-Translated by SGP Char

Chapter 25: ArOhaNa tAratamya saMdhi (18 Padyas)

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

saMdhi sUchane:

bhaktarenisuva divyapuruShara

ukti lAlisi pELda muktA

muktajIvara tAratamyava munipa shAMDilya

shAMDilya muni explained about the tAratamya of the mukta and amukta jIva-s when the pApa janma mukta jIva-s asked him about the same. This has been explained in vAyu purANa and JagannAtha dAsa is explaining the same to us by the anugraha of his guru.

shAMDilya was a mahaRShi from kashyapa vaMsha. agni was born in this vaMsha by the name vaishvAnara.

sthAvarara nODalke tR^iNa krimi

jIvaruttama krimigaLiMdala

jAvi gO gaja vyAghra siMhagaLiMda shUdrAdi

mUvaruttama kaRmakaru bhU

dEvaruttama kaRmi nODalu

kOvidOttama kavigaLiMdali xitiparuttamaru…… HKAS_25-01

sthAvarara = jaDa vastu

nODalke tR^iNa = tR^iNa jIva-s are superior than jaDa-s

krimi jIvaruttama = krimi-s (worms) are superior than tR^iNa

krimigaLiMdala = superior than krimi-s are

aja = goat, mare etc... are superior than krimi-s

avi = sheep are superior than goat

gO = cows are superior than sheep

gaja = elephants are superior than cows

vyAghra = tigers are superior than elephants

siMha = lions are above tigers

shUdrAdi = shUdra-s are superior than lions

mUvaruttamaru = vaishya-s (belonging to the 3rd vaRNa) are superior than lions

kaRmakaru = xatriya-s (warriors) are superior than vaishya-s

bhUdEvaruttama = brahmaNa-s (bhUdEvaru) are superior than xatriya-s

kaRmi nODalu = superior than brahmaNa-s who are engrossed in kaRma-s

kOvidOttamaru = j~nAni-s (vipra-s) are superior than brahmaNa-s

kavigaLiMdali xitiparuttamaru = mAnuSha chakravaRti-s are superior than vipra-s

This saMdhi explains the rising order of tAratamya – i.e. from the jaDa vastu till ParamAtma.

Basically ParamAtma has created jaDa-s and jIva-s. The jIva-s are sub-divided as sthAvara jIva-s and jaMgama jIva-s. The sthAvara jIva-s are not capable of moving from place to place whereas the jaMgama jIva-s can move from place to place.

tR^iNa jIva-s (sthAvara jIva-s) are superior than jaDa-s.

krimi-s (worms & ants) are superior than tR^iNa jIva-s.

Goats & mares are superior than krimi-s.

Sheep are superior than goats.

Cows are superior than sheep.

Elephants are superior than cows.

Tigers are superior than elephants.

Lions are superior than tigers.

The shUdra-s (4th vaRNa) are superior than lions.

The vaishya-s (3rd vaRNa) are superior than shUdra-s.

The xatriya-s (2nd vaRNa) are superior than xatriya-s.

The brahmaNa-s (bhUdEvaru or 1st vaRNa) are superior than xatriya-s.

The vipra-s (kOvidaru) are superior than brahmaNa-s

The mAnuSha chakravaRti-s are superior than vipra-s.

dharaNipara nODalke nara gaM

dhaRvaruttama dEvagaMdha

Rvara gaNOttamarivarigiMta shatOnashatakOTi

paramaR^iShigaLu apsarastrI

yaru samAnaru ivarigiMtali

chirapitR^igaLuttamaru chiranAmaka pitR^igaliMda……..HKAS_25-02

dharaNipara nODalke = compared to mAnuSha chakravaRti-s

nara gaMdhaRvaru uttamaru = nara gaMdhaRva-s are superior to chakravaRti-s

dEvagaMdhaRvagaNOttamaru = dEva gaMdhaRva-s are superior to nara gaMdhaRva-s

ivarigiMta = compared to dEva gaMdhaRva-s

shatOnashatakOTi paramaR^iShigaLu = 99,99,99,900 R^iShi-s

apsarastrIyaru samAnaru = the apasara strI-s are equal to the 999999900 R^iShi-s

ivarigiMtali = to these R^iShi-s and apsara strI-s

chirapitR^igaLuttamaru = the chirapitR^i-s are superior

chiranAmaka pitR^igaliMda = who is superior than these chirapitR^i-s – will be discussed in the next stanza

mAnuSha gaMdhaRva-s are superior mAnusha chakravaRti-s.

dEva gaMdhaRva-s are superior to nara gaMdhaRva-s.

100 R^iShi-s from the 100 crores R^iShi-s are parama R^iShi-s. The remaining 99, 99, 99,900 are however, superior to dEva gaMdhaRva-s. The apsara strI-s are equal to 99, 99, 99,900 R^iShi-s.

The chirapitR^i-s are superior to 99, 99, 99,900 R^iShi-s and the apsara strI-s.

eraDaidu eMbhattu R^iShi tuM

bura shatORvashiyapsarastrI

yaru shatAjAnajaru uttama chirapitR^iugaLiMda

vararu URvaShigiMta vaishvA

narana sutarIreMTu sAvira

haradeyaroLuttama kashEreppattunAlku jana……… HKAS_25-03

eraDaidu eMbhattu R^iShi = 90 R^iShi-s ( 2x5 = 10, 10 + 80 = 90). The 90 R^iShi-s are superior to chiraptR^i-s,

tuMbura shata = there are 100 gaMdhaRva-s including the following 8 gaMdhaRva-s i) hAhA, ii) hUhu, iii) dhR^itarAShTra, iv) tuMbura, v) chitraratha, vi) vishvAvasu, vii) parAvasu viii) vidyAdhara + 92 other gaMdhaRva-s

URvashiyapsarastrIyaru shata = URvashi and other apsara strI-s totaling 100

ajAnajaru uttama chirapitR^iugaLiMda avararu = the above ajAnaja-s are superior to chiraptR^i-s

URvaShigiMta = compared to URvashi

vaishvA narana sutaru = agni putra-s

IreMTu sAvira = 2x8000 = 16000

haradeyaroLu = those who are engrossed in household work (kR^iShNa-s wives)

uttama = are superior

kashEreppattunAlku jana = kashEru etc... 74 persons are superior among 16100 wives of kR^iShNa

90 R^iShi-s as enunciated above + 100 dEvagaMdhaRva-s + 100 apsara strI-s like URvashi and other apsara-s = classified as ajAnaja dEvata-s are superior to chirapitR^i-s.

In the previous stanza, it was stated that 100 R^iShi-s from the 100 crores R^iShi-s are parama R^iShi-s. These 100 R^iShi-s are from uttama kaxa. Out of these 100 R^iShi-s, 10 of them are superior to the remaining 90 R^iShi-s. Who are those 10 R^iShi-s? They are saptaR^iShi-s [i) chyavana, ii) uchithya, iii) kaRdama, iv) kashyapa, v) sanaka, vi) sanaMdana, vii) sanatsujAta] + narada + bhR^igu + vishvAmitra = 10 R^iShi-s

Thus (100-10) = 90, is described as 'eraDaidu eMbhattu R^iShi'.

vaihvAnarana sutaru – means children agni dEvaru. In trEtA yuga, they were expecting to be wives of rAmachaMdra dEvaru. However, since rAmachaMdra dEvaru was committed to 'Eka patni vrata' in that yuga, He had promised them that they would be His wives in the next yuga. Therefore, in dvApara yuga, they enjoyed the companionship of shrI kR^iShNa and obtained mOxa. These 16100 women were under the bondage of narakAsura. kR^iShNa killed narakAsura and according to the wishes of these women, He accepted them as His wives. They were thus born as the gOpika strI-s in dvApara yuga. These females are superior to the ajAnaja dEvata-s.

Among these 16100 wives, 74 of them - like kashEru and others are superior to the rest in the group.

sariyeniparu vrajoukasa strI

yaru surAsyAtmajarige pu

Shkaranu kaRmapa puShkaranige shanaishcharuttamanu

taraNijaniguttamaLuShAshvani

surararasiguttama jalapa budha

sharadhijAtmajaguttama svAhAdEviyenisuvaLu.......HKAS_25-04

vrajoukasa = those who are staying in vR^iMdAvan

strIyaru = gOpika strI-s

sariyeniparu = are equal to kashEru and others (total 74)

surAsyAtmajarige = 16100 sons of agni

kaRmapa = kaRmAbhimAni

puShkaranu = puShkara dEvata

uttama = is superior

puShkaranige = to puShkara

shanaishcharanu uttamanu = shani is superior

taraNijanige = to shani (son of sURya)

uttamaLu uShA = uShA dEvi is superior

ashvani surararasige = to the wife of ashvini dEvata-s (uShA dEvi)

jalapa budha = budha i.e jalabhimAni

uttama = is superior

sharadhija = chaMdra (born in samudra)

Atmajage = to budha (son of chaMdra)

uttama = is superior

svAhAdEviyu = svAhA dEvi (agni patni)

uttama enisuvaLu = is superior to budha

'surAsya' – sura – dEvata-s, Asya – face. agni is the face of the dEvata-s as he carries all the oblations offered to dEvata-s.

