a plant)

utpatti = sR^iShTi (birth/growth on earth)

sthiti = protection just as the plant is protected by watering the saem

laya = destruction (just as the crop is cut)

mADutali = doing so – i.e. sR^iShTi, sthiti, laya and other vyApAra-s

anavarata = always

samavaRtiyenisuva = exists equally in all the jIva-s and acts in them as per their yOgyata

khEda mOdagaLilla = He is neither happy with performing sR^iShTi nor unhappy at causing laya

The farmer plows the earth and sows the seeds. While the seeds germinate in the soil, the farmer feeds the field with water and thus the seeds grow into small plants, which ultimately grows into a bigger plant / tree and he then cuts the crops and collects the produce and prepares food to eat the same.

laxmI pati shrIman nArAyaNa is also like a Farmer. Bringing the jIva-s from the asR^ijya state into sR^iShTi is like sowing the seeds. The anAdi kaRma of the jIva is like the bIja. liMgOpadAna is like the care that the farmer provides to the seeds. liMgOpadAna leads to the connection of the jIva with his anAdi kaRma. kaRma bhOga is like the seed that grows into a plant. The farmer feeds the plant regularly with water. The nutrition provided by ParamAtma to the jIva in every janma is similar to this action.

sAdhana is performed by the jIva via sthUla dEha. sR^iShTi, sthiti & laya are the lIla jAla kriya-s of ParamAtma. Sowing the seeds (sR^iShTi), protecting the plants (sthiti), cutting the crops and cooking food from the same (laya) are the natural processes of action for the farmer, in the same way although ParamAtma is kaRtR^i for all the vyApAra-s of the jagat, He is not affected by the results of the same. Neither is He happy with performing sR^ishTi kARya nor is He sad at performing laya kaRya. He does all the jagad vyApAra effortlessly as His lIla.

The kaRma-s are performed as per the yOgyata of the jIva and the jIva obtains the resultant kaRma phala. He does not have any bias towards any jIva. He is therefore 'samavaRti'.

shvasanarudrEMdra pramukha suma

nasaroLiddaru xutpipAsega

LoshadoLippuvu sakala bhOgake sAdhanagaLAgi

asura prEta pishAchigaLa bA

dhisutalippuvu dinadi mA

nisaroLage mR^igapaxi jIvaroLiddu pOguvuvu HKAS_23-54

xut = hunger

pipAsegaLu = thirst

shvasanarudrEMdra = vAyu, R^idra & iMdra

pramukha = primarily these dEvata-s

sumanasaroLiddaru = although He exists in dEvagaMdhaRva-s

sakala bhOgake = bhOga according to their yOgyata

sAdhanagaLAgi = aids them

vashadoLippuvu = they are in control of the respective dEvata-s

asura = daitya-s

prEta = prEta-s

pishAchigaLa = pishAchi-s

bAdhisutalippuvu = hunger & thirst troubles them

mAnisaroLage = among humans

mR^igapaxi jIvaroLu = among animals & birds

dinadi = always

iddu pOguvuvu = would have trouble with hunger & satisfaction with food

vAyu dEvaru (brahma dEvaru included), R^idra dEvaru, iMdra dEvaru – these and other dEvata-s (sumanasaroLu) have thirst and hunger (xutpipAse). But xutpipAse are under the control of these dEvata-s. They would feel the hunger only if they desire to eat something or feel thirsty when they desire to drink something. Hunger & thirst are in control of the dEvata-s according to their yOgyata. This aids them in their sAdhana process.

However, the daitya-s, prEta-s, pishAchi-s etc… are ever thirsty and hungry. They do not have the capability to control the same. Thirst and hunger controls them.

But the humans, animals like lion, tiger, other animals & birds do feel hungry and thirsty but as soon as they feed themselves with food and water they feel satisfied.

