Chapter 30: daityatAratamya saMdhi(25 Padyas)

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

saMdhi sUchane:-

shrIshamuktAmukta suravara

vAsudEvage bhaktiyali kama

lAsananu pELidanu daityasvabhAvaguNagaLanu

ParamAtma is the niyAmaka for laxmI (shrI) dEvi. He is therefore called shrIsha. He is the niyAmaka for the mukta as well as amukta jIva-s. He leads the dEvata-s and is therefore called 'suravara'. 'muktAmukta suravara' – mukti Provider vAsudEva nAmaka pervades everywhere.

brahma dEvaru explained in detail about the nature of daitya-s to vAsudEva nAmaka ParamAtma and this is elucidated in garuDa purANa.

enage ninnali bhakuti j~nAnaga

LEnitihavu prANanali tiLiyade

hanumadAdyavatAragaLa bhEdagaLa pELuvava

danuja ghOrAMdhaMtamasigyO

gyanu na saMshaya ninna baivara

koneya nAlige piDidu ChEdipeneMdanabja bhava.............HKAS_30-01

enage = I as brahma

ninnali = in You as vAsudEva nAmaka ParamAtma

bhakuti j~nAnagaLu = bhakti & j~nAna

enitihavu = as much as I have in

prANanali tiLiyade = without knowing or realizing that prANa dEvaru also has the same in equal measure

hanumadAdyavatAragaLa = the avatAra-s of hanuma, bhIma & madhva

bhEdagaLa pELuvava = those who say that there exists difference between them

danuja = daitya

ghOrAMdhaMtamasige yOgyanu = is fit for the extreme state of aMdhatamassu

na saMshaya = there is no doubt in this

ninna baivara = cursing that You are not saRvOttama

koneya nAlige piDidu = holding the end of the tongue (of the person who says the above)

ChEdipenu = 'I would cut'

eMdanu abja bhava = said brahma dEvaru

Reference:-

"vAyORvamAMtaraMnAsti haMtatvanyaniRNayE

avatArEShu vAyOstu hyaMtarayE viduH prabhU

tEradhaMtanuH praviShyAMti daityAstu nachatesurA

niMdAkuRvaMti yOniShNORjivhvAM ChEdaMkarOmyaham" ----garuDa purANa

Gist:

brahma dEvaru has the following to submit to vAsudEva nAmaka ParamAtma:-

1) Oh saRvEsha! You are the niyAmaka for the muktAmukta jIva-s. As much knowledge as I have about You & the bhakti that I have in You, mukhya prANa has the same in equal measure. There is no difference. vAyu dEvaru is the future brahma and therefore his knowledge level is no less than mine. Without understanding this fact, if one says that there is difference between my knowledge & bhakti level and that of vAyu dEvaru, such a person is certainly a daitya.

2) Those who say that there are differences between the avatAra-s of hanuma, bhIma & madhva, such persons are daitya-s (danu). [danu was one of the wives of kashyapa muni. The children born to her are referred as 'danuja']

3) Such daitya-s would certainly obtain the nitya duHkha of aMdhatamassu.

4) I will cut off the tongue of those who abuse you.

Characteristics of daitya-s

i. They believe that there is difference between brahma & vAyu

ii. They believe that there is mutual difference between the avatAra rUpa-s of vAyu, bhIma and madhva

iii. They constantly abuse ParamAtma

j~nAna bala sukha pURNavyAptage

hInaguNaneMbuvanu Ishvara

nAneyeMbuva sachchidAnaMdAtmagutpatti

shrInitaMbinigIshage viyO

gAnuchiMtane ChEda bhEdavi

hInadEhage shastragaLabhaya pELuvava daitya……….HKAS_30-02

j~nAna bala sukha = knowledge, strength & happiness

pURNavyAptage = all pervading ParamAtma, who has all these completely

hInaguNaneMbuvanu = saying that He has no guNa-s or less guNa-s, such a person is a daitya

Ishvara nAneyeMbuva = a person who says, "I am Ishvara" – such a person is indeed performing sOhaM upAsana & he is a daitya

sachchidAnaMdAtmage utpatti = shrIman nArAyaNa is indeed a mass of j~nAna & AnaMda. A person saying that He too is affected by birth and death – such a person is a daitya

shrInitaMbinigIshage = between laxmI dEvi and ParamAtma

viyOgAnuchiMtane = there is separation between them – a person saying so is a daitya

ChEda bhEdavihInadEhage = ParamAtma has a dEha which is indestructible. There is no difference between Him and His various parts. A person saying that there is difference between His various parts of His Body and His various avatAra-s – is a daitya

shastragaLabhaya pELuvava = a person threatening to attack such ParamAtma with weapons

daitya = is a daitya

bhAvaprakAshika has explained as follows:-

Those who perform upAsana of ParamAtma that He is niRguNa although He is full of knowledge, strength and AnaMda – such persons are daitya-s. Those who claim to be Ishvara oneself is a daitya. Those who say that ParamAtma also suffers birth and death like ordinary mortals are daitya-s. Those who think that laxmI dEvi and ParamAtma suffer separation – such persons are daitya-s.