'surAsyAtmajarige' - 16100 sons of agni, who desired the companionship of kR^iShNa were born as gOpika strI-s in gOkula and became the wives of kR^iShNa.

kaRmAbhimAni puShkara is superior to the 16100 gOpika strI-s.

shani (abhimAni for pR^ithvI tatva) – is the son of sURya & ChAyA dEvi. shani is also referred as taraNija (taraNi – sURya, ja – son). shani is superior to puShkara.

uShA dEvi is the wife of ashvini dEvata-s i.e. nAsatya & dasra (the twins who are the nasikEMdriya abhimAni dEvata-s). uShA dEvi is superior to shani.

budha is jalAbhimani dEvata. budha is the son of chaMdra who is described as 'sharadhija ', where 'sharadhi' – means samudra. 'ja' – means son. chaMdra was born during samudra mathana. Budha is the son of chaMdra. budha is superior to uShA dEvi. .

svAhA dEvi (consort of agni) is superior to budha.

anaLabhARyaLigiMtanAkhyA

tanimiSharanAkhyAtariMdali

ghanapa paRjanyAniruddhana strI ushAdEvi

dyunadi saMj~nA shyAmalA rO

hiNigaLARvaru samaranAkhyA

tanimiShOttamarivarigiMtali nUru kaRmajaru..................HKAS_25-05

anaLabhARyaLigiMta = wife of agni i.e. to svAhA dEvi

anAkhyAta animiSharu = anAkhyAta dEvata-s are superior

anAkhyAtariMdali = compared to anAkhyAta dEvata-s

ghanapa paRjanya = paRjanya dEvata – mEghAbhimAni (ghana – means clouds)

aniruddhana strI = consort of aniruddha

ushA dEvi = uShA dEvi (she is also known as virAT dEvi)

dyunadi = gaMgA dEvi (svaRga nadi)

saMj~nA = saMj~nA dEvi (consort of sURya)

shyAmalA = shyAmala dEvi (consort of yama)

rOhiNi = rOhiNi (consort of chaMdra)

ARvaru = these above 6 dEvata-s (paRjanya, uShA, gaMgA, saMj~nA, shyAmalA & rOhiNI

samaru = are equal in rank

anAkhyAta animiSharu = to anAkhyAta dEvata-s

uttamaru = are superior

ivarigiMtali = to these 6 dEvata-s

nUru kaRmajaru = 100 kings like priyavrata

anAkhyAta dEvata-s are superior to svAhA dEvi.

mEghAbhimani paRjanya is superior to anAkhyAta dEvata-s.

aniruddha is the son of kAma. uShA dEvi is the consort of aniruddha.

paRjanya, uShA dEvi, gaMgA, saMj~nA, shyAmala, rOhiNI are all from the same kaxa. These 6 dEvata-s are superior to anAkhyAta dEvata-s.

The 100 kings (priyavrata etc…) who are kaRmaja-s are superior to the group of the above 6 dEvata-s.

pR^ithu nahuSha shashibiMdu prIya

vrata parIxita nR^iparu bhAgI

rathiya nODalkadhika balyAdiMdra saptakaru

pitR^igaLELeMTadhikavapsara

satiyarIraiydoMdu manugaLu

ditijaguru chAvana uchathyaru kaRmajaru samaru..............HKAS_25-06

pR^ithu = pR^ithu rAja

nahuSha = nahuSha chakravaRti

shashibiMdu = shashibiMdu rAya

prIyavrata = priyavrata rAya

parIxita = parIxita rAja

nR^iparu = 100 kings

balyAdiMdra saptakaru =bali chakravaRtI and others (totally 7 iMdra-s)

pitR^igaLELu= 7 pitR^i-s

eMTu apsara satiyaru = 8 apsara-s (out of the 100 apsara-s)

adhikaru = are superior to the other 92 apsara-s

IraiydoMdu manugaLu = 2x5=10 plus 1 = 11 manu-s

ditijaguru = the guru of daitya-s i.e. shukrAchARya

chAvana uchathyaru = chyavana, uchathya and other R^iShi-s (totally 90 R^iShi-s)

kaRmajaru samaru = kaRmaja-s are equal

bhAgIrathiya nODalke = the group of 6 dEvata-s like gaMga etc… (see previous stanza)

adhika = are superior

pR^ithu chakravaRti:-

was the son of vEna rAja. vEna rAja was a nAstika. Therefore, there was no growth of crops. All the seeds that were being sown were swallowed by the earth. The subjects of that land churned the body of vEna rAja. Thus, pR^ithu was born. pR^ithu rAja was dhaRmiShTha and a bhagavad bhakta. He prayed to mother earth and obtained all the seeds that the earth had swallowed and brought prosperity to the kingdom. That is how mother earth is known as 'pR^ithivI' (daughter of pR^ithu rAja). He was the king during chaxuSha manvaMtara. His wife was 'aRchis'. prAchInabaRhi was his grandson.

nahuSha chakravaRti:-

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

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

shashibiMdu:-

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

priyavrata:–

was the eldest son of shatarUpa & svAyaMbhu manu. uttAnapAda was his younger brother. baRhiShmati (daughter of vishvakaRma) was his wife. He had agnidhra etc…10 sons and one daughter called URja. shukrAchaRya married URja. By his 2nd wife, priyavrata had 3 sons called uttama, tApasa & raivata. These became manvaMtarAdhipati-s. priyavrata created 7 islands form 7 seas and he gave away the 7 islands to the 7 sons of his first wife. He received advise from nArada muni, priyavrata rununciated his kingdom. He had ruled the entire world for aRbuda years.

parIxita rAja:-

abhimanyu was the son of aRjuna (one among the pAMDava-s). abhimanyu was married to uttarAdEvi (daughter of virATa rAja) and their son was parIxita rAja. According to the swear taken by ashvatthAma in front of the dying duRyOdhana, that he would rout the pAMDava family completely, ashvatthAma sent the brahma astra to kill the mother and child (parIxita) in the womb itself. However, kind shrI kR^iShNa protected the child by his sudaRshana chakra. Since he was 'raxita'-meaning - protected by kR^iShNa he was named parIxita. As a result of his pApa of conversational contact with kali, he once garlanded shamIka muni by shooting an arrow having a dead snake, while the muni was in a state of samAdhi. In a few moments, shR^iMgi (son of shamIka muni) arrived there and saw this state of his father and in an angry mood, he cursed that the person who has garlanded his father (shamIka muni) with such a snake would die of snake bite within 7 days. Realizing his mistake, parIxita rAja renounced his kingdom and went away to forest and the banks of the gaMga river and heard the shrImad bhagavatam from shuka muni (son of vyAsa) and met his end on the 7th day by being bitten by taxaka (snake). It is said that taxaka bit the jaDa dEha of parIxita.

The above kings are kaRmaja dEvata-s. They are superior to the group of 6 dEvata-s (paRjanya, uShA dEvi, gaMgA, saMj~nA, shyAmala & rOhiNI).

bali chakravaRti and other iMdra-s (7 iMdra-s), 7 pitR^i-s, 11 manu-s (out of 14 manu-s 3 of them are in higher kaxa), 8 apsara-s (100-92 = 8), daitya guru shukrAchARya, chyavana R^iShi and uchithya R^iShi are all equal to kaRmaja dEvata-s.

shukrAchARya:-

was the son of bhR^igu R^iShi and pulOme. (bhR^igu was the son of varuNa), chyavana R^iShi was the younger brother of shukrAchaRya. dEvayAni was the wife of shukrAchARya. dEvayAni was born to priyavrata rAja and URjasvati. He left the class of dEvata-s as he was angry with bR^ihaspatyAchaRya and became the guru of daitya-s. bali chakravaRti was desiring the position of iMdra. shukrAchARya was guiding him to perform the 100th ashavamEdha yAga. At that time, bali chakravaRti promised 3 feet of land to vAmana rUpi ParamAtma and he was pouring water from the kamaMDala. At that time, shukrAchARya blocks the flow of water from the kamaMDala by his sUxma rUpa. vAmana rUpi ParamAtma pierces the eye of shukrAchARya by a daRbhi and then shukrAchaRya is one eye blind.

chyavana R^iShi:-

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

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

uchithya muni:-

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

The 7 iMdra-s, 7 pitR^i-s, 11 manu-s, shukrAchARya, chyavana R^iShi, uchithya muni and the kaRmaja-s are all equal.

