-Translated by SGP Char

Chapter 24: biMbapratibiMba saMdhi (31 padyas)

This saMdhi is also called biMbOpAsana saMdhi

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

mukta biMbanu turiya jIva

nmuktabiMbanu vishva bhava saM

sakta biMbanu taijasanu asR^ijyarige prAj~na

shaktanAdaru sariye saRvO

drikta mahimanu duHkhasukhagaLa

vyAktamADutalippa kalpAMtadali bapparige HKAS_24-01

asR^ijyarige prAj~na = prAj~na nAmaka ParamAtma is the biMba for asR^ijya jIva-s

taijasanu bhava saMsakta biMbanu = taijasa nAmaka ParamAtma is the biMba for those jIva-s who have come to sR^iShTi

jIvanmuktabiMbanu vishva = vishva nAmaka ParamAtma is the biMba for jIvan mukta-s

mukta biMbanu turiya = turiya nAmaka ParamAtma is the biMba for mukta jIva-s

saRvOdrikta mahimanu = biMba rUpi ParamAtma who is saRva srEShTha with unseen mahima

shaktanAdaru sariye = although is all powerful / capable

kalpAMtadali = after brahma praLaya He brings jIva-s from asR^ijya group into sR^iShTi

bapparige = those coming into sR^iShTi

duHkha sukhagaLa = bestows sukha / duHkha to trividha jIva-s

vyAktamADutalippa = brings it to their expereince

jIva-s are divided into 4 groups as under:-

1) asR^ijya jIva-s

2) jIva-s who have arrived in sR^iShTi and bound by kaRma in this saMsAra

3) jIvan mukta-s

4) mukta jIva-s

1) asR^ijya jIva-s

asR^ijya jIva-s are those that have not yet arrived into sR^iShTi and they are in a state of rest (sleep). These jIva-s are nitya and anAdi but they are not bound by liMga dEha. prAj~na nAmaka ParamAtma is the biMba for these jIva-s.

2) bhavasaMsakta jIva-s

Just by His saMkalpa, ParamAtma performs liMgOpadAna to the asR^ijya jIva-s and they arrive into sR^ShTi and begin the experience of their bonding with kaRma in this saMsAra. JagannAtha dAsa calls such jIva-s as 'bhavasaMsaktaru'. taijasa nAmaka ParamAtma is the biMba for these jIva-s. taijasa ParamAtma,who resides in the throat region is the prEraka for dreams. The jIva remains in a state dream – dreaming of something or the other – right from it's sR^iShTi till jIvan mukti. Therefore, taijasa nAmaka ParamAtma is the biMba for bhavasaMsakta jIva-s.

3) jIvan mukta-s

When the jIva performs sat-sAdhana, the mukti yOgya jIva obtains biMbaparOxa as a gift from ParamAtma. By the kind gaze of ParamAtma, the saMchita kaRma of such aparOxa j~nAni-s are destroyed and they are not affected by AgAmi kaRma-s, but they (aparOxi-s) only need to experience the prArabdha kaRma. The state of jIvan mukta-s is higher than these aparOxi-s. prArabdha for the jIvan mukta-s is only oupachArika. vishva nAmaka ParamAtma is the biMba for such jIvan mukta-s. vishva nAmaka ParamAtma is the prEraka for the waken state of all jIva-s and He pervades in the right eye. The jIvan mukta-s do not have birth and death again. They are sa-liMga and they are understood to be in the waken state always.

4) mukta jIva-s

The jIva obtains liMga bhaMga after the bath in viraja river. They are thus disconnected by the prAkR^ita guNa kaRma-s and reside in their svarUpa dEha. turiya nAmaka ParamAtma is the biMba for mukta jIva-s.

The all powerful ParamAtma is capable of giving mOxa to the jIva without getting the jIva into sR^iShTi. But this is against nature. anAdi kaRma-s would be chasing the jIva. saMchita kaRma-s would be experienced based on anAdi kaRma-s. All jIva-s must therefore experience kaRma. sukha-duHkha would be experienced by the jIva according to the satya saMkalpa of all powerful ParamAtma. As per the kaRma of the jIva – satva guNa leads to sukha phala, rajO guNa leads to mishra phala & tamO guNa leads to duHkha phala. Only after experiencing the resultant kaRma phala, the jIva obtains liMga bhaMga and then kaRma vimOchana.

A question may arise in the minds of readers - if all this is an inescapable process then what is the role of ParamAtma? The answer is - by the anugraha of ParamAtma the intensity of the effects of kaRma are substantially reduced.

annanAmaka prakR^itiyoLaga

chChinnanAgiha prAj~na nAmadi

sonnoDala modalAdavaroLannAda taijasanu

annadAMbudanAma vishvanu

bhinnanAma kriyagaLiMdali

tannoLage tA ramipa pURNAnaMda j~nAnaghana…………….HKAS_24-02

prakR^itiyoLaga = anna (food crops) grow through jaDa prakR^iti

annanAmaka = in that He is called 'anna'

prAj~na nAmadi = by the name prAj~na

achChinnanAgiha = completely pervades in the respective foods as biMba

sonnoDala = hiraNya gaRbha nAmaka brahma dEvaru (sonna – gold, oDala – belly)

modalAdavaroLu = and other tatvAbhimAni dEvata-s

taijasanu = taijasa nAmaka ParamAtma

annAda = One Who gives anna and water

annada = as 'annada' nAmaka in the act of giving food

aMbuda nAma = as 'aMbuda' nAmaka in the act of serving water

vishvanu = vishva nAmaka ParamAtma

bhinnanAma kriyagaLiMdali = by different names in different kriya-s

pURNAnaMda j~nAnaghana = j~nAnAnaMda svarUpi

tannoLage tA = in those respective places by those bhagavad rUpa-s

ramipa = plays about as svaramaNa

As discussed in HKAS_14-14

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-August/001846.html

ParamAtma is called anna, annada & annAda in the following ways:-

1) anna - He exists as anna nAmaka in all the foods that we consume. He is annamaya. He exists as aMtaRgata in those foods. He accepts the svAkhya rasa and satisfies us

2) annada – He is the Provider of food for all. He accepts the annAMtaRgata svAkhya rasa. All jIva-s are His pratibiMba and they obtain satisfaction via His biMba kriya

3) annAda – He swallows the entire world during mahApraLaya

ramA dEvi is abhimAni fro sUxma prakR^iti. The crop (anna) which grows on the earth is food for the jIva-s. prAj~na nAmaka ParamAtma exists as aMtaRyAmi in laxmI dEvi (abhimAni for prakR^iti) and He is thus aMtaRyami for all 'anna'.

'annadaMbuda' – one who gives food and water. ParamAtma is thus called annada nAmaka and aMbuda nAmaka. taijasa nAmaka ParamAtma exists as annada-aMbuda and resides in brahma dEvaru and all other tatvAbhimAni dEvata-s and obtains them their food and water.

vishva nAmaka ParamAtma exists a annAda and swallows the food. He is vishvabhuk nAmaka indeed. biMba rUpi vishva nAmaka ParamAtma swallows the entire world. He exists as aMtaRgata in the food and is recognized as rasa nAmaka and accepts the svAkhya rasa and satisfies the pratibiMba jIva-s.

In this way, with different names as prAj~na, taijasa & vishva nAmaka, He does and makes us do different kriya-s (bhinna nAmaka kriyagaLiMdali).

j~nAnAnaMda svarUpi plays about as svaramaNa in those respective places by those bhagavad rUpa-s.

bUdiyoLagaDagippanalanO

pAdi chEtana prakR^itiyoLa

gannAdanannAhvayadi karesuva brahma shivarUpi

Odanaprada viShNu paramA

hlAdavIvuta tR^iptipaDisuva

gAdamahimana chitrakaRmavanAva baNNisuva……..........HKAS_24-03

chEtana = all jIva-s

prakR^itiyoLu = jaDa prakR^ityAtmaka sthUla dEha

oLage = in these two

bUdiyoLage = in the ash

aDagippa = hidden

analanOpAdi = fire (agni)

annAda = saRva bhOkta (one who eats everything)

anannAhvayadi = as anna nAmaka

karesuva = called as

brahmarUpi = brahma rUpi ParamAtma as anna nAmaka

shivarUpi = shiva rUpi ParamAtma as annAda nAmaka

viShNu = sAxAt viShNu rUpi ParamAtma

Odanaprada = as Giver of food – as annada nAmaka

parama AhlAdavIyuta = gives tremendous happiness to the jIva-s when they consume food

tR^iptipaDisuva = satisfies the jIva-s through food and water

agAdamahimana = ParamAtma, who has infinite mahima

chitrakaRmavanu = His special vyApAra-s

Ava baNNisuva = who can describe these vyApAra-s? Meaning – even ramA, brahma and others cannot describe the same

Just as fire is hidden in ash, in the same way ParamAtma pervades every where. He can be seen by the power of meditation of the j~nAni-s.

Although He pervades in all the jIva-s, He cannot be seen by all. He pervades in every atom of all the jaDa-s.

laxmI dEvi is the abhimAni for mUla prakR^iti. ParamAtma resides as anna nAmaka in laxmI dEvi.

Plants that grow in prakR^iti produce grains (food). jIva-s get food by this way. Residing as anna nAmaka in laxmI dEvi and existing in the plants and the food (grains) produced by them, He satisfies the jIva-s through food (anna).

annAda – means one who eats everything. ParamAtma exists as annAda nAmaka in chatuRmukha brahma dEvaru and R^idra dEvaru as aMtaRyAmi.

Being the cause for sR^iShTi, He exists in brahma dEvaru as brahma nAmaka and being cause for laya, He exists in R^idra dEvaru as R^idra nAmaka. He exists in them as 'annAda' nAmaka and by way of accepting the svAkhya rasa, He eats all the food and makes the jIva eat the same.

By His viShNu rUpa, He protects all the jIva-s as annada nAmaka as Provider of food described as 'Odanaprada'.

ParamAtma, who has such infinite mahima exists in the iMdriya-s and by way of bhOjanarasa vibhAga provides nutrition to the dEha.

None can describe the vyApAra mahima of ParamAtma, not even ramA dEvi, brahma dEvaru or other dEvata-s.

nAda bhOjana shabdadoLu biM

dOdanOdakadoLage ghOShanu

vAdadoLu shAMtAkhya jaTharAgniyoLagiirutippa

vaidikasushabdadoLu putra sa

hOdarAnujaroLati

shAMtana pAdakamalavanavarata chiMtisu I pariyaliMda........HKAS_24-04

nAda = nAda nAmaka ParamAtma

bhOjana = while eating food

shabdadoLu = descriptive words

Odana = in every morsel of food

udakadoLage = in the water we drink

biMdu = called as biMdu

anuvAdadoLu = in the explanation of bhagavad guNa-s during food

ghOSha = as ghOSha nAmaka

jaTharAgniyoLu = in the digestive power

shAMtAkhya = as shAMta shabda vAchya

vaidikasushabdadoLu = in vaidika words or vEda shAstra vichAra

putra sahOdara anujaroLu = persons who sit for food along with oneslef, such as, sons, brothers and other relatives

atishAMtana = must remember the very calm shAMta nAmaka ParamAtma

I pariyaliMdali = in this way

anavarata = at all times

pAdakamalava = the Lotus Feet of ParamAtma

chiMtisu = one must meditate upon them (Lotus Feet of ParamAtma)

shrIman nArAyaNa is OMkAra pratitpAdya. OMkAra consists of 3 vaRNa-s i.e. a-kAra, u-kAra, m-kAra and paMchadaLa-s nAda, biMdu, ghOSha, shAMta & atishAMta.

As a-kAra vAchya He is present as brahmAMtaRgata, as u-kAra vAchya He is present as R^idrAMtaRgata and as m-kAra vAchya He is present in viShNu Himself.