This is the order of tAratamya on hunger & thirst i.e. dEvata-s are sAtvika-s, mAnava-s & animals & birds are madhyama and the daitya-s, prEta-s & pishAchi-s are adhama-s.

vAsudEvage svapna suShupti pi

pAse xudhe bhaya shOka mOhA

yAsa vismR^iti mAtsaRya mada puNya pApAdi

dOShavaRjitaneMdu brahma sa

dAshivAdi samasta divijaru

pAsaneya gaidella kAladi muktarAgiharu HKAS_23-55

vAsudEvage = to guNa pURNa niRdOSha vAsudEva nAmaka ParamAtma

svapna = dream

suShupti = sleep

pipAse = thirst

xudhe = hunger

bhaya = fear due to above

shOka = duHkha

mOha = affection

AyAsa = exhaustion

vismR^iti = memory loss

mAtsaRya = jealosy

mada = pride

puNya = puNya

pApa = pApa

Adi dOShavaRjitaneMdu = that He is far away from these dOsha-s

brahma = brahma dEvaru

sadAshivAdi = R^idra dEvaru and others

samasta divijaru = all mukti yOgya jIva-s

upAsaneya gaidu = perform upAsana

ella kAladi = at all times

muktarAgiharu = obtain mukti after liMga bhaMga by going to vaikuMTha and other places of mukti

vAsudEva nAmaka ParamAtma is mukti Giver and He has infinite virtuous qualities. He never gets into a state of dream or state of sleep, neither does He have thirst and hunger pangs as any other jIva. He is ever satisfied and happy. He is never afraid of any thing or anyone. He is never attached to any thing just as mortals are attached to their house, wife, son, relatives etc…He does not expect any anAMda from laxmI dEvi. svaramaNa ParamAtma infact gives AnaMda to ramA dEvi and all sajjana-s. He is never unhappy. He only makes a drama in rAmAvatAra and kR^iShNAvatAra that He has been unhappy. This is to create that feeling in the asura-s.

He carries out the vyApAra-s of sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa effortlessly by way of His lIla. He never forgets anything. He is always alert. He has no bias towards anyone, neither is He friendly to dEvata-s, neutral to madhyma-s nor does He have enmity towards daitya-s. All the vyApAra-s are done by Him by way of biMba kriya according to the yOgyata of the jIva. He does not have any of those aShTamada-s (annamada, aRthamada, prAyamada, vidyAmada, rAjyamada, kulamada, satkaRmamada & shIlamada). He has unusual guNa-s. He does not get affected by puNya-s or pApa-s. kaRma-s are under His control. He is j~nAnanaMda mURti Himself.

The j~nAni-s understand Him as described above and by their j~nAnAnusaMdhAna, brahma, R^idra and all other dEvata-s meditate upon Him.Thus they obtain nityAnaMda mukti sukha after liMga bhaMga.

paramasUxma xaNavaidu tR^iTi

karesuvadu aivattu truTi lava

eraDu lavavu nimESha nimEShagaLeMTu mAtra yuga

guru dasha prANAvu paLavu ha

nneraDu bANavu ghaLige triMshati

iruLu hagalaravattu ghaTigaLahOrAtrigaLu.................HKAS_23-56

parama sUxma xaNavu = xaNa is the smallest measure of time

aidu tR^iTi karesuvadu = 5 xaNa-s equals to tR^Ti

aivattu truTi lava = 50 tR^iTi-s equals to lava

eraDu lavavagaLu nimESha = 2 lava-s equals to nimEsha

nimEShagaLeMTu mAtra = 8 nimESha equals to mAtra

yuga guru = 2 mAtra-s equal to guru

dasha prANAvu = 10 guru-s equal to prANa

paLavu = 6 prANa-s equal to paLa

hanneraDu bANavu ghaLige = 12x5 = 60 paLa-s equal to ghaLige (or ghaTikA)

triMshati iruLu = 30 ghaLige-s equal to one night

hagalu = 30 ghaLige-s equal to one day

aravattu ghaTigaLu ahOrAtrigaLu = 60 ghaLige-s equal to one day plus one night

This stanza and the next few stanzas are based references from viShNu rahasya as under:-

"atisUxmastUyaH kalaH sa xaNAH prikIRtitaH.

xaNAH paMcha tR^iTiH prOktA paMchAshattAH lavah smR^itaH.

lavadvayaM nimEShaH syAt mAtrA syAt aShtbhiH cha taiH.

yathAyaM padatE chAShO mAtrayORdvitayaM guruH.

guruNAM dashakam prANaH prANaShTakaM palam bhavEt.

palaShTiH ghache prOktA tA ShaShTiH dinamuchyatE.

tatah triMShad ghaTE pURvA diva rAtriH tathaparA---------------56

dina paMchadashaM paxaH tou dvou mAsastu tat dvaysm R^ituH.