dhanapa viShvaksEna gaNapA

shvinigaLeMbhattaidu shEShari

geNeyenisuvaru mitra tArA niraR^iti prAvahi

guNagaLiMdaidadhika eMbha

ttenipa shEShariguttamaru sa

nmuni marIchi pulastya pulaha kratu vashiShTamukha............HKAS_25-07

dhanapa = kubEra

viShvaksEna = vAyu putra vishvaksEna

gaNapa = vighnEshvara

ashvinigaLeMbhattaidu = including ashvini dEvata-s among the shatastha dEvata (85 dEvata-s)

shESharige = except 2 from the this group of 85 dEvata-s, thus 85-2 = 83 dEvata-s

eNeyenisuvaru = meaning that 83 dEvata-s plus the 3 dEvata-s (dhanapa, viShvaksEna & gaNapa), totally 86 dEvata-s are equal

aidadhika eMbhattenipa shESharige = to the 85 shatstha dEvata-s

mitra = mitra nAmaka sURya

tArA = tArA dEvi – consort of bR^ihaspatyAchARya

niraR^iti = niraR^iti dikpAlaka

prAvahi = prAvahI dEvi – consort of pravaha mAruta

guNagaLiMda = by a few guNa-s

uttamaru = superior to shEShashatastha

sanmuni = muni who has good j~nAna, bhakti & vairAgya

marIchi = marIchi R^iShi

pulastya = pulastya muni

pulaha = pulaha R^iShi

kratu = kratu muni

vashiShTamukha = vasiShTha muni (among the sapta R^iShi-s, 5 have been named in this stanza and the other 2 of them will be referred in the next stanza.)

dhanapa – is dhanAbhimAni kubEra. He is the dikpAlaka for North direction. He was born to vishvasa brahma through ilabile. He is also known as 'sOma'. Therefore the North direction is also called 'soumya'. He is the adhipati for yaxa-s. 'nara-s' are his vAhana. R^iddhi is his consort. naLakubEra is his son – he was very handsome.alkApura was the capital of kubEra. Since kubEra was very wealthy, he came to be referred as 'dhanapa'

vishvaksEna – he is the son of pradhAna vAyu.

gaNapati – is AkAshAbhimAni – related to shabda guNa. The 6-petalled zone in the navel area is AkAsha tatva. That is his maMdira. He is son os umA dEvi. He does the upAsana of vishvaMbhara nAmaka ParamAtma. The 19 faced vishvaMbhara nAmaka ParamAtma is the prEraka for our waken state. The central face is that of the Elephant. Therefore, gaNapati does the upAsana of vishvaMbhara nAmaka ParamAtma. Thus pratibiMba gaNapati has the face of an elephant.

ashvini dEvata-s – they are the twins nAsatya and dasra. They the ghrANEMdriya-s. Their consort is uSha dEvi.

shEShashatatharu – are the list of 85 dEvata- among the 100 dEvata-s, 15 of them are in uttama kaxa.

Just a summary below:-

The summary in the posting looked wrong. Hence posted again

dhanapa, vishvaksEna, gaNapati, ashvini dEvata-s and the shEShatastha-s are equal among themselves. These 5 are superior to the kaRmaja-s

mitra – is mitra nAmaka sURya. He is one among the dvAdashAditya-s.

tArA – is the wife of brahaspatyAchARya, who is sura guru. svAhA dEvi (consort of agni) is the daughter of tArA. chaMdra was the shiShya of brahaspatyAchARya. chaMdra committed the offence of flirting with tArA resulting in the birth of budha.

niraR^iti – is the adhipati for nairutya i.e. South-West. Although he is born in daitya kula, he is a mukti yOgya chEtana among the dEvata-s. dIRgha dEvi is his consort.

prAvahI – is the consort of pravaha vAyu. pravaha vAyu is one among the 49 marut-s.

mitra nAmaka sURya, tAra dEvi, niraR^iti & prAvahI – this group of 4 are superior to shEShatastha-s

JagannAtha dAsa, now tells us about the sons of brahma dEvaru. They are commonly referred as saptaR^iShi-s. They are listed below:-

The 7 R^iShi-s born from the various body parts of brahma dEvaru are as under:-

i) marIchi – from the manas

ii) atri - from eyes

iii) aMgirasa - from face / mouth

iv) pulaha - from navel

v) kratu - from hands

vi) vasiShTa - from prANa

vii) pulastya - from ears

Reference for the above lies in one of the suLadi-s of puraMdara dAsa as under:

"mananiMda marIchiyu nEtradiMda atri

ghanamukhadiMdaMgiranu nAbhiyiMda pulaha R^iShi

muni kratu karadiMda vasiShThanu

kaRNadi pulastyanu janisiharayai vidhiyavadiMda kELO"

i) marIchi – is the son of svayaMbhU manvaMtara brahma. kashyapa muni was the son of marIchi. marIchi was married to kalA dEvi (daughter of kaRdama muni). URNi was his youngest wife and he had 6 sons thru her. They were duShTa-s by nature and they troubled brahma dEvaru. They were cursed to be born in duShTa yOni. First, they were born sons of hiMgyAxa, then they were born as sons of kAlanEmi and finally they were born as sons of vasudEva-dEvaki and were killed by kaMsa.

ii) pulastya – was born at the end of kR^ita yuga. He did penance in mEru mountain. He married 'gO' – the daughter of tR^iNa muni and obtained a son called vishravasa. lavaNAsura belongs to his vaMsha. rAvaNa is therefore also known as poulastya. He also married haviRbhAk – the daughter of kaRdama R^iShi and obtained agastya muni as his son.

iii) pulaha – born form the navel of brahma dEvaru. He was married to 'gati' – the daughter of kaRdama muni. pulaha obtained 3 sons called kaRmashrEShTha, varIyas & sahiShNu.

iv) kratu – was one of the sons of svAyaMbhu manvaMtara brahma dEvaru – born from his hands. kratu had 2 wives – called kriya and sannati.

v) vasiShTha – was one of the sons of brahma dEvaru. He married URjA – the 7th daughter of kaRdama muni and vasiShTha obtained 7 sons. He was born in the current vaivasvata manvaMtara from mitrAvaruNi-URvaShi. He therefore called 'maitrAvaruNE'. vasiShTha was the kula purOhita for sURyavaMsha rAja-s until ixvAku rAja.

In this stanza, only 5 sons have been named i.e. i) marIchi, ii) pulastya, iii) pulaha iv) kratu & v) vasiShTha. The next stanza will cover the other two names.

atri aMgirarELu brahmana

putrarivarige samaru vishvA

mitra vaivasvataru IshAvEshabaladiMda

mitragiMtuttamaru svAhA

bhaRtR^i bhR^iguvu prasuti vishvA

mitra modalAdavarigiMtali mUvaruttamaru..........HKAS_25-08

atri = atri R^iShi

aMgiraru = aMgIrasa R^iShi

ELu = the above 2 plus 5 from the previous stanza = 7 R^iShi-s

brahmana putraru = are the sons of brahma dEvaru

ivarige = to these saptaR^iShi-s

vishvAmitra = vishvAmitra R^iShi

vaivasvataru = vaivasvata manu

samaru = these 2 R^iShi-s are equal

IshAvEshabaladiMda = by the Avesha of ParamAtma

mitragiMtuttamaru = the above 9 R^iShi-s are superior to mitra (referred in previous stanza

svAhAbhaRtR^i = husband of svAhA dEvi i.e. agni

bhR^iguvu = bhR^igu R^iShi

prasUti = prasUti dEvi – consort of daxa prajApati

mUvaru = the above 3 dEvata-s (agni, bhR^igu & daxa prajApati)

uttamaru = are superior to

vishvAmitra modalAdavarigiMtali = to vishvAmitra and others

In the previous stanza, JagannAtha dAsa had described 5 of the 7 saptaR^iShi-s

Here are the 6th & 7th -

vi) atri – was born form the eyes of brahma dEvaru. He was married to anasUya (daughter of kaRdama R^iShi). viShNu ParamAtma was pleased with the pAtivratya of anasUya and He took avatAra in her as dattAtrEya. The son of atri is AtrEya i.e. dattAtrEya. While shrI rAma was in exile and visited the Ashrama of atri R^iShi, at that time atri R^iShi had advised Him several secrets of dhaRma. vii) aMgIrasa – was born from the face of brahma dEvaru. In the current vaivasvata manvaMtara, he was born from the agni kuMda of a yaj~na being performed by varuNa. vasude was the wife of aMgIrasa. He was gifted with 7 sons and 7 daughters. bR^ihaspati, uchathya & vayasya were the 3 great yOgi-s born to aMgIrasa. The pitR^i dEvata-s were born to him through his other wife called svadhe.