The plants that grow on the earth, which give us food indeed is called 'anna' (Odana) – anna rUpa. In apa tatva He exists as udaka rUpa.

In anna and udaka (food and water), He exists as nAda nAmaka. In the sounds we make while eating food or drinking water ParamAtma exist s as nAda vAchya.

In the description of the taste of the food, ParamAtma exists as ghOSha nAmaka.

In the hunger or appetite power (jaTharAgni), ParamAtma exists as shAMta nAmaka. Therefore, our dEha does not burn out in spite of the presence of jaTharAgni. Only the food that we eat is burnt out or digested.

In vaidika words or vEda shAstra vichAra, children, brothers / sisters, relatives and others sitting along for food, ParamAtma exists as atishAMta.

With this j~nAnAnusaMdhAna (I pariyaliMda), in brahma, R^idra & viShNu i.e. in the trimURti-s, as a-kAra vAchya brahma, as u-kAra vAchya R^idra and as m-kAra vAchya viShNu, as nAda vAchya in anna, as biMdu vAchya in water, as ghOSha shabda vAchya in anuvAda, as shAMta vAchya in jaTharAgni and as atishAMta vAchya in vaidika shabda-s, children & relatives – one must always meditate on the Lotus Feet of OM kAra pratipAdya shrIman nArAyaNa nAmaka ParamAtma.

vEdamAni ramAnupAsya gu

NOdadhi guNatraya vivaRjita

svOdarasthita nikhiLa brahmAMDAdvilaxaNanu

sAdhusammatavenisutiha niShu

sIda gaNapatiyeMba shruti prati

pAdisuvudanavaratavana guNaprAMtagANadale……….HKAS_24-05

vEdamAni = abhimAni for infinite vEda-s

ramA = laxmI dEvi

anupAsya = even she cannot sufficiently perform His upAsana

guNOdadhi = sea of infinite virtuous qualities

guNatraya vivaRjita = far away from triguNa-s

svOdarasthita = that which He has kept in His Belly

nikhiLa = infinite

brahmAMDAt = brahmAMDa-s

vilaxaNanu = entirely diiferent

sAdhusammatavu = aggreable to bhagavad bhakta-s

enisutiha = known as

niShusIda gaNapatI = niShusIda gaNapatI

eMba shruti = vEda vAkya-s

anavarata = always

avana = that ParamAtma's

guNaprAMta kANadale = one cannot see the limit of His guNa-s

pratipAdisuvudu = He is known to have no end or beginning

laxmI dEvi is the abhimAni for the infinite number of vEda-s. ParamAtma is 'anupAsyanu' by even such vEdAbhimAni laxmI dEvi.

'anupAsya' does not mean that laxmI dEvi does not perform the upAsana of ParamAtma. It means that even she does not sufficiently understand the limitless guNa-s, rUpa-s & kriya-s of ParamAtma.

ramAnupAsya ParamAtma has infinite virtuous qualities. guNa saMpURNa ParamAtma is far away from triguNa-s (triguNavaRjita) and He possesses unusual j~nAnAnaMda.

There are infinite brahmAMDa-s in the Belly of ParamAtma (svOdarasthita nikhiLa brahmAMDa). This brahmAMDAMtaRgata ParamAtma is different from all the jaDa-s & jIva-s although He exists in them in their shapes, by their names and their rUpa-s.

ParamAtma is 'niShusIda gaNapatE'

Reference:-

"niShusIda gaNapatE gaNEShu tvAmAhuRvipratham kavInAm naR^itE tvatpatE kiMchanarE mahAmaRkaM maghavan chitramaRcha" ----shruti

Meaning-

gaNapatE = svAmi of our iMdriya-s

gaNeShu = in the group of iMdriya-s

tvAM = you

vipratamaM = especially (saRvasreShTha)

ahuH = j~nAni-s say so

kavinAM = in j~nAni-s

niShusIda = pervades as aMtaRyAmi

maghavan = aishvaRyavaMta (very wealthy)

naR^itE tvat = apart from you

atI = either near or far away

kiMchana = at least one task (kARya)

nakriyatE = cannot perform

mahAmaRkaM = very huge, illuminant

chitraM = one who is an astonishment Himself

aRche = does pUja

Gist:-

Oh ParamAtma, you are the niyAmaka for all the iMdriyAbhimAni dEvata-s. You perform all the iMdriya vyApAra-s by existing in them as their aMtaRyAmi and You make us do the same. Nothing happens without You. You exist as aMtaRyami in ramA dEvi, brahma dEvaru and others and You Yourself get performed Your own pUja. You are extremely wealthy. Existing in ayOgya-s You make them perform enmity against You. That becomes their tAmasika sAdhana. Everything belongs to You.

Thus, if ramA dEvi, brahma dEvaru and other dEvata-s cannot sufficiently understand the limitless guNa-s, rUpa-s & kriya-s of ParamAtma, what would be the fate of other jIva-s?

karesuvanu mAyAramaNa tA

puruSharUpadi tristhaLagaLoLu

parama satparuShARthada mahattatvadoLagiddu

sarasijabhavAMDa sthita strI

puruSha tanmAtragaLa EkO

ttaradashEMdriyagaLa mahAbUtagaLa niRmisida…………..HKAS_24-06

puruSha = puruSha shabda vAchya ParamAtma

mAyAramaNa = mAyApati vAsudEva nAmaka ParamAtma

tA = Himself

rUpadi = sR^iShTi kAraNa rUpa ParamAtma

tristhaLagaLoLu = shvEta dvIpa, anaMtAsana & vaikuMTha

parama = most srEShTa

satparuShARthada = would give good puruShARtha i.e. mOxa

mahattatvadoLage iddu = by existing in mahattatva and creates ahaMkAra tatva with the differences of vaikArika, taijasa and tAmasa bhEda and thus

EkOttara dashEMdriyagaLa = creates the 11 iMdriya-s – manas from vaikArika ahaMkAra, paMcha j~nAnEMdriya-s paMcha kaRmEMdriya-s from taijasaMhaMkAra

tanmAtragaLa mahAbUtagaLa = and from tAmasAMhaMkAra He creates paMcha tanmAtra-s (shabda, spaRsha, rUpa, rasa & gaMdha) and paMcha bhUta-s (AkAsha, vAyu, tEjassu, apa, pR^ithvI)

sarasijabhavAMDa sthita = by existing inside and outside the brahmAMDa

strI puruSha = strI-puruSha jIva-s (having mukti from sthUla dEha)

niRmisida = He created

mAyApati vAsudEva rUpi ParamAtma is puruSha rUpAtmaka, which are of 3 types:-

1) Creation of brahma dEvaru in sUxma sR^iShTi via mAyAdEvi

2) Creation of mahattatva (brahma dEvaru sharIra)

3) In the sthUla dEha of all jIva-s i.e. bahiHbrahmAMDa rUpa, bramAMtaRgata rUpa & jIva dEha vyApata rUpa

mAyApati purusha nAmaka vAsudEva ParamAtma creates mahattatva via which He creates ahaMkAra tatva.

jayApati saMkaRShaNa creates paMcha tanmAtra-s and paMcha mahAbhUta-s from tAmasAhaMkAra.

By His pradyumna rUpa – outside the aMDa by His aRdha nAri rUpa from His left side He creates strI sthUla sharIragata paMcha j~nAnEMdriya-s & paMcha kaRmEMdriya-s (via taijasAhaMkAra) and from His right side He creates all puruSha dEha-s.

shvEta dvIpagata vAsudEva is mOxa Giver, which JagannAtha dAsa describes as 'parama satparuShARthaprada'.

puruSha nAmaka vAsudEva ParamAtma creates mahattatva by which He creates dEha of brahma dEvaru (mahattatvadoLiddu) and existing as brahmAMDAMtaRgata as vAsudEva (sarasijabhavAMDa sthita).

brahmAMDAMtaRgata vAsudEva in His puruSha rUpa – creates ahaMkAra tatva related differences of vaikArika, taijasa and tAmasa bhEda in all the strI & puruSha jIva-s, sthUla dEha of dEvata-s and the manas of all jIva-s.

He also creates the 11 iMdriya-s – manas from vaikArika ahaMkAra, paMcha j~nAnEMdriya-s paMcha kaRmEMdriya-s from taijasaMhaMkAra.

I sharIrage puruSha triguNadi

shrIsahita tAniddu jIvari

gAsha lObhAj~nAna mada matsara kumOha xudha

hAsa haruSha suShupti svapnapi

pAsajAgrati janma sthiti mR^iti

dOSha puNya jayApajaya dvaMdvagaLa kalpisida..........HKAS_24-07

I sharIrage = sthUla dEha dhAraka jIva

triguNadi = with triguNAtmaka liMga sharIra

puruSha = puruSha nAmaka vAsudEva nAmaka ParamAtma

shrIsahita = along with His consort mAyAdEvi

tAniddu = existing in the sthUla dEhagata iMdriya-s and the viShaya-s

jIvarige = to the jIva which has the sharIra

Asha = expectations in viShaya-s

lObha = greed for viShaya-s

aj~nAna = aj~nAna (ignorance) i.e. forgetting ParamAtma

mada = pride (typical ahaMkAra)

matsara = jealousy

kumOha = infatuation – strong feelings of love and attraction for a viShaya

xudha = hunger

hAsa = laughter

haruSha = happiness

suShupti = deep sleep

svapna = dream

pipAsa = thirst

jAgrati = waken state

janma = birth (in several species)

sthiti = sthiti

mR^iti = death

dOSha = various demerits or defects – pApa-s

puNya = puNya kARya and their resultant phala

jaya = victory

apajaya = defeat

dvaMdvagaLa = these pairs of qualities opposed to each other (duality)

kalpisida = gives it to the experience of the jIva-s via the sthUla dEhagata iMdriya-s

The jIva which has the sthUla dEha is called sharIra. puruSha nAmaka ParamAtma brings the jIva into sR^iShTi by way of liMgOpadAna. The jIva obtains janma according to it's anAdi kaRma, thus obtaining aniruddha sharIra. He provides sthUla dEha to the jIva to enable performance of sAdhana.

He binds the jIva with liMga dEha by means of satva, rajO & tamO guNa-s and leaves the jIva in the cycle of saMsAra to experience the kaRma.

puruSha nAmaka vAsudEva ParamAtma resides in the triguNa-s of the liMga dEha along with laxmI dEvi (who is in her shrI-bhU-duRga rUpa-s). The sthUla dEha is sAdhana sharIra. The jIva obtains experience of the kaRma-s through the iMdriya-s. kaRma-s are borne out of triguNa-s.

The experiences of the flow of kaRma-s are Asha-lObha, j~nAna-aj~nAna, hAsa-harusha-janma-mR^iti, puNya-pApa, jaya-apajaya, which are all dvaMdva kaRma-s.The jIva gets trapped in these and ultimately ParamAtma provides kaRma vimOchana.

trividha guNamaya dEha jIvake

kavachadaMdadi toDisi kaRma

pravahadoLu saMchAramADisutippa jIvarana

kavisi mAyAramaNa mOhava

bhavake kAraNanAguvanu saM

shravaNa mananava mALparige mOchakanenisutippa.................HKAS_24-08

trividha = 3 types of jIva-s

jIvake = jIva-s fit for sR^iShTi

kavachadaMdadi = covers it with a seal like liMga dEha

guNamaya dEha = triguNAtmaka liMga dEha

toDisi = connects the liMga dEha with sthUla dEha

kaRma pravahadoLu = in the gush of kaRma

saMchAramADisutippa = makes them travel by way of birth & death

jIvarana = trividha jIva-s

mAyAramaNa kavisi = mAyApati vAsudEva creates

mOhava = strong feelings of love and attraction for viShaya-s

bhavake = gets them entangled in this saMsAra with ahaMkAra-mamakAra

kAraNanAguvanu = He becomes the reason for that

saMshravaNa = those who hear bhagavat related mahima-s via samIchIna guru

mananava mALparige = those bhakta-s who meditate on the same

mOchakanenisutippa = would remove them from the bonds of saMsAra & provide them mOxa

This anAdi svarUpa dEha is surrounded by the anAdi liMga dEha. The liMga dEha is like the dust of husk covered on a rice grain and it is attached to the svarUpa dEha by the ichChA of ParamAtma.