tat tritayaM prOktaM ayanam. tat dvayaM punaH vaRShamityuchyatE.

taccha dEvAnAM dinamEvatu. ayanaM tUttaraM tatra divA rAtrishcha daxiNA

EvaM dinAnAM ShaShTishcha shatatrayasamanvitam.

divya vaRShamidaM prOktaM yuga saMkhyAM tataHshR^iNu.

kR^itaM trEtA dvAparashcha kalishchEti chatuRyugam.

divyaiH dvAdashasAhasraiH sAvadhAnam nirUpitam--------------57

chatvAri triNi dvEchaikaM kR^itAdiShu yathA kramam.

saMkhyAtAni sahasrANi dviguNanishatAni cha.

chatvARyEva sahasrANi kR^itaM yugamitIritam.

aShTou shatAni vaRShANAM AdAvaMte cha saMdhyakam.

EtatvAdavihInaM tu trEtAyugamitERyatE.

tatOOpi pAda hInaM tu dvaparaM tasyut punaH.

aRdhaM shat kalimAnaM syAt EvaM yuga chatuShTayaM.

divyadvAdasha sAhasraM vaRshamAnaM mahAyugam.

mahAyugAnAM saptatyA saika EvAMtaraM manO.

chaturdashaivaM manavaH pratyEkaM tu tadaMtataH.

saMdhyA kR^itOmitaikA syAt kalpAdou cha tathaikatA-----58

xaNa is the smallest fraction of time.

5 xaNa-s = 1 tR^iTi

50 tR^iTi-s = 1 lava

2 lava-s = 1 nimESha

8 nimEsha-s = 1 mAtra

2 mAtra-s = 1 guru

10 guru-s = 1 prANa

6 prANa-s = 1 paLa

60 paLa-s = 1 ghaLige (ghaTike)

30 ghaLige-s = 1 night

30 ghaLige-s = 1 day

60 ghaLiges-s = one full day of 24 hours

I divA rAtrigaLereDu hadi

naidu paxagaLeraDu mAsaga

LAdapavu mAsadvayave R^itu R^itutrayagaLayana

aiduvuvu ayanadvayAbda kR^i

tAdiyugagaLu dEvamAnadi

dvAdashasahasravaruShagaLahavadanu pELuvenu.............HKAS_23-57

I divArAtrigaLereDu = the cycle one night time and one day time is called a day

hadinaidu = 15 days equals to a paxa

paxagaLeraDu mAsa gaLAdapavu = 2 paxa-s equals to a month

mAsadvayave R^itu = 2 months equal to a R^itu

R^itu trayagaLu ayana = 3 R^itu-s equal to an 'ayana'

ayanadvaya aiduvuvu abda = 2 ayana-s equal to an 'abda' meaning – 1 year (i.e. 360 days)

dEvamAnadi = 360 human days are equal to 1 day for dEvata-s

kR^itAdi yugagaLu = 4 yuga-s i.e. kR^ita, trEta, dvApara & kali yuga

dvAdashasahasravaruShagaLahavu = 12000 years for dEvata-s (all 4 yuga-s combined)

adanu pELuvenu = will explain about this in the next stanza

JagannAtha dAsa elaborates:-

One night time + one day time = one full day

15 days = 1 paxa

2 paxa-s = 1 mAsa

2 mAsa-s = 1 R^itu

3 R^itu-s = 1 ayana

2 ayana-s = 1 abda (vARsha or year) = 360 days

For the dEvata-s – 360 human days equals to 1 day

Thus 360 human years equals to 1 year for dEvata-s

12000 dEvata years would be completed in one cycle of 4 yuga-s i.e. kR^ita, trEta, dvApara & kali yuga.