This concludes the discussion the saptaR^iShi-s.

vishvAmitra – was first born as the son of gAdhi rAja in the vaMsha of kushi rAja, who belonged to chaMdra vaMsha. vishvAmitra was a great tapasvi. His wives were haimavati, shAlavati and others. He had several sons like – madhuchChaMda, kati, yAj~na valkya, gAlava, mudgala, dEvala, dEvarAta etc…shrI rAma married sItA dEvi in the presence of vishvAmitra.

vaisvasvata – is one among the 14 manu-s. He is the adhipati for the current vaivasvata manvaMtara. He was born to vaivasva Aditya. His mother was saMj~nA dEvi (tvaShTR^i putri).

The saptaR^iShi-s, vaivasta manu & vishvAmitra muni – these 9 dEvata-s are equal at all times by the AvEsha of ParamAtma, which is also described as 'eNe enisuvaru saptaR^iShigaLigella kAladali' ….

HKAS_21-22 refer

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-April/002774.html

These 9 dEvata-s are superior to the group of 4 dEvata-s like mitra nAmaka sURya, tAra dEvi, niraR^iti & prAvahI.

svAhAbhaRtR^i – agni is the husband of svAhA dEvi. agni is one among the paMchabhUta-s. He is the abhimAni for vAgIMdriya. He is the first dEvata in R^ig vEda. He was born from the Face of virADrUpi ParamAtma. All the other dEvata-s accept our oblations (havissu) through agni. That is why agni is also known as 'amarasya' or 'dEvamukha'. svAhA dEvi (wife of agni) is the daughter of daxa brahma. Thus described as svAhAbhatR^i. He burnt down the khAMDa forest with the help of aRjuna as per the indications of shrI kR^iShNa. He gave sudaRshana chakra to kR^iShNa. agni was cursed by bhR^igu muni that he (agni) will burn & eat up everything. He had kept sItA dEvi under his protection during shrI rAma-s exile. rAm (Tagaru) is his vehicle. He is the dikpAlaka for AgnEya (South-East). Agni took avatAra as the son of shrI rAma in one of the twin sons called 'lava'.

bhR^igu – was born from the heart of brahma dEvaru. His wife was called khyAti. laxmI dEvi took avatAra in khyAti. Therefore, laxmI dEvi is also called 'bhARgavi' The sons of bhR^igi were called kavi and chyavana. shukrAchARya (kavi) was the son of bhR^igu. In vaivasvata manvaMtara, bhR^igu was born from the yaj~na kuMDa of varuNa. Therefore, bhR^igu is also called vAruNi. During satra yAga, he went to the trilOka-s and established that ParamAtma is saRvOttama.

prasUti – is the wife of daxa prajApati

agni, bhR^igu and prasUti are equal. But they are superior to the 9 dEvata-s (i.e. saptaR^iShi-s, vaivasta manu & vishvAmitra muni).

nAradOttamanagnigiMtali

vArinidhi pAdOttamanu yama

tArakEsha divAkararu shatarUparuttamaru

vArijAptanigiMta pravaha

mAruttOttama pravaha

mAraputraniruddha guru manu daxa shachi ratiyu..............HKAS_25-09

agnigiMtali = compared to agni

nArada uttamanu = nArada is superior

vArinidhi = varuNa

pAdOttamanu = is superior by ¼ th guNa (one-fourth guNa) to nArada

yama = yama dEvaru

tArakEsha = king of stars i.e. chaMdra

divAkararu = the 3 sURya-s

shatarUparu = shatarUpa dEvi (wife of svAyaMbhu manu)

uttamaru = these 4 dEvata-s (yama, chaMdra, sURya & shatarUpa dEvi) are superior to varuNa

pravahamAruta = pravaha mAruta – dikpAlaka for vAyavya (North-West) direction

vArijAptanigiMta = compared to vivasvAn sURya etc... (the four dEvata-s above)

uttama = is superior

pravaha = to pravaha mAruta

mAraputraniruddha = kAma putra aniruddha

guru = dEva guru bR^ihaspati

manu = svAyaMbhu manu

daxa = daxa prajApati

shachi = shachi dEvi (wife of iMdra)

ratiyu = rati dEvi (wife of kAma)

nArada – is the last son of brahma dEvaru in svAyaMbhU manvaMtara. He was born from the thigh of brahma dEvaru. marIchi, atri, aMgIrasa, pulastya, pulaha, kratu, bhR^igu, daxa, vasiShTha (9 dEvata-s) are the elder brothers of nArada. nArada is brahmAchAri and trilOka saMchAri. nArada is superior to the 3 dEvata-s i.e. agni, bhR^igu & prasUti.

vArinidhi – vAri – means water, nidhi – means place where it resides. Thus, vArinidhi is samudra. varUNa is vArinidhi. vArinidhi nAmaka varuNa is superior to nArada by ¼ th guNa.

yama – is son of sURya born from saMj~nA dEvi. He is the adhipati for daxiNa (South) direction. saMyaminIpura is his capital. yamune is his younger sister. shani is another son of chAyA devi, who is the 2nd wife of yama. yama caused the punishment to aNimaMdavavya muni. Read full story of how he became vidura in HKAS_21-19 refer

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-March/002767.html

yama is the adhipati of naraka lOka (hell). He gives appropriate punishment or reward to the jIva-s according to their pApa-puNya. yama was born as yudhiShThira. yama saved satyavAn and protected sAvitri.

tArakEsha – is chaMdra, the adhipati for the 27 naxatra-s. He is one among the navagraha-s. He is the son of atri (thus called atrija). He belongs to svAyaMbhu manvaMtara. His other name is sOma. In the current vaivasvata manvaMtara, he was born to dhaRmaprajApati & vasumni. He is one among the aShTavasu-s.

divAkararu – are the sURya-s. 3 sURya-s are in the uttama kaxa. sURya is the son of kashyapa muni. He is the son of Aditi. saMj~nA dEvi (tvaShTR^I putri) is the wife of sURya. saMj~nA dEvi was gifted with three children i.e. yama, manu & yamune. ChAya dEvi is the 2nd wife of sURya. ChAyA was gifted with two sons called sAvaRNa & shani. While saMj~nA dEvi was in her horse rUpa she was gifted with ashvini dEvata-s (through sURya). kuMti obtained kaRNa as her son by the power of her sURya maMtra.

shatarUpa – is the wife of svayaMbhu manu.

The above 4 dEvata-s (yama, chaMdra, sURya & shatarUpa dEvi) are superior to varuNa.

pravaha maruta – is the dikpAlaka for vAyavya (North-West) direction. He is one among the 49 maruts. He is superior to the sURyAdi 4 dEvata-s (yama, chaMdra, sURya & shatarUpa dEvi).

mAraputra aniruddha – is the son of aniruddha. During trEtA yuga, he was born as aniruddha ro pradyumna (the son of kR^iShNa-rukmiNi). uShe (daughter of bANAsura) is the wife of aniruddha.

guru – is suraguru bR^ihaspatyAChARya. He is the son aMgIrasa. tArA dEvi is the wife of bR^ihaspatyAchARya. budha is the son of tArA dEvi. bR^ihaspatyAchARya had 6 sons and one daughter called svAhA dEvi (wife of agni). nahuSha was once ruling as iMdra and at that time he was trying to coerce shachI dEvi (wife of iMdra). At that time bR^ihaspatyAchARya cursed nahuSha and protected shachI dEvi.

manu - refers to svAyaMbhU manu, who is one among the 14 manu-s. svAyaMbhU manu is the abhimAni for gudatatva. shatarUpa dEvi is his wife.

daxa – is hastAbhimAni dEvata. sati is his daughter (wife of R^idra).

shachi – is the wife of iMdra. She is the daughter of pulOma. Thus she is also called 'pulOmi'. jayaMta is the son of iMdra-shachi. shachi is manObhimAni.

rati – is the wife of manmatha. She is the daughter of daxa brahma. She is manObhimani dEvata.

mAraputra aniruddha, bR^ihaspatyAchARya, svAyaMbhU manu, daxa prajapati, shachI & ratI – these 6 dEvata-s are superior to pravaha vAyu.