The anAdi liMga sharIra is made up of triguNa-s i.e. satva, rajas, tamO guNa-s. mUla prakR^iti is jaDa. The triguNa-s are the normal parameters of jaDa. The differences in the guNa-s of the mUla jaDa prakR^iti is the cause of sR^iShTi.

The 16 kaLe-s of the liMga dEha are:-

manas 1

j~nAnEMdriya-s 5

kaRmEMdriya-s 5

tanmAtra-s 5

TOTAL 16 (shODaSha kaLe-s)

The jIva which has anAdi kaRma is thus bound by this liMga sharIra. The triguNa vyApAra-s are the reason for this bonded saMsAra. The flow of this vyApAra-s is provoked by the anAdi kaRma-s. The unusual anAdi liMga sharIra is connected to the unusual anAdi svArUpa sharIra only by the saMkalpa of ParamAtma.

Primarily, the jIva obtains ahaMkAra-mamakAra. This provokes the anAdi kaRma relationship resulting into janma. By the will of ParamAtma, the point of connection of the liMga dEha to the svarUpa dEha – sR^iShTi commences from that time and the kaRma saMbaMdha begins for the jIva from that time onwards, thus saMsAra baMdhana.

mAyApati vAsudEva nAmaka ParamAtma is therefore the bhavabaMdhaka. He gives dEhAbhimAna and temporary happiness to the jIva and leads the jIva to saMsAra.

However, for those who constantly listen to bhagavad related stories, He enables them to fix the tatva viShaya-s in their manas, and makes them meditate on the same and He grants them kaRma vimOchana and svasvarUpa AnaMda.

ParamAtma Himself is kaRma baMdhaka and kaRma vimOchaka.

sAshanAhvaya strIpuruSharoLu

vAsavAgihaneMdaridu vi

shvAsapURvaka bhajisi tOShisu svAvarOttamara

klEshanAshana achalagaLoLu pra

kAshisutalihanashanarUpO

pAsanava mALparige tORpanu tanna nijarUpa……… HKAS_24-09

sAshana = biMba rUpi ParamAtma of sthUla dEha

ahvaya = called as 'sAshana'

strI puruSharoLu = in strI-s & puruSha-s having sthUla dEha

vAsavAgihaneMdu = resides in their hearts

aritu = understanding so with anusaMdhAna

vishvAsapURvaka = with extreme bhakti

bhajisi = praise Him

tOShisu = and please Him

svAvara uttamara = jIva-s of one's higher and lower levels

klEshanAshana = their saMsAra duHkha

achalagaLoLu = achala pratima

prakAshisutaliha = shining

anashanarUpOpAsanava = upAsana of jIvAMtaRgata biMba ashana nAmaka ParamAtma

mALparige = those who perform

tanna nijarUpa = jIvakAra rUpa

tORpanu = shows pratyaxa rUpa

'sAshana'- ashana – means the food we eat. anna and other food items we eat are called ashana. In kali yuga, prANa (life) lies in anna. ParamAtma exists in anna as anna vAchya and thereby accepts the svAkhya rasa and provides nutrition to the sthUla dEha and provides satisfaction to the jIva. Therefore, biMba rUpi ParamAtma exists in the sthUla dEha of strI & puruSha as 'sAshana'.

However, the dEvata-s are not affected by hunger, thirst, sleep, dEha vikAra etc... because their dEha is made up of vaikArikAhaMkAra. ParamAtma exists as 'nirashana' in the dEvata-s. The dEvata-s are also called 'nirashanaH'.

Understanding that ParamAtma exists as 'sAshana' in mAnava-s and 'nirashana' in dEvata-s, one must meditate on Him constantly and praise Him.

tAratamya refers svOttamaru, samaru & svAvararu depending upon the levels of guNa either higher, equal or lower. One must meditate upon the bhagavadrUpa in them depending upon their yOgyata.

The duHkha which comes frequently in ones life is borne out of kaRma, which is borne out of triguNa-s. Since ParamAtma eliminates the saMsAra duHkha, he is called 'klEshanAshana'.

'achala' refers to jaDa vastu which is immovable – like mountain. ParamAtma exists in His khaMDAkhaMDa rUpa in achala vastu.

Those who constantly perform upAsana of the illuminant jIvAMtaRgata biMba ashana nAmaka ParamAtma, would be bestowed with His aparOxa rUpa daRshana.

On 8/27/07, sukumar <sukumar at tataelxsi.co.in> wrote:

> Namaste!

>

> -----Original Message-----

> From: dvaita-list-bounces at dvaita.info

> [mailto:dvaita-list-bounces at dvaita.info]On Behalf Of S G P CHAR

> Sent: Friday, August 24, 2007 7:28 PM

> To: DVAITA

> Subject: HKAS_24-09 biMbapratibiMba saMdhi

>

>

> 'sAshana'- ashana – means the food we eat. anna and other food items we eat are called ashana. In kali yuga, prANa (life) lies in anna.

>

> -- I read this in a monogram on 'sadashara smruti' as also entities in which life dwells in each yuga - viz., in blood, in bones, in flesh etc., in each yuga. I think this has a bearing on jeeva's sadhana - be it dhruva, valmiki etc., in respective yugas. However, I could not understand the purport of it specifically as to why the all pervading life is mentioned > specifically here as lying in anna.

Yes, Paramatma is all-pervading, but the same Paramatma through various different forms performs different actions. In this particular context, we need to think of Paramatma as being that force which enables us to digest our food. Without food our body would not get any energy to perform actions, and we must realize that it is "Vaishvaanara" Paramatma who makes this possible. In the gIta, Lord Krishna says that he is the one who resides in the various bodies digesting the food we eat.

"ahaM vaishvaanaro bhUtvaa prANinaaM dehamaashritaH |

prANApAnasamAyuktaa pachaamyannam chaturvidhaM ||"

In other words, we must not think that digestion will just happen automatically on its own. The Lord has not only designed a wonderful body capable of extracting nutrients from food passing through it, but also continually enables this process to occur.

>

> However by lying there, outside our body, this prana weakens a jeeva's effort to curb desire to take food on occasions such as ekadesi etc., I want to know why the purpose of prana being in anna is thus very limited and is not at all helping a bit in a jeeva's sadhana.

Sometimes the Lord's role is in some ways paradoxical. Like in Vishnu Sahasranaama we say that He is "krodhahaa" as well as "krodhakR^t", he not only causes feelings of anger but also takes it away. Likewise, it is because of Him that we constantly feel hungry on Ekadashi and struggle to do upavasa, but at the same time it is because of Him that we are able to do fasting.

I'm not sure I understand why you say he is limited. It certainly helps in jiva's sadhana, because if not for his presence in food and his enabling digestion to occur, the body would not get any energy from food. Without energy, the body would not function and we would not be able to perform any tasks. So his role is crucial in this "sadhana sharira" that the jiva has.

>

>

> ParamAtma exists in anna as anna vAchya and thereby accepts the svAkhya rasa and provides nutrition to the sthUla dEha and provides satisfaction to the jIva. Therefore, biMba rUpi ParamAtma exists in the sthUla dEha of strI & puruSha as 'sAshana'.

>

> -- another meaning I gathered out of Bannanje's book on Purusha suktha is sashana being baddha jeevas and anashana being mukthatmas.

sAshana means those that eat, anashana means those that do not. If taken as the fruits of one's actions, the baddha jIva's reap the fruits of their actions, whereas mukta jIvas, not being bound by samsara can be taken as 'anashana'.

It can also mean jIva and jaDa. Something that is jaDa does not experience the fruits of its actions, but the jIva (while in samsara) does.

Whether sAshana & anashana is taken as mukta/amukta, or jIva/jaDa, either way, puruSha surpasses and stands far above (vyakraamat) both.

Regards,

Prasanna

>

> thanks

> sukumar

>

>

>

On Monday, August 27, 2007 sukumar at tataelxsi.co.in wrote:

> >'sAshana'- ashana - means the food we eat. anna and other food items we eat are called ashana. In kali yuga, prANa (life) lies in anna.

> -- I read this in a monogram on 'sadashara smruti' as also entities in which life dwells in each yuga - viz., in blood, in bones, in flesh etc., in each yuga.

> I think this has a bearing on jeeva's sadhana - be it dhruva, valmiki etc., in respective yugas.

There is no reference to any yuga-s in this verse. It has nothing to do with life being in blood, flesh etc. in each yuga.

The focus of the sandhi is to know the antaryami rUpa-s of Bhagavan. This verse describes the rUpa-s present in chetana-s and achetana-s and shows how He should be worshipped.

The sandhi starts with the broad description of "OM" kaara axara niyamaka and pratipadya-rUpa-s of Narayana in the 4 stations of a jIva -- asR^ijya state, cycle of samsara, waiting state before linga-nasha, and mukta state. Then he describes how He has pervaded in this Brahmanda giving bandha and moxa.

In this verse, Dasaru says that Bhagavan is present in all the cheatana-s as sAshana and in the achetana-s as anashana. Thus, while feeding any chetana one should think that he is offering the food to the sAshana nAma paramatma who is antaryami of this chalapratima. While offering to vigraha-s etc., one should think that it is an offering to the indweller anashana nAma paramatma.

ashana means food -- the one who consumes food is sAshana. anashana: the one who doesn't consume food.

> However, I could not understand the purport of it specifically as to why the all pervading life is mentioned specifically here as lying in anna.

> However by lying there, outside our body, this prana weakens a jeeva's effort to curb desire to take food on occasions such as ekadesi etc.,

No such thing is implied here.

> I want to know why the purpose of prana being in anna is thus very limited and is not at all helping a bit in a jeeva's sadhana.

This sandhi is called bimba-aproxa sandhi. For bimba-aparoxa it is not enough to know that God is present everywhere but one needs vishesha j~nAna aka vij~nAna yoga, i.e, how He is present inside as antaryami and controlls and instigates those aspects by bearing that rUpa and nAma. This nAmopasana paves way to bimba-aparoxa.

> > ParamAtma exists in anna as anna vAchya and thereby accepts the svAkhya rasa and provides nutrition to the sthUla dEha and provides satisfaction to the jIva. Therefore, biMba rUpi ParamAtma exists in the sthUla dEha of strI & puruSha as 'sAshana'.

> -- another meaning I gathered out of Bannanje's book on Purusha suktha is sashana being baddha jeevas and anashana being mukthatmas.

Here one can take three different meaning for this word sAshana and anashana.

sAshana can be taken to mean all chetana-s who consume food and anashana can be taken as referring to all jaDa vastu-s, who don't consume food thus both together cover everything in this prapancha. This meaning looks more appropriate contexually.

sAshana can be taken to mean all martya jIva-s -- those who depend on food for survival and anashana-s as devata-s who don't *depend on food for survival*[cf. "xutpipAsAdayash- chaiva devAnAM bhogasAdhakAH" -- quoted by Acharya from aitareya samhita]

sAshana can mean the sthoola deha which needs food for survival and anashana can be the in-dwelling jIva which doesn't need food for survival.

In all the above cases, sAshana form of the Lord is present in sAshana-s and anashana form of the Lord is present in all the anashana-s.