This will be explained in the next stanza.

chatussAviradeMTunUrivu

kR^itayugake trisahasra saleShaT

shatavu trEtege dvAparake dvisahasranAnUru

ditijapati kaliyugake sAvira

shatagaLa dvaya kUDi I dE

vategaLige hanneraDu sAviravahavu varuShagaLu…… HKAS_23-58

chatussAviradeMTunUrivu = 4800 dEvata years

kR^itayugake = kR^ita yuga

trisahasra saleShaT shatavu = 3600 dEvata years

trEtege = trEta yuga

dvisahasranAnUru = 2400 dEvata years

dvAparake = dvApara yuga

ditijapati = king of daitya-s

sAvirashatagaLadvaya kUDi = 12000 dEvata years

kaliyugake = kali yuga

I dEvategaLige = thus for dEvata-s

hanneraDu sAviravahavu varuShagaLu = 12000 dEvata years

The above stanza can be summarized in the following table

yuga dEvata years

kR^ita 4800

trEta 3600

dvApara 2400

kali 1200

Total = 12000

Thus dEvata-s have life span of 12000 dEvata-s years

prathama yugakELadhikavare viM

shati sulaxAShTOtarashata viM

shatisahasra manuShya mAnabdagaLu ShaNNavati

mita sahasrada laxadvAdasha

dvitiya tR^itiyake eMTulaxada

chatuHShaShTi sahasra kaligidaraRdha chiMtipudu……..HKAS_23-59

manuShya mAna = as per human years

abdagaLu = human years for the 4 yuga-s put together

prathama yugake = for the 1st yuga i.e. kR^ita yuga

areviMshati = 10 lakhs years (half of 20 lakhs)

Eladhikavu sulaxa = plus 7 lakhs years

uttara = at the end of that

AshTOtarashata = 8000 years

viMshatisahasra = plus 12 lakh years

dvitiya = for the 2nd yuga i.e. trEta yuga

laxadvAdasha ShaNNavatisahasra = 1296000 years

tR^itiyake = for the 3rd yuga i.e. dvApara yuga

eMTu laxada chatuHShaShTi sahasra = 864000 years

kalige = for the 4th yuga i.e. kali yuga

idaraRdha = half of 864000 years i.e. 432000 years

chiMtipudu = must understand so

In fact, this stanza means the same as per the previous stanza:-

Thus 12000 dEvata-s years equals to 4320000 human years

mUradhikanAlvattulaxada

lAru mUreraDadhika sAvira

IreraDu yuga varuSha saMkhyeya gaiyalenitahudu

sUripechchise sAvirada nA

nnUru mUvatteraDukOTi sa

rOruhAsanagidu divasaveMbaru vipashchitaru.................HKAS_23-60

mUradhika = plus 3

nAlvattulaxada = 40 lakhs – meaning 43 lakhs

ArumUru eraDadhika sAvira = { (6x3) + 2}1000 = 20000, thus 4320000

IreraDu yuga = 2x2 = 4 yuga-s

varuSha saMkhyeya gaiyalu = thus 4 yuga-s equal to 4320000 human years

initahudu = it is so

sUri = j~nAni-s

sAvira pechchise = if we multiply 4320000 by 1000 (is also called mahA yuga)

nAnUru mUvatteraDukOTi = we get 4320000000 (432 crores)

idu = this number

sarOruhAsanage = to chatuRmukha brahma dEvaru

oMdu divasa eMbaru = is one day time for brahma dEvaru

vipashchitaru = brahma j~nAni-s would say so

The four yuga-s together consist of 43,20,000 years described as 'mUradhikanAlvattulaxadalAru mUreraDadhika sAvira'.

'sUri' – means sURya. However, in the current context it must be understood as j~nAni-s as JagannAtha dAsa uses the word 'vipashchitaru' at the end of the stanza.

If 43,20,000 is multiplied by 1000 then we obtain 4320000000 (432 crores). This time span is the day time for brahma dEvaru i.e. 1000 mahA yuga-s are equal to one day time for brahma dEvaru and another 1000 mahA yuga-s are equal to one night span for brahma dEvaru. Thus, 2000 mahA yuga-s comprise of a complete day cycle of brahma dEvaru.

shatadhR^itige I divasagaLu triM

shatiyu mAsadvAdashAbdavu

shataveraDaroLu saRvajIvOtpattisthitilayavu

shrutismR^itigaLu pELutihava

chyutage nimiShavideMdu sukhashA

shvatage pAsaTiyeMbare brahmAdi divijaranu.................HKAS_23-61

shatadhR^itige = to brahma dEvaru

I divasagaLu = earlier described complete day cycle (i.e. 2000 mahA yuga-s)

triMshatiyu = such 30 days

mAsa = equal to a month for brahma dEvaru

dvAdasha = such 12 months

abdavu = equal to a year

shatavu = such 100 years

eraDaroLu = out of 100 years i.e. the first 50 years (pURvARdha) and the second 50 years (uttarARdha)

saRvajIva = during pURvARdha sR^iShTi takes place outside the aMDa with sUxma sharIra and during uttarARdha sR^iShTi takes place in inside the aMDa with sthUla sharIra.