Aru janagaLiMdalAhaM

kArikaprANOttamakhiLasha

rIramAni prANagiMtali kAma iMdrarige

gouri vAruNi khagapa rANige

shourimahiShiyaroLage jAMbava

tI ramAyutaLAda kAraNa adhikaLenisuvaLu...............HKAS_25-10

Aru janagaLiMdali = to these 6 dEvata-s (mAraputra aniruddha, bR^ihaspatyAchARya, svAyaMbhU manu, daxa prajapati, shachI & ratI)

AhaMkArikaprANa = ahaMkArika prANa dEvaru

uttama = is superior

akhiLasharIramAni = sharIramAni for all living things

prANagiMtali = to ahaMkArika prANa

kAma iMdrarige = superior to kAma dEvaru & iMdra dEvaru

gouri vAruNi khagapa rANige = gouri (R^idra's wife), vAruNi (shESha's wife), soupaRNi (garuDa's wife)

shourimahiShiyaroLage = among the 6 wives of kR^ishNa

jAMbavatI = jAMbavatI dEvi

ramAyutaLAda kAraNa = has higher AvEsha of laxmI dEvi

adhikaLenisuvaLu = jAMbavatI dEvi is superior among the 6 wives of kR^iShNa

ahaMkArika prANa - is the tvagIMdriyAbhimAni. He is the sharIrAbhimAni for all the chEtana-s. tvagIMdriya pervades over the entire sharIra. That is why he is referred as sharIrAbhimAni. He is superior to these 6 dEvata-s – i.e. mAraputra aniruddha, bR^ihaspatyAchARya, svAyaMbhU manu, daxa prajapati, shachI & ratI.

iMdra – is the adhipati for dEvata-s. During the day time of brahma dEvaru, 14 iMdra-s rule the svaRga i.e. in every manvaMtara, there would be one iMdra. 'iMdra' is a title. After one performs 100 ashvamEdha yAga-s, one is entitled to obtain the title of iMdra. Of the 14 iMdra-s, the 7th one i.e. puraMdara is the iMdra in the current vaivasvata manvaMtara. The hall of iMdra is called sudhaRma. His palace is called vaijayaMta. airAvata is his elephant there. The horse is called uchchaishravas. His weapon is vajrAyudha. iMdra made the vajrAyudha from the back bone of dadhIchi muni to kill vR^itrAsura. amarAvati is the capital of iMdra. shachi is his wife. surapati iMdra was cursed to have eyes all over his sharIra by ahilyApati goutama R^iShi due to iMdra's lewd observation of ahalyA. Thus, iMdra is referred as maigaNNa.

He disturbed the penance of of vishvAmitra through mEnaka. He is the dikpAlaka for pURva (East). He is manObhimAni dEvata. He provides bhOga-bhAgya. He killed asura-s like pulOma, pAka, vR^itrAsura etc… iMdra is the Adi dEvata in a few maMtra-s of R^ig vEda. He is the prabhu of paRjanya dEvata. Rains are caused by his anugraha and he is therefore known as mEghanAtha. vAli, aRjuna, kusha, shrI jayatIRtha be his avatAra.

kAma – is manmatha indeed. He was born from the manas of ParamAtma. He is therefore called manasija, bhAvaja, madana, manmatha, kaMdaRpa, daRpaka, kAma etc… He is the Adi dEvata for souMdarya (beauty). He pleased brahma dEvaru and he obtained the most attractive rUpa. ratI dEvi is his wife. Parrot is his vehicle. Sugarcane is his bow. His 5 arrows are 1) araviMda, 2) ashOka, 3) chUta, 4) navamallikA, 5) nIlOtpala. Since his arrows have the names of flowers, kAma is also known as puShpa bANa. He sent kusumAstra on R^idra dEvaru to spoil his continuous penance. kAma was burnt down by the agni from the 3rd eye of R^idra. shaNmukha is the avatAra of kAma. In dvApara yuga, kAma took avatAra as the son of kR^iShNa-rukmiNi as pradyumna.

iMdra & kAma are superior to ahaMkArika prANa.

gourI – is indeed pARvatI dEvi. Since she has 'goura vaRNa' sharIra, she is called gourI. She is the wife of mahaR^idra. She is the abhimAni for manas. She is 'mati prErakaLu'. She is the daughter of hima paRvata rAja. Since she is the daughter of paRvata rAja, she is called paRvatI. aikapaRNA & aikapATala are the younger sisters of pARvatI. She refused paRNAhAra in order to please R^idra dEvaru by way of tapas. Therefore, she is also called apaRNa. She is also called umA. She obtained a son called kumAra by the anugraha of shiva. kumAra had other names called subrahmaNya, kARtikEya. kumara killed tArakAsura.

vAruNI – is the wife of shESha dEvaru. She was pARvatI in the previous kalpa. She is tha abhimAni for ahaMkAra tatva.

khagaparANi ----- khaM – means AkAsha, khaga – means birds that fly in the sky, khagapa - means king of the birds. His wife is soupaRNI. She is chittAbhimAni.

pARvatI, vAruNI, soupaRNI are all superior to iMdra and kAma.

shourimahiShiyaru – means ShaNmahiShi-s. shrI kR^iShNa took avatAra in the vaMsha of shUrasEna mahAraja. Therefore, shrI kR^iShNa is also call 'shouri'. kR^iShNa's wives are ShaNmahiShi-s, referred here as 'shourimahiShiyaru'. They are 1) mitraviMda, nIlA, 3) bhadrA, 4) kALiMdI, 5) laxaNa, 6) jAMbavatI.

jAMbavatI – jAMbavatI dEvi is most important among the shaNmahiShi-s. jAMbavatI is the adopted daughter of bhallUka rAja jAMbavaMta. When samaMtaka maNi was lost and it was to be located, kR^iShNa entered the cave and fought with him. bhallUka rAja fought well and finally kR^iShNa showed him His rAma rUpa. jAMbavaMta offered his obeisance to kR^iShNa and offered jAMbavatI in marriage to kR^iShNa. jAMbavatI has a higher degree laxmI AvESha in terms of beauty, youth & radiance than the other 5 of the ShaNmahiShi-s.

hara phaNipa vihageMdra mUvaru

harimaDadiyariguttamaru sou

paraNipatiguttamaru bhArati vANi IRvarige

marutabrahmaru uttamaru iM

direyu paramOttamaLu laxmige

sariyenisuvavarillaveMdigu dEsha kAladoLu.............HKAS_25-11

hara = R^idra dEvaru

phaNipa = shESha dEvaru

vihageMdra = garuDa dEvaru

mUvaru = the above 3 dEvata-s

harimaDadiyariguttamaru = are superior to the shaNmahishi-s (6 wives of kR^iShNa)

souparaNipatiguttamaru = means – R^idra, shESha & garuDa

bhArati = bhAratI dEvi

vANi = saraswatI dEvi

Irvarige = to both of them

maruta = vAyu dEvaru

brahmaru = and brahma dEvaru

uttamaru = are superior

iMdireyu = laxmI dEvi

paramOttamaLu = is superior to brahma-vAyu (meaning that she is superior to the asvataMtra chEtana-s like brahma & vAyu)

laxmige = to Isha kOti praviShTaLu – laxmI dEvi

sariyenisuvavarilla = none is equal to her (except ParamAtma, who is superior to her)

eMdigu = from anAdi kAla

dEsha kAladoLu = at any place or time

hara – is mahaR^idra dEvaru. He is ahaMkAra tatvAbhimAni dEvata and manObhimAni. He was born from the eye brow of brahma dEvaru at the beginning of the kalpa. He started crying (rOdayati) as soon as he was born. He was therefore called 'R^idra'. R^idrAvatAra also takes place during praLaya. There are 11 R^idra-s. Out of them pARvatIpati shaMkara has the R^idra padavi. Since he is with umA, he is called 'sOma' (sa + uma). He carries the trishUla & Damaru. He has the elephant skin and wears the lion's skin as his clothing. He carries the pinaka bow and he is therefore known as 'pinaki'. Since he has the deer in his hand, he is called 'mR^igadhara'. Since he wears one kale of chaMdra on his head, he is called chaMdrashEkhara. He is also called gaMgAdhara and tripurAsura saMhAri. shaNmukha and gaNapati are his sons. naMdi is his vehicle. During praLaya ParamAtma exists as narasiMha & saMkaRShaNa as R^idrAMtaRgata and destroys this jagat.

phaNipa – phaNa indicates hood. Snakes have a hood. shESha dEvaru is their leader. He is called phaNipa. He was born to brahma dEvaru during sUxma sR^iShTi as jIva nAmaka and jIvAbhimAni. He serves ParamAtma by being His bed. He was born to kashyapa muni & kadru. He has a 1000 heads and 2000 tongues and he constantly praises ParamAtma. He pleased brahma dEvaru by his penance and obtained the strength of carry the weight of the earth (bhUbhAra). By existing in pAtALa he has held the earth like a mustard seed on his hood. vAruNi is his wife. In trEtA yuga, he took avatAra as laxmaNa, the younger brother of shrI rAma. In dvApara yuga, he took avatAra as shuklakEshAvEsha balarAma.

vihagEMdra – vihaga – means the birds that fly in the sky, iMdra – means superior among them – i.e. garuDa dEvaru. He is vaikArika ahaMkAra tatvAbhimani. He is kAla nAmaka. He was born to kashyapa muni & vinate, thus is known as vinatAtmaja also. aruNa (sArathi of sURya) is the elder brother of garuDa. Since vinate served as a dAsi to his step mother kadru, garuDa was under control of kadru. Once garuDa asked kadru as to how he could get him mother vinate released from her dasatva. kadru told him that this could happen only if he could get her amR^ita. garuDa therefore went to dEva lOka and escaped the protective ring of the amR^ita kalasha, escaped the vajrAyudha of iMdra and went in his sUxma rUpa, killed the snake gaurds and brought the amR^ita kalasha to kadru. His mother vinate was released from the dasatva of kadru. garuDa had a 1000 sons. They were residing in the cave of gaMdhamAda paRvata. tArakAsura won over them and made them his vAhana-s for his chariot. garuDa is the vAhana for ParamAtma.