Regards,

Meera Tadipatri

prakArAMtara chiMtisuvadI

prakR^itiyoLu vishvAdirUpava

prakaTamALpenu yathAmatiyoLu gurukR^ipAbaladi

mukuraniRmita sadadoLu pOge

svakIya rUpava kAMba teradali

akuTilAtma charAcharadi saRvatra tOruvanu............HKAS_24-10

I prakR^itiyoLu = liMga dEhAkhya prakR^iti

prakArAMtara = in one more way

chiMtisuvadu = must perform dhyAna

vishvAdirUpava = vishva and other rUpa-s – totally eight of them

gurukR^ipAbaladi = by the kindness of ParamAtma

prakaTa mALpenu = will tell you in detail

yathAmatiyoLu = as much as I can (limited to my buddhi)

mukuraniRmita = made by mirror

sadadoLu = house (mirror house)

pOge = if one enters

svakIya rUpava = one's own pratibiMba rUpa

kAMba teradali = just as one can see

akuTilAtma = ParamAtma, who is far away from all dOSha-s

charAcharadi = in sthAvara and jaMgama jIva-s

saRvatra tOruvanu = at all place can be seen by those shapes

JagannAtha dAsa tries to explain other ways of upAsana in this prakR^ityAtmaka jagat from this stanza onwards.

The svarUpa of the jIva is covered liMga dEha, which is prakR^ityAtmaka. sUxma prakR^iti is triguNAtmaka.

In HKAS_11-04 refer

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-March/001445.html

it was explained that mUla rUpi shrIman nArAyaNa resides in the center of the heart of and He roams about in the aShTadaLa-s of the hR^itpadma in His eight rUpa-s of 1)vishva, 2)taijasa, 3)prAj~na, 4)tuRya, 5)Atma, 6)aMtaRAtma, 7)ParamAtma, and 8)j~nAnAtma. One must understand the way of performing upAsana of these rUpa-s with the kindness of one's guru, within their limited understanding. By doing so, ParamAtma would exhibit Himself.

If one stands at the centre of a mirror walled house, then the person can see his own infinite images. Every pratibiMba acts as a biMba for each other and thus infinite images are seen.

In this way, EkamEvAdvitIya ParamAtma is the biMba for all jIva-s. All the jIva-s are His pratibiMba. Also all the jaDa-s are the adhiShThAna of ParamAtma. Thus, the chala pratIka-s (all jIva-s) and achala pratIka-s (all jaDa-s) are the adhiShThAna for ParamAtma. ParamAtma does not have any dOSha-s (dOShavidUra or akuTilAtma).

In this way, ParamAtma can be seen over at all places by those respective shapes.

parichChEdatraya prakR^itiyoLa

girutihanu vishvAdirUpava

dharisi AtmAditrirUpava I ShaNatrayadi

suruchi j~nAnAtma svarUpadi

turiyanAmaka vAsudEvana

smarisu muktisukhapradAyakanItanahudeMdu…………….HKAS_24-11

parichChEdatraya = contained by satva, rajas & tamO guNa-s

prakR^itiyoLage = in anAdi liMga sharIra (indicating prakR^iti)

irutihanu = exists

vishvAdirUpava = as vishva in satva guNa, as taijasa in rajO guNa, as prAj~na in tamO guNa

dharisi = exists in these 3 rUpa-s

AtmAdi trirUpava = in the other 3 rUpa-s Atma, aMtarAtma & ParamAtma

IShaNatrayadi = as dArAShaNa in Atma rUpa, as putrEShaNa in aMtarAtma rUpa & as vittEShaNa in ParamAtma rUpa

suruchi = kAMti saMpanna

j~nAnAtma = j~nAna nAmaka ParamAtma

svarUpadi = in the svarUpa dEha of the jIva

muktisukhapradAyakanu = mOxa Giver

turiyanAmaka vAsudEvana = turiya nAmaka vAsudEva

ItanahudeMdu = 8 rUpa-s in this way in those respective adhiShThAna-s

smarisu = remember Him

As known by now, prakR^iti is triguNatmaka. There are 3 layers. 1st – satvavaraNa, 2nd – rajO avaraNa, 3rd – tamO avaraNa.

liMga dEha indicating prakR^iti also has 3 layers as above. vishva nAmaka ParamAtma exists in the satva layer, taijasa nAmaka ParamAtma exists in the rajO layer & prAj~na nAmaka ParamAtma exist in the tamO layer, which is expressed by JagannAtha dAsa 'parichChEdatraya prakR^itiyoLagirutihanu vishvAdirUpava dharisi….' IShaNa – is the duHkha arising out of possession of things because of mOha (strong feelings of love and attraction) in them. They are typically as follows:-

1) dArAShENa – dArA – means wife. The mOha on one's wife

2) putrEShaNa – putra – means son. The mOha on one's son

3) vittEShaNa – vitta – means money. The mOha on the wealth earned.

A person gets sorrow due to the above. ParamAtma exists in the above as Atma, aMtarAtma & ParamAtma respectively and creates the related mOha in the jIva.

j~nAnAtma nAmaka ParamAtma exists in the svarUpa dEha.

tuRya nAmaka ParamAtma exists in exists in His vAsudEva rUpa in the 1000 petals of our brahmaraMdhra. tuRya nAmaka vAsudEva is mOxa Giver.He gives AnaMda to the jIva in the state of mukti.

We must meditate on the 8 rUpa-s of ParamAtma in the above manner.

kamalasaMbhavajanaka jaDa jaM

gamaroLage nelesiddu krama vyu

tkramadi kaRmava mADi mADisutippa bEsarade

xama xAma xamIhanAhvaya

sumanasasuraroLage ahaM

mamana mama eMdI yupAsanegaiva prAMtadali............HKAS_24-12

kamalasaMbhavajanaka = Father of brahma dEvaru

jaDa = jaDa vastu

jaMgamaroLage = in jIva-s

nelesiddu = existing as biMba

krama = svarUpa svabhAva krama

vyutkramadi = by way of liMga dEha

kaRmava = kaRma-s according to anAdi kaRma

mADi = does them by way of His biMba kriya

bEsarade = without getting bored

mADisutippa = makes us do the same through the sthUla dEhEMdriya-s

prAMtadali =after sAdhana (during liMga bhaMga)

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

asuraroLage = in daitya-s from kali till the blade of grass

mamana = feeling of 'nothing is mine, everything belongs to ParamAtma' (in mukti yOgya jIva-s)

ahaM = feeling of 'I am brahma, I am the doer' (in asura-s)

mama = feeling of 'it is mine' (in nitya saMsAri-s)

xama = as xama nAmaka in sura-s

xAma = as xAma nAmaka in asura-s

xamIhana = xamIhana nAmaka in nitya saMsAri-s

eMdI yupAsanegaiva = does and makes us do the upAsana in trividha jIva-s

ParamAtma is described as kamalasaMbhavajanaka because chatuRmukha brahma dEvaru was born in the Lotus Flower emanating from His Navel.

ParamAtma performs sR^ishTi in an orderly manner (krama). He perfoms laya in a reverse manner – meaning those who arrive last in sR^iShTi obtain mukti first and brahma dEvaru obtains mukti at the end as he was born first (vyutkrama).

The kind kamalasaMbhavajanaka exists as aMtaRyAmi in all jaDa-s and jIva-s.

All sukaRma-s, mishra kaRma-s and duShkaRma-s are done by Him through the jIva-s constantly by His biMba kriya. ParamAtma is not a bit bored of doing this constantly, by His lIla according to the svarUpa yOgyata of the jIva-s.

ParamAtma is called 'xama', which appears in viShNu sahasra nAma. 'xama' – means – He who is competent or He who has great patience.

xama nAmaka ParamAtma exists in the dEvata-s (sumansa) and makes the perform their kaRma via upAsana as 'namama' – meaning – 'All the kaRma-s are Your prEraNa. I am not the doer. You are saRvakaRta. No one else is as competent as You.' This upAsana is done in the satvika-s. The jIva obtains phala according to his yOgyata.

ParamAtma exists as 'xamIhana' in rajO jIva-s and does and makes them do mishra kaRma-s. He tolerates their mamakAra i.e. their strong sense of attachment to their wife, children, wealth etc… Since He tolerates their mamakAra, He is called xamIhana nAmaka ParamAtma. He bestows mishra phala.

ParamAtma exists as 'xAma' in tamO jIva-s i.e. daitya-s does and makes them do the 'ahaM' upAsana – meaning – 'I am Ishvara. I am the enjoyer. I am supreme, ahaM brahmAsmi….' and gives them duHkha phala according to their yOgyata.

In this way ParamAtma does and makes the trividha jIva-s perform upAsana and bestows phala on them according to their yOgyata.

I samasta jagattu IshA

vAsyavenipudu kARyarUpavu

nAshavAdaru nityavE sari kAraNa prakR^iti

shrIshage jaDapratimeyenipudu

mAsadommegu sannidhAnavu

vAsavAgiha nitya shAligrAmadOpAdi………….HKAS_24-13

I samasta jagattu = this entire jagat (kARya rUpa)

IshAvAsyavenipudu = is the Residence for ParamAtma

kARyarUpavu = kARya rUpa

nAshavAdaru = even if it is destroyed during praLaya

kAraNa prakR^iti = prakR^iti would be the kAraNa for creation

nityavE sari = would be nitya

prakR^iti shrIshage = this prakR^ti for laxmIpati ParamAtma

jaDapratimeyenipudu = would be jaDa pratIka

mAsadu ommegu = would not be destroyed

sannidhAnavu = sannidhAna of ParamAtma in this jagat

shAligrAmadOpAdi = just as the sannidhAna always exists in shAligrAma

nitya = always in brahmAMDa

vAsavAgiha = always exists

This entire jagat is created by ParamAtma. The entire jagat is the Residence for ParamAtma, who is the saRvaniyAmaka as stated in IshAvasyOpanishad which says, 'IshAvAsyamidam saRvaM'

ParamAtma completely pervades in every place and every atom of jaDa-s and in all the chEtana-s as their biMba rUpi.

sUxma prakR^iti is the mUla kAraNa for sR^iShTi. This is also referred as upAdAna kAraNa. kAraNa rUpa prakR^iti is nitya. This jagat which is created from prakR^iti is the kARya rUpa. The kARya rUpa is anitya as it gets destroyed during laya. All the tatva-s (ingredients) from the kAraNa rUpa (prakR^iti) would again become mUla prakR^iti.

For example, a pot is made from mud (kAraNa). Even if the pot is destroyed, the mud (kAraNa rUpa) is nitya.

Since prakR^iti is nitya, pradhAna sR^ishTi kaRta ParamAtma, does sR^iShTi in every kalpa just by His ichCha. However, He remains unaffected by the kAraNa and kARya rUpa-s and He remains different from everything and everyone.

This jagat is the achalapratIka fro laxmIpati ParamAtma. He therefore resides in the jagat. By the understanding of biMba-pratibiMba relationship all the jIva-s are His pratibiMba i.e. they are chala pratIka.

kAraNa rUpa prakR^iti would never ever get destroyed (mAsadommegu), because of His sannidhAna.

shAligrAma is the svayaM vyakta rUpa of ParamAtma. In the same way kAraNa rUpa prakR^iti also always has the sannidhAna of ParamAtma.