utpatti = thus causing sR^iShTi

sthiti = protection during sthiti – in order to perform sAdhana

layavu = destruction at the end

shrutismR^itigaLu = the vEda-s and smR^iti-s

pELutihavu = describe so

achyutage = undestructible ParamAtma

nimiShavideMdu = the life span of brahma dEvaru is one nimiSha for ParamAtma, which means just a blink of His Eyelids (Opening His Eyes means sR^iShTi and closing His Eyes means laya). This is only oupachArika for ParamAtma, who is anAdi and not governed by kAla

sukhashAshvatage = ever happy ParamAtma

pAsaTiyeMbare = can we say that He is tired of causing sR^ishTi and He therefore sleeps on vaTa patra after laya?

brahmAdi divijaranu = He is never exhausted by sR^iShTi sthiti, laya of brahma till the blade of grass. This He does only as His lIla

brahma dEvaru, who performs 100 kalpa-s sAdhana before aparOxa and 100 kalpa sAdhana after aparOxa is called shatAnaMda. The word 'shatadhR^iti' indicates this as brahma dEvaru.

30 day cycles of brahma dEvaru described in the previous stanza would result in a month for brahma dEvaru. 12 such months would be a year. The life of brahma dEvaru is such 100 years (brahma kalpa).

Out of 100 years of his life - the first 50 years is called pURvARdha and the second 50 years is called uttarARdha.

During pURvARdha sR^iShTi takes place outside the aMDa with sUxma sharIra and during uttarARdha sR^iShTi takes place in inside the aMDa with sthUla sharIra.

The life span of brahma dEvaru is one nimiSha for ParamAtma, which means just a blink of His Eyelids (Opening His Eyes means sR^iShTi and closing His Eyes means laya). This is only oupachArika for ParamAtma who is anAdi and not governed by kAla.

ParamAtma is also called 'achyuta' as He is indestructible. brahma and other jIva-s have chatuRvidha nAsha. ParamAtma does not have chatuRvidha nAsha. He is nitya mURti and ever happy.

Is it ever possible that brahma dEvaru or others could ever be equal to such permanently happy ParamAtma. He effortlessly carries out the vyApAra of sR^iShTi, sthiti, laya etc… How can we say that He is tired of causing sR^ishTi and He therefore sleeps on vaTa patra after laya?

shrI SGP Char avare,

Namaskara...

I am presently travelling & hence I do not have any books to refer.

>The life span of brahma dEvaru is one nimiSha for ParamAtma, which > means just a blink of His Eyelids (Opening His Eyes means sR^iShTi and closing His Eyes means laya). This is only oupachArika for ParamAtma, who is anAdi and not governed by kAla.

True... in every sense of the term.

But what I understand from VijayadAsara suladi & in HKS earlier padyas or later padyas (I don't remember).... that parabrahma rests for 10 1/2 hours which is Brahma devaru 87 1/2 years. When still 1 1/2 hours remaining (Brahma devara 12 1/2 years remaining), Sri Durga devi (Ambrani devi) chants Shruti Gita & wakes up Parabrahma & shrishti starts from then during Parabrahma's daytime.

Same in the case of Laya which is Parabrahma's night time.

Namaskara,

Shobha Srinivasan

>

> ParamAtma is also called 'achyuta' as He is indestructible. brahma and > other jIva-s have chatuRvidha nAsha. ParamAtma does not have chatuRvidha nAsha. He is nitya mURti and ever happy.

>

> Is it ever possible that brahma dEvaru or others could ever be equal to such permanently happy ParamAtma. He effortlessly carries out the vyApAra of sR^iShTi, sthiti, laya etc… How can we say that He is tired of causing sR^ishTi and He therefore sleeps on vaTa patra after laya? >

> shrI kR^ishNARpaNamastu

> Moudgalya

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaH

svAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya pratibaddo nirantara premapravAhaH ------------- a verse from Nyaya Sudha

Devotion to the Lord is that continuously surging flood of deep love & attachment to the Lord of the Universe, which is impregnable by any amount of obstacles encountered in its march. It should be of such a quality & texture as would transcend all other forms of love which one may bear towards one's in self, or to his nearest & dearest ones in life, or to his most cherished possessions. It should be founded on an unshakable intellectual & emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.