R^idra, shESha & garuDa are superior to the shaNmahiSi-s.

bhAratI – is the wife of vAyu dEvaru. vAyu is also known a bharata – where 'bha' – means - in the kAMti saMpanna ParamAtma, 'rata' – means always engrossed. Thus vAyu is called bharata. bharata's wife is called bhAratI dEvi. She is the abhimAni for bhakti and buddhi and vij~nAna tatva & R^iju patni. She never has j~nAna tirOdhAna about ParamAtma. She is therefore atirOhita vimala vij~nAni. She is future saraswatI dEvi. Her other avatAra-s are, kALi, droupadI, shivakayA, chaMdrasEnA etc…

vANI – is the wife of chatuRmukha brahma dEvaru. She is vAgAbhimAni, atirOhita vimala vij~nAni, mahatatva abhimAni & R^iju patni.

bhAratI dEvi and saraswatI dEvi are superior to garuDa, shESha & R^idra.

maruta – is vAyu dEvaru. He is the prime pratibiMba of ParamAtma. He is vij~nAnakOshAbhimAni, atirOhita vimala vij~nAni, trailOkAchARya. He has served the Lord in his rUpa-s as hanuma, bhIma & madhva. He is the future brahma dEvaru.

brahma – was born from the Lotus Flower emanating from the Navel of ParamAtma. He is also known a hiraNyagaRbha. He is the king of R^iju-s. The mukti yOgya jIva-s obtain mukti along with him in this kalpa. After a bath in virajA river, he too obtains mukti after liMga bhaMga. He is atirOhita vimala vij~nAni and mahatatvAbhimAni.

maruta & brahma are superior to bharatI & saraswatI.

iMdire – Isha kOti praviShTaLu, niRvikAraLu, abhimAni for sUxma prakR^iti, liMga shrIrAbhimAni, equal to ParamAtma deshataH & kalataH. She is a crore of guNa-s superior to vAyu & brahma dEvaru. There is none equal to her at any place or time (except ParamAtma, who is superior).

Isu mahimegaLuLLa lakumi pa

rEshanAnaMtAnaMtAMshaguNadoLu

lEsha lEshake sariyenisaLAvAva kAladali

dEshakAlAtIta lakumige

kEshavana vaxasthaLave ava

kAsha vAyitu ivana mahime vyAptigeNeyuMTe...........HKAS_25-13

Isu mahimegaLuLLa = having so much mahAmahime

lakumi = laxmI dEvi

parEshana = ParamAtma who is the prabhu & niyAmaka for laxmI dEvi (para – para nAmaka laxmI dEvi, who is superior to brahma, vAyu, R^idra and other dEvata-s)

anaMtAnaMtAMshaguNadoLu = a small part in the infinite guNa-s

lEshalEshake = when made into infinite parts

AvAvakAladali = at all times

sariyenisaLu =would still not be equal

dEshakAlAtIta = ParamAtma, who is beyond measure of place and time

kEshavana = nArAyaNa nAmaka ParamAtma

lakumige = to laxmI dEvi

vaxasthaLave = Heart

avakAshavAyitu = fit for residing

ivana mahime = astounding mahime of such ParamAtma

vyAptige = in all what He pervades

eNeyuMTe = would someone be equal? Meaning – none can be so

By now, we have understood the mahAmahime of laxmI dEvi as – nitya muktaLu, niRvikAraLu, chitprakR^iti nAmakaLu, not affected by triguNa-s, abhimAni of sUxma prakR^iti, has shrI-bhU-duRgA rUpa-s and that she serves ParamAtma as chatra, chAmara, clothing, jewellry, weoponry, etc… she is so much fortunate. She is dEshataH, kalataH samaLu to ParamAtma but lower than Him by infinite guNa-s. She is under control of ParamAtma.

laxmI dEvi is the upAdhi for jagat sR^iShTi, sthiti & laya.

ParamAtma is also called 'parEsha' – why? laxmI dEvi is also called 'para' since she is crores of guNa-s superior to brahmAdi chEtana-s. ParamAtma is superior to 'para' nAmaka laxmI dEvi by infinite crores of guNa-s and He is the niyAmaka for laxmI – hence ParamAtma is also referred as 'parEsha'.

laxmI dEvi is not equal to ParamAtma even by a fraction of any of the guNa-s of ParamAtma. How can she realize His infinite mahime? She would not be able to sufficiently realize the the infinite guNa-s, kriya-s & rUpa-s of ParamAtma. She is much much lower than ParamAtma at all places and all times.

However, laxmI dEvi is dEshataH, kalataH samaLu. Then, there is a limit for her vyApti. ParamAtma has svAkhya dEsha. That is the biMba for laxmI dEvi. ParamAtma is the biMba for laxmI dEvi and laxmI dEvi is His pratibiMba in this context. Therefore, she is in complete control of ParamAtma. laxmI cannot pervade in her own biMba. That is the svAkhya dEsha of ParamAtma. Nevertheless, laxmI-narAyaNa exist in all the jIva-s from brahma dEvaru to the blade of grass.

kEshava = ka + Isha + va, where kaM – means water related lotus (kamala), thus brahma dEvaru born from the Lotus emanating from the Navel of ParamAtma, va – means variShTa or shrEShTa. ParamAtma is superior to brahma R^idrAdi dEvata-s i.e. saRvOttama – thus called kEshava.

laxmI dEvi resides in the Heart of kEshava and remains inseperable from Him. He has provided the space of His Heart for her residence, He is so kind.

ParamAtma has infinite virtuous qualities, is niRdOShI, His mahime is unusually astounding, there are none like Him, He pervades everywhere in jaDa-s & chEtana-s. He is the cause of their existence. The biMba-pratibiMba relationship is anAdi nitya. There is none like Him anywhere.

shrImukuMdana mahiLe lakumi ma

hAmahimegEneMbe brahmE

shAmarEMdrara sR^iShTi sthitilaya gaisi avaravara

dhAmagaLa kalpisi koDuvaLaja

rAmaraNaLagiddu saRva

svAmi mama guruveMdupAsane mALpaLachyutana.......HKAS_25-12

shrImukuMdana mahiLe = consort of kAMti saMpanna ParamAtma

lakumi = laxmI dEvi

mahAmahimegEneMbe = what shall I say to her mahAmahime? Meaning – she possess astonishing mahAmahume.

brahma = brahma dEvaru

Isha = R^idra dEvaru

amarEMdrara = iMdra dEvaru and other dEvata-s

sR^iShTi = sR^iShTi by shrI rUpa

sthiti = sthiti by bhU rUpa

laya gaisi = laya by duRgA rUpa

avaravara = according to the yOgyata of the jIva-s

dhAmagaLa kalpisi = bringing to surface the tridhAma-s which would have drowned during praLaya

koDuvaLu = would give it to the jIva-s for

ajarAmaraNaLagiddu = she remains unaffected by old age and death

achyutana = ParamAtma, who si indestructible

saRva svAmi = Oh Lord of everyone!

mama guruveMdu = my Guru

upAsane mALpaLu =does His upAsana – such is her mahAmahime

shrImukuMda – Since ParamAtma provides mukti to all the mukti yOgya jIva-s by disconnecting them from their anAdi kaRma by giving them svarUpagata AnaMda, He is called mukuMda { (mukuM – mukti, da – prada (Giver) .

mahiLe – nija patni of shrImukuMda i.e. laxmI dEvi who is triguNAbhimAni

mahAmahimegenEMbe – laxmI dEvi has unusual and immense mahima. There is none among the crores of jIva-s from brahma dEvaru downwards, who could have the mahime she has.

brahma dEvaru, R^idra dEvaru, iMdra dEvaru and all other dEvata-s take the orders of ParamAtma via laxmI dEvi.

laxmI dEvi is mUla prakR^iti abhimAni. mUla prakR^iti is triguNAtmaka – shrI rUpa for satva guNa (sthiti kARya), bhU rUpa for rajO guNa (sR^iShTi kARya) & duRgA rUpa for tamO guNa (laya kARya).

aMbhraNI sUkta says, "ahaM R^idrEbhi…." – xirasAgarashAyi ParamAtma has bestowed the capability to laxmI dEvi to create, brahma, R^idra, iMdra & others.