EkamEvAdvitIya rUpA

nEka jIvaroLiddu tA pra

tyEka kaRmava mADi mOhisutippa tiLisadale

mUka badhirAMdhAdi nAmaka

I kaLEvaradoLage karesuva

mAkaLatrana loukika mahAmahimegEneMbe…….HKAS_24-14

EkamEva = He alone

advitIya rUpa = ParamAtma, who has none superior to Him or equal to Him

anEka jIvaroLiddu = exists as aMtaRgata in infinite jIva-s in infinite rUpa-s

tA = biMba rUpi ParamAtma

pratyEka kaRmava = jaDa kaRma-s according to their svarUpa

mADi mADisi = does and makes them do the same

tiLisadale = without letting the jIva know

mOhisutippa = makes the jIva feel that he has himself performed those tasks (creates ahaMkatR^itva)

mUka = like a dumb person

badhira = like a deaf person

aMdha = like a blind person

Adi nAmaka = and other names

I kaLEvaradoLage = in the sthUla dEha of the jIva-s

karesuva = calls Himself so

mAkaLatrana = laxmIpati ParamAtma

loukika = prApaMchika

mahA mahimege = infinite mahA mahime

EneMbe = what shall I say? Meaning – His mahA mahime is indescribable

'EkamEva advitiya' – is a line from shruti. EkamEva – shrIman nArAyaNa alone, advitiya – there is none equal to Him or superior to Him. ParamAtma exists in infinite jIva-s as their biMba. biMba rUpi ParamAtma, who is distinctly different from jIva-s, exists in the jIva-s as kaRma vAchya according to their svarUpa yOgyata, does and makes them do (by way of pratibiMba kARya) the kaRma-s according to their anAdi kaRma. Although He is saRvataMtra svataMtra and the kaRta, He does not allow the jIva to know that He is performing all the kaRma-s and gives the ahaM kaRtR^itva to the jIva-s and creates mOha in them.

Existing as sthUla dEhAMtaRgata, in the dumb (mUka), deaf (badhira) & blind (aMdha) persons and is known by those names.

Existing by those shapes, by those names in those respective jIva-s and does the respective kARya-s. It is impossible to describe the mahime of such ParamAtma.

lOkabaMdhuRlOkanAtha vi

shOka bhaktara shOkanAshana

shrIkarARchita sOkadaMdadalippa saRvaroLu

sAkuvanu sajjanara parama kR^i

pAkarEsha pinAkisannuta

svIkarisu vAnataru koTTa samasta kaRmagaLa.............HKAS_24-15

lOkabaMdhu = ParamAtma, who is the Relative of all sajjana-s

lOkanAtha = Head of world or King of the world

vishOka = He has no duHkha

bhaktara shOkanAshana = He destroys the duHkha of His bhakta-s

shrIkarARchita = served by the hands of laxmI dEvi

saRvaroLu = although He is aMtaRyAmi in all the chEtana-s

sOkadaMdadalippa = remains detached (much different from the jaDa-s and chEtana-s

sajjanara = mukti yOgya bhakta-s

sAkuvanu = protects them in all ways

parama kR^ipAkarEsha = He showers His kindness

pinAkisannuta = praised by R^idra dEvaru who holds the pinAki bow (dhanussu)

anataru = those bhakta-s who take His shelter

koTTa samasta kaRmagaLa = all dvaMdva kaRma-s

svIkarisuva = He accepts

ParamAtma always binds the sajjana-s as His relative. Therefore, He is called 'lOkabaMdhu'. He is the Well-Wisher of His bhakta-s and protects them.

'lOka' – means this jagat of 14 lOka-s. He creates this jagat and rules the jagat as the King of jagat. Thus, He is called lOkanAtha.

He does not have any duHkha. Thus He is vishOka. Since He is vishOka, He eliminates the duHkha-s of His bhakta-s – thus called shOka nAshana.

shOka nAshana ParamAtma has Lotus Feet which are worth worshipping. He is 'shrIkarARchita' since laxmI dEvi serves Him as His jewelry, weaponry etc…

shrIkarARchita shrInidhi ParamAtma exists as aMtaRyAmi in all the jIva-s as their biMba, does and makes them do all the kaRma-s and He therefore saRvakaRta. Although, He does and makes us do all the kaRma-s, He is distinctly different from the jIva-s. He remains unaffected by their kaRma-s. He remains 'sOkadaMdadalippa' i.e. remains detached (much different from the jaDa-s and chEtana-s).

sOkadaMdalippa ParamAtma always protects the sajjana-s. He is extremely kind. Those who take His shelter are always protected.

R^idra dEvaru holds the pinAki bow. R^idra is thus called pinAki. ParamAtma is praised by R^idra dEvaru, hence ParamAtma is referred as 'pinAki sannuta'.

R^idra dEvaru is manO niyAmaka. All the kaRma-s are displayed by the manas. manas is the prime centre fro prEraNa for all shubha-ashubha-mishra kaRma-s. kaRmapati ParamAtma accepts all the kaRma-s and for their pApa vimOchana, He multiplies their puNya-s & pApa-s several times and gives it back to them.

ahita pratimegaLenisuvuvu

dEha gEhApatya sati dhana

lOha kAShTa shilA mR^idAtmakavAda dravyagaLu

snEhadali paramAtma enagi

ttIhanEMdaridanudinadi sa

mmOhakoLagAgadale pUjisu saRvanAmaka.............HKAS_24-16

ahita = ahita vibhUti adhiShThAna-s are

dEha = our sharIra

gEha = our residence

apatya = children and relatives

sati = wife

dhana = money / wealth

lOha = golden jewelry

kAShTa = furniture

shilA = gems / stones

mR^idAtmakavAda dravyagaLu = land as property

ahita pratimegaLenisuvuvu = the above are ahita pratime of ParamAtma

snEhadali = with friendship or good intention

paramAtma = all Owner ParamAtma

enage ittIhanEMdu = has given them to me for my sAdhana

sammOhakoLagAgadale = without getting attached to them

saRvanAmaka = the nAmaka of those adhiShThAna-s

aridu = understanding so

anudinadi = every day

pUjisu = saying that all has been obtained from Him and perform His pUja

Our sthUla dEha (dEha), the house in which we reside (gEha), our children and other relatives (apatya), wife (sati), the wealth we have earned (dhana), valuable metals like utensils of gold, silver, copper, brass etc… (lOha) which are in our possession, wooden furniture like bed, chairs, cupboards (kaShTa), gems and jewelry (shilA), land, gardens (mR^idAtmaka) are all use in our real life. These are 'ahitapratime'.

Without having attachment to the above, one must meditate on the aMtaRgata rUpa of ParamAtma in the above. One must realize that ParamAtma exists in the above things and does and makes us to kARya-s and that He has been kind to give them to us for our use in this life and that all these are under His control.

We must therefore leave away our mOha in these things and meditate upon Him realizing the fact that He remains as aMtaRyAmi in all the above things and praise those rUpa-s and offer these things to Him.

shrItaruNivallabhage jIvaru

chEtanapratimegaLu Ota

prOtanAgiddellaroLu vyApAra mADutiha

hOta saRveMdriyagaLoLu saM

prItiyiMduMDuNisi viShaya ni

RvAta dEshaga dIpadaMdadalippa niRbhayadi..........HKAS_24-17

taruNi = ever young

shrIvallabhage = radiant laxmIpati

jIvaru = all jIva-s

chEtana pratimegaLu = are chala pratime

ellaroLu = in the trividha jIva-s

OtaprOtanAgiddu = enmeshed by His biMba rUpa

hOta = as hOta nAmaka

saRveMdriyagaLoLu = pervading in the iMdriya-s of the sthUla dEha

saMprItiyiMda = with love

viShaya = connects them to the viShaya-s

uMDu uNisi = accepts the svAkhya rasa of those viShaya-s and makes the jIva accept the same according to its yOgyata

vyApAra mADutiha = does vyApAra

niRbhayadi = fearlessly

niRvAta dEshaga = existing in the space in which there is no air (beyond exosphere)

dIpadaMdadi = just as a lamp

ippa = exits

laxmI dEvi is ever young. ParamAtma is therefore addressed here as 'shrItaruNivallabha'.

The trividha jIva-s are chala pratime for shrItaruNuvallbha. ParamAtma is the biMba for jIva-s. All the jIva-s are His pratibiMba. That is why the jIva-s are 'chEtana pratime'

shrItaruNivallabha is enmeshed in the chEtana pratime of the trividha jIva-s. saRvakaRta ParamAtma pervades in the sthUla dEhagata iMdriya-s and He does and makes the jIva do all the vyApAra-s.

hOta nAmaka ParamAtma connects the viShaya-s to the respective iMdriya-s and brings the viShaya-s to the experience of the jIva. hOta nAmaka accepts the oblations (havissu) during yaj~na-s. By existing as viShayAMtargata in the viShaya-s, which are like the havissu for the iMdriya-s, He enables the jIva to experience the viShaya-s.

ParamAtma exists as aMtaRyAmi in the sthUla dEhagata paMcha j~nAnEMdriya-s, paMcha kaRmEMdriya-s and manas and connects the viShaya-s to those iMdriya-s. He connects His viShyAMtaRgata bhagavadrUpa with the iMdriyAMtaRgata bhagavadrUpa And performs biMba kARya resulting into experience of the viShaya-s to the jIva, whereas, He remains unaffected by the viShaya-s.

niRvAta dEsha – must not be construed here as the space where there is no air. A lamp will never burn if there is no air. niRvAta dEsha means that a place where there is no forceful breeze or wind. For example if you switch on a fan in a room where there is a lighted lamp, it will extinguish. But in a room where there is still air, the lamp burns steadily and spreads light. In the same way, ParamAtma remains like a steady lamp at all times in form of biMba and remains unaffected and makes the jIva perform the iMdriya kriya.

bhuta sOkida mAnavanu bahu

mAtanADuva teradi mahada

dbhUta viShNvAvEshadiMdali vaRtipudu jagavu

kaitavOktigaLalla shESha pha

NAtapatrage jIvapaMchaka

vrAtaveMdigu bhinnapAdAhvayadi karesuvudu................HKAS_24-18

bhuta sOkida mAnavanu = a person who has pishAchi AvEsha

bahu mAtanADuva teradi = who talks nonsense

mahadadbhUta = highly amazing or spectacular

viShNvAvEshadiMdali = by the AvEsha

jagavu = this entire jagat

vaRtipudu = behaves

kaitavOktigaLalla = not a doubtful statement

shESha = shEsha dEvaru's

phaNAtapatrage = hood as the umbrella for ParamAtma

jIvapaMchakavrAtavu = paMcha jIva-s i.e. dEva, R^iShi, gaMdhaRva, nR^ipa & mAnava (including R^idrAdi shEShashatastha kaRmaja-s until puShkara, ajAnaja-s, dEva gaMdhaRva-s until nirAMsha tR^iNa-s, nitya saMsAri-s and tamO yOgya-s

eMdigu = always

bhinnapAdAhvayadi = indicating the 4 vaRNa-s of brahmaNa, xatriya, vaishya & shUdra

karesuvudu = are called so

If a person is surmounted by bhUta or pishAcha, we would find a change in his natural behaviour. On account of bhUtavEsha, he would speak something beyond his yOgyata.

The all pervading viShNu ParamAtma is 'mahadbhUta' – meaning that He has highly amazing shakti. The entire jagat behaves according to the AvEsha shakti of mahadbhUta nAmaka viShNu ParamAtma. The trividha jIva-s of this brahmaMDa are initiated avEsha vibhUti rUpa of viShNu.

A person seized by bhUtAvEsha is in control of others. All his kriya-s are under the control of bhUta. In the same way, the trividha jIva-s, who are pratibiMba rUpa of ParamAtma are in control of ParamAtma. All the kriya-s and behaviour of the jIva goes on according to the ichCha of ParamAtma.

These are not any cynical statements but they are according to shAstra-s.