AdimadhyaMtagaLu illada

mAdhavagidupachAraveMdu R^i

gAdi vEdapurANagaLu pELuvuvu nityadali

mOdamayanAnugrahava saM

pAdisi ramA brahmarudrEM

drAdigaLu tammatamma padaviyanaidi sukhisuvaru.................HKAS_23-62

AdimadhyaMtagaLu illada = ParamAtma, who has neither beginning nor end

mAdhavage = to laxmI pati mAdhava nAmaka ParamAtma

idu = 'nimiSha' – as described in the previous stanza

upachAraveMdu = only oupachArika

R^igAdi vEda = the four vEda-s R^ig vEda and other vEda-s

purANagaLu = purANa-s written by vEdavyAsa

pELuvuvu = describe so

nityadali = always

mOdamayana = AnaMda svarUpi ParamAtma

anugrahava saMpAdisi = by earning His anugraha

ramA = ramA dEvi

brahma = brahma dEvaru

rudrEMdrAdigaLu = R^idra dEvaru

tamma tamma padaviyanu aidi = obtain their positions according to their yOgyata

sukhisuvaru = and would be happy

ParamAtma Himself never undergoes the cycle of sR^iShTi, sthiti & laya. He is not affected by kAla. In fact kAla is controlled by Him. ParamAtma is nitya.

All the jIva-s too are nitya like ParamAtma. However, He performs liMgOpadAna to the jIva-s in the asR^ijya groups and brings them to sR^iShTi and they thus obtain sthUla dEha. This dEha has janana (birth), sthiti & maraNa (death). In the same way, the jIva suffers destruction of aniruddha dEha, liMga bhaMga etc… - the chatuRvidha nAsha. However, ParamAtma does not suffer chatuRvidha nAsha.

laxmI pati is mAdhava nAmaka ParamAtma (ma = ramA dEvi, dhava = pati). The Rig vEda and other vEda-s, purANa-s extol that the life span of brahma dEvaru is a 'nimiSha' for ParamAtma. This 'nimiSha' is understood to be the fraction of the time in which ParamAtma blinks once. Even this description is oupachArika for ParamAtma. The time scale of the life span of brahma dEvaru is negligible for ParamAtma, infact nothing.

laxmI dEvi, brahma dEvaru, R^idra, iMdra & other dEvata-s and all other mukti yOgya jIva-s earn the anugraha of AnaMda rUpi ParamAtma and earn their positions according to their yOgyata.

I kathAmR^itapAnasukha suvi

vEkigaLigalladale vaiShika

vyAkula kuchittarige dorevude Ava kAladali

lOkavARteya biTTu idanava

lOkisuta mOdiparigolidu kR^i

pAkara jagannAthaviThala kAyva karuNadali..................HKAS_23-63

I kathAmR^itapAnasukha = the happiness of reading this harikathAmR^itasAra

suvivEkigaLigalladale = if not for j~nAni-s

vaiShika = those absorbed in viShaya-s

vyAkula = of the material world

kuchittarige = those who are doing pApa-s

Ava kAladali = at any time

dorevude = would the obtain

lOkavARteya biTTu = leaving aside worldly viShaya-s

idanava lOkisuta = thinking about this

mOdiparige = happy sajjana-s

olidu = would bestow anugraha

kR^ipAkara = very kind

jagannAthaviThala = JagannAtha nAmaka ParamAtma

kAyva karuNadali = would protect with all kindness

The nectar of this magnum opus harikathAmR^itasAra (HKAS) would only be enjoyed by sajjana-s who are j~nAni-s. Only such bhaghavad bhakta-s are entitled to enjoy this HKAS.

Those who are engrossed in worldly desires or viShaya-s and drowned in their own habits, the manas of such persons is infected by pApa buddhi. Such persons would never have the fortune of reading this HKAS.

Those who are engrossed in meditating on the guNa-s, rUpa-s & kriya-s of AnaMda rUpi ParamAtma - only such puNya jIva-s can get a chance to read HKAS.

ParamAtma would be kind to protect such persons who read HKAS – explains JagannAtha dAsa.

This ends the kalpasAdhana saMdhi