'avaravara dhAmagaLa kalpisi' – The sweat oozing out from the dEha of vAsudEva ParamAtma forms the virajA river. vaikuMTha, shvEtadvIpa & anaMtAsana are the muktii tridhAma-s. virajA river flows around the tridhAma-s. After the mukti yOgya jIva-s bathe in the virajA river along with the mukti yOgya jIva-s, they obtain liMga bhaMga. Then the jIva-s are released from their anAdi kaRma (kaRma vimOchana), then they obtain svarUpagata AnaMda i.e. nityAnaMda mukti and according to their capability she reaches them to their deserved destinations.

'ajarAmaraNagaLAgiddu' – mahAlaxmI dEvi is not affected by old age or death. She has an unusual sharIra, which is not like our prAkRita sharIra. She is nitya muktaLu, niRvikaraLu and has no birth or death.

ParamAtma is called 'achyuta' because He is permanent and He is unaffected by chatuRvidha nAsha. This achyuta is the mahaprabhu for the jagat. laxmI dEvi praises His as her sAxAt Guru and and Advisor and she does the upAsana of His infinite rUpa-s.

oMdu rUpadoLoMdavayavado

LoMdu rOmadoLoMdu dEshadi

poMdikoMDiharajabhavAdi samasta jIvigaNa

siMdhusaptadvIpa mEru su

maMdarAdryAdigaLu brahma pu

raMdarAdi samastalOka parAlayagaLella……………..HKAS_25-14

oMdu rUpadoLu = in one rUpa out of the infinite rUpa-s

oMdavayavadoLu = in one part of the body

oMdu rOmadoLu = in one hair

oMdu dEshadi = in the available space there

ajabhavAdi = brahma dEvaru, R^idra and all others

samasta jIvigaNa = jIva-s

poMdikoMDiharu = they are there

siMdhu = entire sea

saptadvIpa = sapta dvIpa-s

mEru = mEru paRvata

maMdarAdi AdigaLu = maMdAra paRvata and other paRvata-s

brahma puraMdarAdi = brahma dEvaru, iMdrAdi dEvata-s

samastalOka =14 lOka-s

parAlayagaLella = mukti dhAma-s like - vaikuMTha, shvEtadvIpa, anaMtAsana

ParamAtma has infinite rUpa-s. In one of the rUpa-s of the infinite rUpa-s pf ParamAtma and in one part (of the Body) of that rUpa and in one Hair of that part and in the space available in that Hair all the brahmAdi chEtana-s reside. What a wonder that all the chEtana-s are protected in the space available in one Hair of one part of the Body of ParamAtma in one of His rUpa-s out of the infinite rUpa-s that He has.

siMdhu – samudra – rather 7 samudra-s. They are 1) lavaNa samudra (salt), 2) ikku samudra (sugarcane juice), 3) sura samudra (honey), 4) saRpis samudra (ghee), 5) dadhi samudra (yoghurt / curds), 6) xIra samudra (milk) 7) jala samudra (water)

sapta dvIpa-s – are 1) jaMbU dvIpa, 2), plaxa dvIpa, 3) kusha dvIpa, 4) krouMcha dvIpa, 5) shAkhA dvIpa, 6) shAmalI dvIpa 7) puShkara dvIpa

mEru paRvata – is a golden paRvata with the shape of a shaMkha. Over this is the satya lOka of brahma dEvaru. This mEru paRvata supports the entire brahmADa. Over this, shiMshumAra rUpi ParamAtma would be revolving the kAla chakra as kAla nAmaka.

maMdAra paRvata is the son of mEru paRvata. The dEvata-s and dAnava-s used the maMdAra paRvata as a stirrer (kaDagOlu) during samudra mathana. When maMdAra paRvata sank in the xIra samudra, ParamAtma carried the maMdAra paRvata on His back in His kURmAvatAra. That is how ParamAtma came to be known as 'maMdaragiridhara'.

svaRga lOkAdhipati brahma dEvaru, iMdra dEvaru, other dEvata-s, the 14 lOka-s of the brahmAMDa and the entire all the charAchara vastu-s there in, the mukti tridhAma-s – all reside in the space available in one Hair of one Limb of one rUpa out out of the infinite rUpa-s of ParamAtma.

saRvadEvOttamanu saRvaga

saRvaguNasaMpURNa saRvada

saRvataMtra svataMtra saRvAdhAra saRvAtma

saRvatOmukha saRvanAmaka

saRvajanasaMpUjya shAshvata

saRvakAmada saRvasAxiga saRvajitsaRva................HKAS_25-15

saRvadEvOttama = ParamAtma is saRvOttama among dEvata-s

saRvaga = He pervades everywhere

saRvaguNasaMpURNa = possesses all the infintie virtuous qualities

saRvada = after liMga dEha bhaMga, He bestows their deserved destination to the jIva-s

saRvataMtra svataMtra = saRvataMtra svataMtra from anAdi kAla

saRvAdhAra = He supports everything

saRvAtma = He exists in all jIva-s by their shape and names (as Atma nAmaka)

saRvatOmukha = exists as aMtaRyAmi in everyone (with karacharaNAdyavaya..)

saRva nAmaka = saRva shabda vAchya, saRva nAmaka

saRvajana saMpUjya = everyone does His pUja

shAshvata = He is permanent – not affected by chatuRvidha dEha nAsha

saRvakAmada = bestows all what His devotees desire

saRvasAxiga = Witness for everything

saRvajit = He has won over everything and everone, everything is in His control

saRva = He is in-charge of aShTakaRtR^itva

saRvadEvottamanu – ParamAtma is far superior to all dEvata-s. There in none equal to Him and therefore how can someone be superior to Him?

saRvaga – He pervades everywhere. 'ga' indicates gamana. He pervades in every ray and blade of grass. In the chEtana-s, He remains as biMba rUpi and in the jaDa-s, He pervades in every atom. If ParamAtma is not in them then they would not exist. He pervades there, therefore they exist.

saRvaguNa saMpURNa – He is complete in respect of j~nAna, AnaMda, shakti, souMdaRya, vIRya, Ishatva, saRvataMtra svataMtra etc… He is filled infinite virtuous qualities. He has no dOSha-s. Every guNa is complete in all respects from time infinite.

saRvada – He bestows the deserved desires of the jIva-s according to their yOgyata without any disparity. He is thus satya saMkalpa.

saRvataMtra svataMtra – All the jaDa-s display their usual properties (according to their yOgyata) by their very nature is understood to be taMtra. Initiating the j~nAna shakti, ichChA shakti & kriya shakti and making them go into action is also taMtra. The capability to perform actions without any external assistance is 'svataMtra'. This is the svarUpagata dhaRma of ParamAtma. The kaRtR^itva shakti of all jIva-s is in control of ParamAtma. svataMtrata of ParamAtma is not controlled by others. That is why He is saRvataMtra svataMtra.

saRvAdhAra – He is the support for entire jagat. He does not need the support of others. He supports Himself. Everything is in His control.

saRvAtma – He exists as Atma nAmaka in every jIva. He exists as biMba rUpi in all the jIva-s as aMtaRyami, does all the kriya-s Himself on behalf of the jIva-s and makes the jIva do the same via prANa dEvaru, tatvAbhimAni dEvata-s & tatvAbhimAni daitya-s.

saRvtOmukha – The 1000 Feet, Hands, Eyes, Face must be understood as infinite (sahasrashiRShA puruSha, sahasrAxa, sahasrapAt…..) – meaning He exists everywhere.

saRvanAmaka – He exists in all alphabets, words and names. He exists in the names of all jaDa-s and jIva-s.

saRvajanasaMpUjya – All His bhakta-s perform His pUja. All sajjana-s take shelter at His Lotus Feet by performing His pUja.

shAshvata – He has no birth or death. He remains permanent. He has no chatuRvidha nAsha. He is thus unually different from the anAdi nitya jIva-s.

saRvakAmada – He fulfils the wishes of His bhakta-s who trust Him and praise Him.

saRvasAxiga – Since He is present at all places at all times, He remains a Witness to all actions.

saRvajit – He has won over everything. None can win Him. He controls everything.

On Sunday, September 23, 2007 sgpchar at gmail.com wrote:

> atri aMgirarELu brahmana

> putrarivarige samaru vishvA

> mitra vaivasvataru IshAvEshabaladiMda

> mitragiMtuttamaru svAhA

> bhaRtR^i bhR^iguvu prasuti vishvA

> mitra modalAdavarigiMtali mUvaruttamaru..........HKAS_25-08

> In the previous stanza, JagannAtha dAsa had described 5 of the 7

> saptaR^iShi-s

Just to clarify:

Not all these sapta-R^ishhi-s belong to the current manvantara. I don't think Angirasa is a sapta-R^ishhi for this manvantara...