ParamAtma sleeps on shESha. The hood of shESha covers the Head of ParamAtma like an umbrella - described as 'shEShaphaNAtapatra' – where phaNa – means hood, and 'atapatra' – means protection or umbrella.

jIva-s are of 5 categories - paMcha jIva-s i.e. dEva, R^iShi, gaMdhaRva, nR^ipa & mAnava (including R^idrAdi shEShashatastha kaRmaja-s until puShkara, ajAnaja-s, dEva gaMdhaRva-s until nirAMsha tR^iNa-s, nitya saMsAri-s and tamO yOgya-s.) These are the different aMsha-s of ParamAtma. All the jIva-s are the pratibiMba of ParamAtma. This is described as 'bhinnapAdAvhyadi' by JagannAtha dAsa and explained as 'indicating the 4 vaRNa-s of brahmaNa, xatriya, vaishya & shUdra' – by saMkaRShaNa oDeyar. ParamAtma is extremely different from the jIva-s. He exists in them as jIvAMtaRyAmi, by their shapes, names, rUpa-s but is still different from them.

diviyoLippuvu mUru pAdaga

LavaniyoLagihudoMdu I vidha

kavibhirIDita karesuva chatuShpAtu tAneMdu

ivana pAdachatuShTayagaLanu

bhavakE taMdu niraMtaradi u

ddhavana sakha saRvAMtarAtmakaneMdu smarisutiru…………..HKAS_24-19

diviyoLage = just like svaRga

ippuvu = they are

mUru pAdagaLu = the 3 places of mukti i.e. vaikuMTha, anaMtAsana & shvEtadvIpa

ihudoMdu = and the other being

avaniyoLage = in different aMsha-s in the brahmAMDa

I vidha = in this way

kavibhirIDita = ParamAtma, who is praised by j~nAni-s

chatuShpAtu = by His 4 rUpa-s of aniruddha, pradyumna, saMkaRShaNa & vAsudEva, He protects the jIva-s in the above 4 places

karesuva tAneMdu = is called so

ivana = guNa paripURNa shrIman nArAyaNa

pAdachatuShTayagaLu = aniruddha, saMkaRShaNa, pradyumna & vAsudEva rUpa

anubhavakE taMdu = fix it in the manas by way of dhyAnOpAsa

niraMtaradi = every day, every moment

uddhavana sakha = shrI kR^iShNa who was a Friend of uddhava

saRvAMtarAtmakaneMdu = exists as aMtaRyAmi in all jIva-s

smarisutiru = remember Him with bhakti

divi – means svaRga. Outside the brahmAMDa the three places of mukti are vaikuMTha, anaMtAsana & shvEtadvIpa, where the His 3 svarUpa aMsha-s exist and avaniyoLu – i.e. on this bhUmi there exists another aMsha. The j~nAni-s (kavi) recognize these 4 bhagavadrUpa-s and call Him 'chatuShpAt'.

Reference for the above:-

"pAdOsya vishvAbhUtAni tripAdsyAmR^itaM divi…." ----- puruShasUkta

The j~nAni-s advise us to constantly remember that ParamAtma who exists in the 4 places as mentioned above. One must remember that ParamAtma, who is the Friend of uddhava and exists as aMtaRyAmi in all jIva-s.

vaMshabAgalu beLeya kaMDu na

rAMshadali shObhipudu bAgada

vaMsha pAshadi kaTTi Eruva DoMba mastakake

kaMsamaRdana dAsarige ni

ssaMshayadi vaMdisade nA vi

dvAMsaneMdahaMkarise bhavaguNadi baMdhisuva………..HKAS_24-20

vaMsha = bamboo

bAgalu = if bent or bendable

beLeya = if it has grown in that way

kaMDu = seeing such a bamboo

narAMshadali = on the shoulder of a person as part of pallanquin

shObhipudu = would look good

bAgada vaMsha = that bamboo which is not bendable

DoMba = acrobat or rope walker

pAshadi kaTTi = ties the bamboo by a rope

Eruva mastakake = climbs on the same and sits on the top and does acrobatics

kaMsamaRdana dAsarige = bhakta-s of shrI kR^iShNa who killed His uncle kaMsa

nissaMshayadi = without doubting

vaMdisade = without pay obeisance to Him

nA vidvAMsaneMdu ahaMkarise = if one says with ahaMkara that, "I am all knowledgeable."

bhavaguNadi = with the rope of saMsAra

baMdhisuva = He would tie the jIva

A bamboo tree usually grows very tall.

If a bamboo bends while it grows, one would use it for making a palanquin, in which a person can be carried. Such bamboo is then said to be sitting on the carrier of the palanquin. However, if the bamboo grows straight without bending, then the same bamboo is used by a street acrobat. The acrobat usually ties a rope to the bamboos, makes them stand according to his requirement, climbs on the same and does acrobatics on that.

By way of this example, JagannAtha dAsa advises some good behaviour to the people.

shrI kR^iShNa ParamAtma killed His uncle kaMsa, who was troubling sajjana-s. Those are the devotees of shrI kR^iShNa are sajjana-s.

If one bows his head to the sajjana and the so called sajjana thinks that he is all knowledgeable and that he is a paMDita, then such paMDita is tied to saMsAra by ParamAtma, just as the acrobat ties a proud straight bamboo with a rope, whereas as a sajjana who has no ahaMkAra would be protected by the kind mercy of ParamAtma.

It is quite commonly seen that as soon as a person obtains a small amount of knowledge, he starts thinking that he is an expert (vidvAMsa). Knowledge without humility does not augur well. That leads to dussAdhana.

jyOtirUpage pratimegaLu sAM

kEtikArOpita supouruSha

dhAtu saptaka dhaiRya shouRyOdARya chAtuRya

mAtu mAna mahatva sahana su

nIti niRmaladEsha brAhmaNa

bhUtapaMchaka buddhi modalAdiMdriya sthAna..................HKAS_24-21

jyOtirUpage = j~nAna svarUpi ParamAtma

pratimegaLu = the pratibiMba, where He resides

ArOpita = related

sAMkEta = indicating

supouruSha = brave

dhAtu saptaka = sthUla dEha consisting of sapta dhAtu-s

mahatva = avyakta tatva, ahaMkAra tatva etc...

buddhi = buddhi

iMdriya = 10 iMdriya-s

bhUtapaMchaka = paMchbhUta-s – pR^ithvI etc...

dhaiRya = courage

shouRya = bravery (daihika & mAnasika)

oudARya = magnanimous, generous, philanthropic

chAtuRya = clever, skilful or versatile

mAtu = acceptable talks

mAna = social status

sahana = endurance, tolerance

sunIti = good behaviour or conduct

niRmaladEsha = pure place

brAhmaNa = brahmaNa who is a j~nAni

modalAda = primarily these

sthAna = are Residence of ParamAtma

ParamAtma is j~nAnAnaMda svarUpa. He has the radiance of crores of suns. He is therefore called 'jyOtirUpage'.

JagannAtha dAsa had explained in HKAS_05-03 the various vibhUti rUpa-s in pratima-s (statue /idol / sculpture) made from various things as under:-

1. stone pratima

2. kAShTa (wood) pratima

3. paMchalOha (a combination of metals) pratima

4. lEpya pratima (made from special medicines / chemicals)

5. likhita (drawn) pratima

6. moNNu (made from clay/mud) pratima

7. mAnasika (drawn in the mind) pratima

8. maNimayi (gems and jewels) pratima

One must perform AvAhana (invoke) of ParamAtma in such pratima and perform pUja. The pratima is a jaDa vastu. ParamAtma needs to be necessarily invoked there before performing His pUja. The pratima-s are jaDa pratima-s The process of Avahana (sAMkEtika ArOpa) brings in the AvAhita bhagavadrUpa.

All these pratima-s are jaDa pratima for ParamAtma (jyOtirUpage). One must meditate that He is present in the pratima and is associated with or has or present in the following qualities:

1) supouruSha – that He is parAkrami (mighty, daring etc…) He is present in parAkrama.

2) dhAtu saptaka – that He has the sapta dhAtu-s as - tvak dhAtu, chaRma dhAtu, mAMsa dhAtu (muscle tissues), rakta (formed blood cells), mEdassu (fatty tissues), majja dhAtu (bone marrow & nerve tissues) & asthi dhAtu (bone). He is present in sapta dhAtu-s

3) dhaiRya – that He is courageous. To be courageous during difficult times is very unusual. He is present in courage

4) shouRya – that He is brave in the battle field. He is present in bravery at battle field.

5) ouddARya – He is magnanimous. He is present in philanthrophy.

6) chAtURya – He is clever. He is present in skilful people.

7) mAtu – He talks softly.

8) mAna – He has status. He is present in the social status that one gets.

9) mahatva – He is present in avyakta tatva, mahatatva & ahaMkAra tatva

10) sahana – He tolerates. He is present in tolerance

11) sunIti – He has good conduct. He is present in good conduct i.e. AchAra, vyavahAra

12) niRmala dEsha – He is present in clean & pure places.

13) brAhmaNa – He is especially present in the brAhmaNa who is a j~nAni

14) bhUta paMchaka – He is present in the paMchabhUta-s along with paMchatanmAtra-s

15) buddhi – He is present in buddhi, manas and the dashEMdriya-s

One must understand the above.

jIvarAshiyoLamR^ita shAshvata

sthAvaragaLoLu sThANunAmaka

nAvakAladalippanajitAMtanEMdenisi

gOvidAMpati gAyanapriya

sAvayava sAhasranAma pa

rAvarEsha pavitrakaRma vipashchitanu sAma…..........HKAS_24-22

amR^ita = those who have no death

jIvarAshiyoLu = sR^ijya and asR^ijya jIva-s

shAshvata = always (inseparable)

sthAvaragaLu = in sthAvara vastu

sThANunAmakanu = called sthANu nAmaka

Ava kAladalippanu = exists from anAdi kAla

ajita aMtanEMdenisi = such sthANu nAmaka is also called ajita nAmaka

gOvidAMpati = He is the Prabhu to brahma j~nAni-s who know vEda-s (gO = vEda-s, gOvida = brahma j~nAni-s who know the vEda-s)

gAyanapriya = He who loves music

sAvayava = exists as aMtaRyAmi everywhere according to those respective shapes

sAhasranAma = infinite names ('sahasra' must not be limited to 1000, but must be understood as infinite)

parAvarEsha He is niyAmaka for brahma dEvaru & laxmI dEvi too (para = brahma dEvaru, parAvara = laxmI dEvi)

pavitrakaRma = vyApAra-s which have no dOSha (infact all bhagavad vyApAra-s are niRdOSha)

vipashchitanu = j~nAna svarUpi

sAma = sAma gAyana priya

ParamAtma exists in all the infinite jIva-s created by Himself and protects them.

ParamAtma is shAshvata nAmaka as He exists permanently. The permanence of all jIva-s is under the control of ParamAtma

Reference:-

amR^itaH shAshvatasthANuRvarArohO mahAtapAH ------- V S nAma shlOka-13

ParamAtma is shAshavata nAmaka (One who is eternally firm). This name appears twice in viShNu sahasra nAma

In the sthAvara jIva-s like trees, He exists as sthANu nAmaka – indicating that as indicating ParamAtma's guNa of not being affected by changes such as growth, decay, etc., nor impacted by the changes of time, place, etc…

ParamAtma is called amR^ita because He has no decay or death and He is immortal.

ParamAtma is ajita nAmaka as He cannot be won over by any other jIva.

ParamAtma is called gOvidAMpati because He is the Prabhu to brahma j~nAni-s who know vEda-s (gO = vEda-s, gOvida = brahma j~nAni-s who know the vEda-s)

ParamAtma is gAyanapriya as He loves sAma gAna.

ParamAtma is sAvayava nAmaka as exists as aMtaRyAmi everywhere according to those respective shapes.

ParamAtma is known by a 1000 names in the viShNu sahasra nAma. It must not be construed the He has only 1000 names. This is only indicative of the fact that He has infinite names – anaMta. See discussion on anaMta in HKAS_20-04

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-February/002531.html

para - brahma dEvaru and other dEvata-s, parAvara – laxmI dEvi is superior to brahma dEvaru & other dEvata-s. ParamAtma is the niyAmaka for ramA dEvi and brahma dEvaru & othere dEvata-s. He is therefore called 'parAvarEsha'.

ParamAtma is called 'pavitra' as He does vyApAra-s which have no dOSha (infact all bhagavad vyApAra-s are niRdOSha).

Since He gives shelter and protects the j~nAni-s, He is called 'vipashchita'.

Since He is saMgIta priya, He is called sAma.

mAdhavana pUjARthavAgi ni

ShEdhakaRmava mADi dhana saM

pAdisalu satpuNya kaRmagaLenisikoLutihavu

svOdaraMbhaNARtha nityadi

sAdhukaRma mADidaru sari

aiduvanu dEhAMtarava saMdEhavinitilla..................HKAS_24-23

mAdhavana pUjARthavAgi = in order to perform the pUja of ParamAtma and serve His devotees

niShEdhakaRmava mADi = performing niShEdha kaRma-s

dhana saMpAdisalu = earn money

satpuNya kaRmagaLu enisikoLutihavu = such nishEdha kaRma-s would also be counted as sat-puNya

svOdaraMbhaNARtha = in order to feed oneself and his family (with saMsAra mOha)

nityadi = always

sAdhukaRma mADidaru sari = just makes a show of performing sat-kaRma-s

dEhAMtarava aiduvanu = experiences hell and many births and deaths

saMdEhavinitilla = there is no doubt about this

JagannAtha dAsa explains that whatever kaRma-s we do in order to please ParamAtma, who is the niyAmaka for laxmI dEvi, all such kaRma-s would be treated as puNya kaRma-s.

kaRma-s are either vidhi or niShEdha kaRma-s (i.e. either prescribed or proscribed). One must always usually perform the prescribed kaRma-s and avoid proscribed kaRma-s.

A few of the vidhi kaRma-s (prescribed kaRma-s) are – dEva pUja, treatment of guests, taking care of elders, xEtra yAtra, study of sachChAstra and learning the same, listening to pravachana, performing trikAla saMdhya, hari nAma saMkIRtana etc…

A few of the niShEdha kaRma-s (proscribed kaRma-s) are – consuming niShiddha food, seeing bad pictures, anAchAra, consuming alcoholics, ahaMkaRtR^itva, enmity, telling lies etc…

Earning money by appealing to others (say begging) and then performing pUja of ParamAtma by that money, although this is niShiddha kaRma – if it is done to please ParamAtma that would be considered as puNya kaRma and not niShiddha kaRma. If some niShiddha kaRma-s is performed under special circumstances in order to please ParamAtma and the money earned by that method is used for a good cause that would be considered as sat-puNya kaRma.

However, if one does sAdhu-kaRma just for earning his living, that would not lead to puNya phala-s. Instead, the jIva would get entangled into several cycles of birth and death. JagannAtha dAsa thus reveals this secret.

The feature of jaDa kaRma is "kesariMda kesara toLedaMte kaRmada pathavu…" – says gOpala dAsa. Just as the muck is dirty, the jaDa kaRma-s which are not performed to please ParamAtma are like the effort made by a person to remove muck on one feet with the muck on another feet. jaDa kaRma-s which are not done to please ParamAtma are useless. It is not right to perform one jaDa kaRma in order to escape from another jaDa kaRma.

apagatAshraya ellaroLagi

ddupamanenipAnupama rUpanu

shapharakEtana janaka mOhipa mOhakana teradi

tapanakOTi samaprabhAsita

vapuvenipa kR^iShNAdi rUpaka

vipagaLaMtuMDuNipa saRvatradali nelasiddu………..HKAS_24-24

apagatAshraya = ParamAtma, who does not have (rather does not need) shelter from any one, He is saRvataMtra svataMtra

ellaroLagiddu = existing as aMtaRyami in all the jIva-s upamanenipA

anupama rUpanu = having unusual rUpa, which none other has

shapharakEtana janaka = Father of manmatha

mOhakana teradi = just as a well dressed person attracts

mOhipa = attracts the jIva-s

tapanakOTi sama prabhAsita = having radiance of a infinite suns

vapuvenipa = rakta vaRNa shrIman nArAyaNa

kR^iShNAdi rUpaka = other rUpa-s from the same rUpa – like – white colored vAsudEva rUpa, golden colored saMkaRShaNa rUpa, greenish colored pradyumna rUpa, bluish-black aniruddha rUpa

vipagaLaMte = just as the birds feed their small ones

saRvatradali nelasiddu = existing as aMtaRyAmi in the sthUla dEhagata iMdriya-s

uMDu = accepts the svAkhya rasa

uNipa = makes the jIva accepts the relevant rasa

ParamAtma is called 'apagatAshraya' because He does not have (rather does not need) shelter from any one, He is saRvataMtra svataMtra. In fact He gives shelter to all jIva-s.

apagatAshraya ParamAtma exists as jIvAMtaRyAmi biMba rUpi in the shape of the jIva and by his name.

ParamAtma has several unusual rUpa, which none other has. He is svagata bhEda vivaRjita. There is none equal to Him nor is there anyone superior to Him.

shapharakEtana janaka ---- shaphara = fish, kEtana = flag. manmatha has a fish on his flag. Thus manmatha is called 'mInakEtana'. manmatha is manObhimAni. Our manas is like a fish which is always fickle or unsteady. Thus fish indicates the manas or manObhimAni. manmatha was born from the manas of puruSha rUpi ParamAtma. He is therefore called shapharakEtana janaka.

manmatha makes the manas very unsteady or slippery. shapharakEtana janaka attracts the jIva-s by His various vyApAra-s. He rules the world by His ichCha.

ParamAtma has the radiance of infinite suns. This is immeasurable.

ParamAtma has a sharIra which is full of j~nAnAnaMda. ParamAtma takes various forms with various colors but does a drama like normal humans.

Just as the birds flying in the sky bring food for their young ones and feed them, in the same way, ParamAtma accepts the svAkhya rasa and provides the experience of the yOgya rasa to the jIva.

In this way, He resides in all the jIva-s, does and makes them do various vyApAra-s.

aDaviyoLu bittadale beLediha

giDada mUlike sakala jIvara

oDaloLippAmayava pariharagaisuvaMdadali

jaDajasaMbhavajanaka trijaga

dvaDeya saMtaisenalu avari

ddeDege baMdodaguvanu bhaktara bhiDeya mIradale……… HKAS_24-25

aDaviyoLu = in the forest

bittadale beLediha = grows on its own - no one sowed those plants / trees

giDada mUlike = herbs

sakala jIvara = all jIva-s (who are diseased)

oDaloLu ippa = disease in their stomach (body)

amayava = pain / disease

pariharagaisuvaMdadali = just as it is treated

jaDaja saMbhavajanaka = Oh Father of brahma!

trijagadvaDeya = ParamAtma, who is King of 14 lOka-s

saMtaisenalu = if one says, "Oh Lord! Please protect me"

avariddeDege = where His bhakta resides

baMdu odaguvanu = He would come quickly

bhaktara bhiDeya mIradale = without causing embarrassement to His devotee

odaguvanu = would present Himself before them

In the forest, various plants and trees grow on their own. No person actually goes to a forest to sow seeds of these plants. The herbs grow their on their own. This is the beauty of nature. People go to the forest and bring these herbs and grind them to extract the medicinal value from these herbs. Thus these herbs are used as medicines to cure various diseases in humans.

Just as the herbs of the forest which are not sown by anyone cure the disease of humans, in the same way, Father of brahma dEvaru i.e. ParamAtma would cure the disease of saMsAra if one just prays to Him intensely and request Him to do so. He would come to the bhakta-s and lift them away from this pain of saMsAra without causing embarrasenment to His bhakta-s.

shrInikEtana tannavara dE

hAnubaMdhiLaMte avyava

dhAnadali nelisippa saRvada sakala kAmadanu

Enu koTTadu bhuMjisuta ma

ddAneyaMdadi saMcharisu ma

ttenu bEDade bhajisutiru avanaMghrikamalagaLa.................HKAS_24-26

shrInikEtana = ParamAtma, who keeps laxmI dEvi in His Heart

tannavara = His bhakta-s

dEhAnubaMdhiLaMte = just like His relatives

avyavadhAnadali = inseparable (by His biMba rUpa)

nelisippa = resides in the hearts

saRvada = always

sakala kAmadanu = satifies all their needs or requirements

Enu koTTadu = whatever He bestows (either sukha or duHkha)

bhuMjisuta = experience that

maddAneyaMdadi = remain unaffected, like a fearless elephant

saMcharisu = go about

mattenu bEDade = without asking for anything else except j~nAna, bhakti & vairAgya

avanaMghri kamalagaLa = His Lotus Feet

bhajisutiru = praise them

shrI – means parama maMgaLa svarUpi laxmI dEvi (satvAbhimAni rUpa), nikEta – means house. laxmI dEvi is inseparable from ParamAtma. ParamAtma always holds laxmI dEvi in His Heart – meaning ParamAtma always gives shelter to laxmI dEvi. He is therefore shrInikEtana.

Just as our relatives stay close to us always, in the same way ParamAtma exists as our biMba always. The existence of jIva is under the control of ParamAtma. That is why He remains inseparable from the jIva. He exists in the jIva every second. This is the Isha-jIva connection or the biMba-pratibiMba connection. Such a trusted relative of the jIva would always bestow whatever His devotee desires. He is thus called 'sakalakAmadanu'.

Whatever this 'sakalakAmadanu' or 'satyasaMkalapanu' provides to us in any state, whatever way that must be considered as our bhAgya (fortune). With the uttama j~nAnAnusamdhAna that whatever He bestows to us is our bhAgya, we must fearlessly roam about like a fearless elephant. This is an important message from JagannAtha dAsa.

Without directing our manas towards prApaMchika viShaya-s, we must focus our thoughts on the Lotus Feet of ParamAtma and meditate on His mahima, without begging for earthly pleasures.

bEDadale koDutippa surarige

bEdidare koDutihanu nararige

bEdi baLaluva daityarige

koDanomme puruShARtha

mUDharanudina dhaRmakaRmava

mADidaru sari ahikaphalagaLa

nIDi unmattaranu mADi mahAnirayavIva..........HKAS_24-27

surarige = dEvata-s from brahma dEvaru upto dEva gaMdhArva-s

bEDadale koDutippa = gives them what they want without their asking for the same

nararige = to mukti yOgya-s mAnuShOttamaru

bEdidare koDutihanu = if they ask for something by way of performance of yaj~na etc...

bEdi baLaluva = struggling to obtain puruShARtha-s

daityarige = asura-s who are enemies of ParamAtma by their svarUpa

koDanomme puruShARtha = would never give them the superior puruShAtha i.e. mOxa mUDharu = nitya saMsAri-s,who are mishra j~nAni-s,

anudina = everyday

dhaRma kaRmava mADidaru sari = if they perform dhaRma-kaRma according to their vaRNa-s

ahikaphalagaLa nIDi = gives them earthly pleasures

unmattaranu mADi = makes them proud of their possessions and makes them perform pApa kaRma-s

mahAnirayava Iva = gives them hell

This stanza explains about the yOgyata of trividha jIva-s and the phala they obtain according to their yOgyata.

brahmAdi dEvata-s upto gaMdhaRva-s do not ask for anything from ParamAtma, even they meditate on Him. They perform the upAsana of ParamAtma with uttama j~nAnusaMdhAna - the thought of 'viShNu prERNaya and viShNu prItyaRthaM'.. ParamAtma is pleased by their niShkAma bhakti and bestows His anugraha on them, which is described as, 'bEDadale koDutippa surarige'.

The madhyamAdhikAri-s i.e. the manushOttama-s would be bestowed whatever they ask for (if they ask for it), by performing yaj~na etc…

However, the tamO yOgya asura-s, who are enemies of ParamAtma i.e. the daitya-s would struggle to obtain benefits for their personal gains. ParamAtma never bestows on them the higher puruShARtha i.e. mOxa. This is not deserved by their svarUpa yOgyata, which is described as – 'bEdi baLaluva daityarige koDanomme puruShARtha'.

adhamAdhikAri-s i.e. nitya saMsAri-s are described as – 'mUDha'. ParamAtma bestows aihika bhOga-bhAgya according to their dhaRma kaRma. They perform their kaRma-s and expect something in return – particularly earthly pleasures. He gives them the same and makes them happy and makes them proud of their possessions and makes them perform pApa kaRma-s which leads them to hell.