> Here are the 6th & 7th -

> vii) aMgIrasa – was born from the face of brahma dEvaru. In the current vaivasvata manvaMtara, he was born from the agni kuMda of a yaj~na being performed by varuNa. vasude was the wife of aMgIrasa. He > was gifted with 7 sons and 7 daughters. bR^ihaspati, uchathya & > vayasya were the 3 great yOgi-s born to aMgIrasa. The pitR^i dEvata-s were born to him through his other wife called svadhe

Not only Angirasa's birth was different in these two manvantara-s but his wife and children are also different.

The Angirasa who is one of the sapta-R^ishhi-s for Svayambhu manvantara has shraddha as his wife, and 4 daughters[apart from Uchathya and bR^ihaspati]:

Bhagavata 4.1.34:

"shraddha tvaN^girasaH patnI chatasro.asUta kanyakAH..

His four daughters are worshipped as the abhimAnini-s of amAvAsya, Pournami.

sinIvAli - abhimAni for krishna paxa Chaturdashi

Kuhu -- following AmAvasya

Anumati - abhimanini for shukla paxa Chaturdashi

rAkA - chaturdashi

[based on Sri Yadupathya's prakAshika].

> The pitR^i dEvata-s were born to him through his other wife called svadhe.

In the svayambhuva manvantara Svadha marries PitR^i-devata and begets Mena and vaitariNi.

In the later/Chaxusa manvantara, Angirasa as prajapati [not as sapta-R^ishhi]marries Svadha and Sati. Svadha begets PitR^i-devata-s as her children.[ BTN 6.6.19]

> vaisvasvata – is one among the 14 manu-s. He is the adhipati for the current vaivasvata manvaMtara. He was born to vaivasva Aditya. His mother was saMj~nA dEvi (tvaShTR^i putri).

IF I am not mistaken, Sanj~na devi is the daughter of Vishvakarma.

Bhagavata:

"vivasvatashcha dve jAye vishvakarmasute ubhe |

saJNj~nA chhAyA cha rAjendra ye prAgabhihite tava || 8\.12\.8||

> bhR^igu – was born from the heart of brahma dEvaru. His wife was called khyAti. laxmI dEvi took avatAra in khyAti.

No, Laxmi didnot take any such avatara.

> Therefore, laxmI dEvi is also called 'bhARgavi'

Is there a source for this?

Regards,

Meera Tadipatri

> shrI kR^iShNARpaNamastu

> Moudgalya

tArataMyArOhaNava bare

dAru paThisuvaravara laxmI

nArasiMha samasta dEvagaNAMtarAtmakanu

pUrayisuva manOrathaMgaLa

kAruNika kaivalyadAyaka

dUragaiva samastaduritava vigatabhayashOka………………HKAS_25-16

tArataMya = tAratamya

ArOhaNava = by way of ArOhaNa (starting from lowest level to highest level)

Aru baredu = those who wrote

paThisuvaravara = those who read the same

laxmInArasiMha = laxmInarasiMha ParamAtma, who is this graMtha pratipAdya and kula dEvata & iShTa dEvata of JagannAtha dAsa

samasta dEvagaNAMtarAtmakanu = exists in aMtaRyAmi in all dEvata-s

manOrathaMgaLa = whatever one desires

pUrayisuva = would fulfil

kAruNika = kind ParamAtma

kaivalyadAyaka = mOxa Giver

vigatabhayashOka = fearless laxmInarasiMha

samastaduritava dUragaiva = eliminates the pApa-s of His bhakta-s

There are two types of bhajans. 1) ArOhaNa krama & 2) avarOhaNa krama.

1) ArOhaNa krama – involves singing the praise of guru -> dAsa kaxa -> yati kaxa -> dEvata tAratamya -> ParamAtma (this is the ascending order)

2) avarOhaNa – starts from ParamAtma -> dEvata-s in descending order etc…(this is the descending order)

The current saMdhi takes the ArOhaNa route for singing the praise of ParamAtma.

One who writes about this ArOhaNa tAratamya with shraddha, understanding from a proper guru and repeats the same everyday, the desires of such bhakta-s would be fulfilled by laxmInarasiMha svAmi, who is the aMtaRyAmi for all dEvata-s – through vAyu dEvaru via tatvAbhimAni dEvata-s.

ParamAtma being bhaktavatsala is very kind to His bhakta-s.

kaivalya means mukti. The mukti yOgya jIva-s obtain svarUpagata AnaMda nitya sukha, which is mukti indeed.

ParamAtma never has any sorrow or fear. He is nityAnaMda.

ParamAtma constantly elimitates the pApa-s, that come in the way of His bhakta-s and provides them mOxa.

praNata kAmadanaMghrisaMdaru

shanadapExegaLuLLavage ni

chchaNikeyenipudu jaDamodalu brahmAMta taratamavu

manavachanadiM smarisuvara bhava

vanadi shOShisi pOguvudu kA

raNavenisuvudu j~nAna bhakti virakti saMpadake………………HKAS_25-17

praNatakAmadana = ParamAtma, who gives whatever His bhakta-s ask for

aMghri =Lotus Feet

saMdarushanada = would like to see

apExegaLuLLavage = those who have this desire

jaDamodalu = starting from jaDa

brahmAMta = guNa pURNa brahma shabda vAchya ParamAtma

taratamavu = knowledge of tAratamya and upAsana of the same

nichchaNikeyenipudu would be like a staircase

manavachanadiM = manasA-vAchA

smarisuvara = those who remember with j~nAnAnusaMdhAna

bhavavanadhi = sea or saMsAra

shOShisi pOguvudu = would go away

j~nAna = j~nAna

bhakti = firm bhakti

virakti = vairAgya i.e. detachment

saMpadake = thi davI saMpattu

kAraNavenisuvudu = would be the prime reason

ParamAtma bestows whatever His bhakta desires – to those who take shelter at His Lotus Feet.

This knowledge of tAratamya from jaDa to guNa pURNa brahma shabda vAchya ParamAtma would act like a staircase for those bhakta-s who desire the daRshana of His Lotus Feet.

One can perform dhyAna either through manas by remembering ParamAtma or by reciting the same audibly. The jIva which is bound by the triguNa-s is destined to be in this sea of saMsAra. The knowledge of tAratamya enables a jIva to cross this sea of saMsAra.

j~nAna about ParamAtma, bhakti with the consciousness of mahAtmya j~nAna and detachment in worldly viShaya-s – are the three ingredients to obtain 'hari prasAda' . These are daivI saMpattu indeed. tAratamya j~nAna is important to obtain this daivI saMpattu.

Thus, knowledge of paMcha bhEda and tAratamya are very important for those who desire mOxa. This is the basis of madhva siddhAMta.

danave modalAdadara sUvA

saneyu pratpratyEka tORpudu ella kAladali

danuja mAnava divijaravarava

ranuchitOchita kaRma vR^ijinA

Rdananu vyaktava mALpa triguNAtIta vikhyAta...........HKAS_25-18

analanoLu = into agni

hOmisuva = while perfrorming hOma

harichaMdanave = sandal wood

modalAda = and other ingredients

adara sUvAsaneyu = good and bad odors

prat pratyEka = emanate separately

ella kAladali = always

tORpudu = would be felt

danuja = daitya-s (similar to duRgaMdha)

mAnava = nitya saMsAri-s (similar to a mixture of sugaMdha & duRgaMdha)

divijara = dEvata-s (similar to sugaMdha)

avaravara = the respective jIva-s

anuchita uchita kaRma = yOgya kaRma-s and niShiddha kaRma-s

vR^ijinARdananu = ParamAtma, who eliminates pApa-s

vyaktava mALpa = would be displayed in a normal manner

triguNAtIta vikhyAta = is far away from the triguNa-s

Whatever we put into agni during the performace of yaj~na, it would be completely turned into ashes without discrimination.

If we put sandal wood into the yaj~na fire, it would emanate pleasant smelling smoke, whereas if we put other bad things into the yaj~na fire, it would emanate bad smelling smoke. The agni does not recognize whether the inputs we give are good or bad, but it completely turns the ingredients into ashes.

The daitya-s, mAnava-s and dEvata-s exhibit the kaRma-s according to their svarUpa yOgyata and they obtain phala accordingly. They perform anuchita, mishra and uchita kaRma-s respectively.

vR^ijinARdana ParamAtma eliminates all the pApa-s. He is far away from the triguNa-s of satva, rajO & tamO guNa-s which are all jaDa-s. ParamAtma is different from jaDa vastu. He is thus triguNAtIta. He resides in the triguNa-s but He is not affected by them and He remains different from them. From this point of view, He is niRguNa. However, He is full of satva guNa-s.