In this way way the rajO guNa nitya saMsAri-s obtain svaRga bhOga and after their balance of puNya is over they take janma and perform pApa kaRma-s – go to hell – rebirth and the cycle continues.

taraNi saRvatradali kiraNava

harahi tattadvastugaLananu

sarisi adaradaraMte chAyava kaMgoLipa teradi

aridharAjAnEja jagadoLa

giruva ChAyAtapanenisi saM

karuShaNAhvaya avaravara yOgyategaLaMtippa..............HKAS_24-28

taraNi = sURya

kiraNava = his rays

saRvatradali = at all places

harahi = spreads

tattadvastugaLananusarisi = according to the things on which the rays fall

adaradaraMte = according to their size or shape

chAyava = shade is formed

kaMgoLipa teradi = just as we see the same

aridharA = chakrapANi

aja = He who does not have birth & death

anEja = He who does not shiver due to weak strength

jagadoLagiruva = exists in trividha jIva-s

ChAya atapanenisi = shadow-light

saMkaruShaNAhvaya = saMkaRShaNa nAmaka ParamAtma

avaravara yOgyategaLaMte = according to their svarUpa yOgyata

ippa = exists as aMtaRyAmi in them and bestows phala acordingly

sURya throws thousands of rays everywhere. When the sun rays fall on an object, one can see the object very well. The shadow of that object is formed according to the shape of that object. This is everyone's common experience.

'aridhara' – is the one who holds sudaRshana chakra in His Hands i.e. ParamAtma.

EjAnaja – means the class of chEtana-s. aridhara ParamAtma protects the chEtanAchEtana-s. The chEtana-s fear ParamAtma. Thus 'Eja' means chEtana.

When one sits in the shadow of a tree, he feels pleasant feeling and gets a cooling effect.

In the same way saMkaRShaNa nAmaka ParamAtma provides His shadow of protection to His devotees and gives them shelter and dissolves their miseries.

The same saMkaRShaNa nAmaka ParamAtma is 'atapa' for His enemies just like the sun which burns someone - without obtaining His anugraha.

Therefore ParamAtma is 'chAyAtapa' (chAya / atapa) - according to JagannAtha dAsa.

He bestows His anugraha to sajjana-s and punishes the duRjana-s. He gives phala according to the jIva's anAdi svarUpa yOgyata. Thus ParamAtma does not have any disparity between the jIva-s.

Reference for the above lies in:-

"chAyAtapou brahamavidO vadaMti paMchAgmayO yEcha trinAchi kEtAH

atapaH pApinAM nityaMchAyEva viduShAM prabhuH" ---kaThOpaniShad

I vidhadi saRvatra lakumI

bhU vaniteyara kUDi tanna ka

LAvishEShagaLella kaDeyali tuMbi sEvyatama

sEvakanu tAnenisi mAyA

dEviramaNa praviShTarUpaka

sEve mALpa sharaNya shAshvatakaruNi kamalAxa……… HKAS_24-29

I vidhadi = in this way

saRvatra = in all chEtana-s at all times and all places

lakumI = shrI laxmI dEvi

bhU = bhU dEvi

vaniteyara kUDi = along with His consorts

tanna kaLAvishEShagaLu = His aMsha rUpa-s

ella kaDeyali tuMbi = inside and outside the aMDa

Evyatama = ParamAtma, who accepts the sEva of His bhakta-s

sEvakanu tAnenisi = existing as aMtaRyAmi in those who are performing His sEva

mAyA dEvi ramaNa = mAyApati vAsudEva nAmaka ParamAtma

praviShTarUpaka = in His aMtaRyAmi rUpa as biMba in the jIva-s

sharaNya = ramA dEvi, brahma dEvaru and all take His shelter

sEve mALpa = does sEva in His sEvaka rUpa in those who are performing sEva

shAshvatakaruNi = He is ever kind to His devotees

kamalAxa = Lotus Petal Eyed ParamAtma

In the way it has been described in the earlier stanza about the infinite mahima and pictorial vyApAra-s - JagannAtha dAsa explains further as follows:-

ParamAtma along with His consorts laxmI dEvi & bhU dEvi pervades at all times in all jIva-s at all places at all times in His aMsha rUpa-s (kaLAvishEShagaLiMda).

ParamAtma exists as 'sEvya' in the person who is accepting the sEva and He exists as 'sEvaka' in the person who is providing sEva. EkamEvAdvitiya ParamAtma simultaneously exists as sEvya and sEvaka.

sEvya-sEvaka vAchya mAyApati vAsudEva nAmaka ParamAtma enters the sEvya-sEvaka jIva-s, exists as aMtaRyAmi in them does sEva and accepts sEva.

He offers His shelter to those who seek His shelter.

His kindness to His bhakta-s is permanent. He would never reduce that. That's how He is described as 'shAshavata karuNi" by JagannAtha dAsa.

ParamAtma is described as kamalAxa because He has wide Eyes like the Lotus Petals.

praNavakAraNa kARya pratipA

dyanu parAtpara chEtanAchE

tana vilaxaNanaMtasatkalyANa guNapURNa

anupamanupAsita guNOdadhi

anagha ajitAnaMta niShkiM

janapriya niRvikAra nirAshrayAvyakta…………..HKAS_24-30

praNavakAraNa = He is the cause of 'OMkAra' – Creator of a-kAra, u-kAra & m-kAra

kARya = all kARya-s

pratipAdyanu = OMkAra pratipAdya

parAtpara = He is uttamOtama to laxmI dEvi (para – laxmI dEvi)

chEtanAchEtana vilaxaNa = extremely different from laxmI dEvi, brahma dEvaru and all other jIva-s and jaDa-s

anaMtasatkalyANa guNapURNa = having infinite virtuous qualities

anupamanu = none like Him

upAsita = ramA dEvi and brahma dEvaru perform His upAsana

guNOdadhi = is a sea of guNa-s

anagha = sinless, He has no dOsha-s

ajita = none can win Him

anaMta = has no end

niShkiMjanapriya = loved by dEvata-s

niRvikAra = pervades everywhere but has no distortion

nirAshraya = He does not depend on others

avyakta = not sufficiently understood by others

praNava svarUpi ParamAtma is OMkAra pratipAdya i.e. a-kAra, u-kAra and m-kAra combined. He is the cause of all vaRNa-s and all the vAgrUpa vyApAra-s.

ParamAtma is the cause of OMkAra, all the vaRNa-s creation of mahAmaMtra-s, pouruShEya purANa-s, gAyatri maMtra, vEda-s and all the vANGmaya-s.

praNava is the kAraNa and the vEda-s are the kARya-s. ParamAtma is kAraNa rUpi praNava pratipAdya and kARya rUpi vEda pratipAdya. He is thus described as - 'kAraNakARya pratipAdya'.

praNava pratipAdya ParamAtma has infinite times superior guNa-s to laxmI dEvi. He is therefore called 'parAtpara'. ParamAtma is anaMta vEda pratipAdya and laxmI dEvi is vEdAbhimAni.

ParamAtma is distinctly different from all the jIva-s and jaDa-s created by Him – thus described as 'chEtanAchEtana vilaxaNa'. ParamAtma is neither jaDa nor chEtana. Here comes the jIva-Isha-jaDa bhEda.

ParamAtma is distinctly different from all jIva-s, unusual, has no dOSha-s and He is full of j~nAnAnaMda described as 'anaMtasatkalyANa guNapURNa'. None can perceive all His guNa-s.

He has unusual mahima and none is equal or greater to Him. There is none like Him (anupama). He is the viShaya of upAsana for ramA dEvi, brahma dEvaru, other dEvata-s and sajjana-s but none has yet understood the depth of His mahima.

He has no dOSha-s or pApa-s at any time.

He is 'ajita' - so heroic that none can win over Him. He has infinite rUpa-s – thus anaMta nAmaka.

The wealth of bhagavad bhakta-s lies in j~nAna, bhakti & vairAgya . They are called 'niShkiMjana'. The dEvata-s are niShkiMjana. The niShkiMjana-s love ParamAtma. Therefore ParamAtma is referred as niShkiMjanapriya.

ParamAtma does not have any distortion (vikAra) in any form from anAdi kAla. He is nitya. He pervades everywhere.

ParamAtma does not need the shelter of others. He is saRvataMtra svataMtra. He provides shelter even to ramA dEvi, brahma dEvaru and other dEvata-s.

ParamAtma cannot be seen. However, He can be perceived by the jIva-s according to their yOgyata but none can realize Him completely.

gOpa bhIya bhavAMdhakArake

dIpavodage sakala sukhasada

nOparigrahavenisutippudu harikathAmR^itavu

gOpati jagannAthaviTThala sa

mIpadali nelesiddu bhaktara

nApavaRgara mADuvanu mahaduHkhabhavadiMda……………….HKAS_24-31

gO = vEda-s and cows

pa = kR^iShNa ParamAtma who protects them

bhIya = fearful

bhavAMdhakArake = darkness of saMsAra i.e. aj~nAna

dIpa = the Light i.e. ParamAtma

odage = arrives in His pratyaxa rUpa

sakala sukhasadana = ParamAtma, who is the Abode of all sukha

uparigraha = vaikuMTha – which is above 7th lOka (satya lOka)

harikathAmR^itavu = harikathAmR^ita

enisutippudu = is known to lead one to mOxa (meaning – listening, reciting & studying HKAS leads to vaikuMTha)

gOpati = vEda pratipAdya

jagannAthaviTThala = JagannAtha viThala svAmi – biMba rUpi of JagannAtha dAsa

samIpadali = as aMtaRyAmi of jIva-s

nelesiddu = would exist

bhaktarana = those bhakta-s who study this HKAS and live as mentioned therein

mahAduHkhabhavadiMda = separates the jIva from the binding of liMga dEha, which is the cause of saMsAra

apavaRgara mADuvanu = would bestow mukti (which is true AnaMda)

'gO' – means vEda-s, 'pa' – means protects. Since ParamAtma is the Protector of vEda-s and He is also vEda pratipAdya. He is therefore referred as 'gOpa' laxmI dEvi is vEdAbhimAni. Since He is laxmIpati and He is her niyAmaka – He is referred as 'gOpa'.

'gO' – also means cows. Since shrI kR^iShNa was a Cowherd and protected the cows, He is called 'gOpa'.

This fearful saMsAra is full of darkness. This is like the endless sea. The jIva-s fear this saMsAra. The jIva is lost in this saMsAra and just roams around. The jIva is unable to find the road to mukti.

A person caught in darkness can see his way if he has light. ParamAtma is the like the light for the jIva-s who are lost in saMsAra. j~nAna svarUpi ParamAtma enables the jIva to cross the ocean of saMsAra and takes them on the road to mukti. If there is only one light on the road we are traveling, it is not sufficient to reach the desired destination. We indeed require a row of lights to enable us to see the road. ParamAtma is like that row of light on our way to sAdhana.

shvEtadvIpa, anaMtAsana & vaikuMTha are the places of mukti where there is nityAnaMda. ParamAtma's anugraha is like the torch which will the lead the jIva to these places.

There are 7 lOka-s above. satya lOka is the topmost. vaikuMTha and other places of mukti are above satya lOka.

The viShaya-s of this harikathAmR^ita sAra are the torch which will lead us to mukti.

vEda pratipAdya JagannAtha svAmi, would remain inseparable from His bhakta-s, remain as biMba in the jIva and protects His bhakta-s and provides them mukti. He would release the jIva from the binding of liMga dEha, which is the cause of saMsAra.

This ends biMbapratibiMba saMdhi