During rAmAvatAra, either when sItA was in laMka in the custody of rAvaNa or when she was left at vAlmIki Ashrama while she was pregnant – there was never separation between shrI rAma and sItA dEvi. That was just to show and please the asura-s that rAma Himself is now deserted and alone.

Reference:-

"surANakalastavOnEtuM tatyAchEva sa jAnakIM vyAptatvAnniravadyatvAttasyA styAgaH kathaM bhavEt"-----maNimaMjari

There is never any separation between ParamAtma and laxmI dEvi. However, a daitya called surANakara did penance to please brahma dEvaru and asked for boon saying – 'Whatever pApa-s we do, it must not obstruct us from mukti.' brahma dEvaru granted the boon with a rider that they must not accuse laxmI & nArAyaNa ParamAtma and that this alone would be the cause of their obstruction to mukti.

They did immense pApa kaRma-s on earth and troubled sajjana-s and they also accused sItA-rAma without realizing that they were accusing ParamAtma Himself. They accused rAma that He had accepted sItA as His wife although she stayed with rAvaNa for a year. These daitya-s could not be sent to tamassu if sItA is not estranged by rAma. That was the boon from brahma dEvaru to these surANakara daitya-s. In order to uphold that the boon of brahma dEvaru is true, ParamAtma alienated Himself from sItA dEvi, in a drama like manner. But He was never separated from her. ParamAtma pervades everywhere and He is niRduShTa. sItA dEvi pervades everywhere with ParamAtma. How can they ever be separated? sItA resided in vAlmIki Ashrama in her other rUpa. After shrI rAma performed ashvamEdha ya~jna, the other rUpa of sItA dEvi entered the earth. Her real rUpa was not visible anyone else except shrI rAma.

Ref:-

"rAmasya dR^ishyA tvanyEShAmadR^ishyA janakAtmajA

bhUmipravEshAdURdhva sA rEmE saptashataM samAH" ------MBTN 9-41

Gist:-

After the 'dummy' sItA entered the earth none were able to see her real rUpa although she resided with rAma and she had the pleasure of being with shrI rAma for 700 years.

Ref:-

".........nityamEva sahitOOpi sItayA sOOMj~nasAxikamabhUd viyuktavat" -----MBTN 9-32

Gist:-

Although rAma was keeping sIta close to Himself and constantly seeing her, He made a drama that sent her for agni sAxi.

----------rAmOOpi tattu vinihatya suduShTaraxaH prApyAAshramaM svadayitAM nahi pashyatIva--------------------MBTN 5-50

Gist:-

After rAma returned to His Ashrama after killing mArIcha daitya who was in the form of golden deer, rAma made a drama that He had lost His sIta.

Ref:-

"niyaM pashvannijAM dEvIM pURNa saMtOSha saMbhR^itaH rAmO na dR^iShyatE sItEnye bhUsaMkaTavAniva"------------maNimaMjari

Gist:-

Although shrI rAma was having sIta dEvi close to Himself and was enjoying her presence with Him, He was just showing to the outside world that He was unhappy that sIta is not with Him. Why? Because, sIta was to be the cause of death of rAvaNa. Therefore He made this show. The sIta that rAvaNa abducted was pratima created by agni. This had the AvEsha of sIta.

He who thinks of threatening ParamAtma or says that he will inflict injury to ParamAtma who is indestructible, such a person is a daitya.

Reference:-

"avatArEShu yat kiMchid daRshayEnnaravaddhariH tacchAsurANAM mOhAya dOShO viShNORnahi kvachit"------MBTN 1-37

aj~natvaM pAravashyaM vA vEdhabhEdAdikaM tathA tathA prAkR^itadEhtvaM dEhatyAgAdikaM tathA---------------MBTN 1-38

anIshatvaM cha duHkhitvaM sAmyamanyaishcha hInatAm pradaRshayati mOhAya daityAdInAM hariH svayam------------MBTN 1-39

Gist:-

Sometimes, ParamAtma behaves like normal humans in some of His avatAra-s. That is just to show it to daitya-s and make them happy that He too has become helpless. However, His helplessness is not true. It sometimes appears that he has taken advise from others in rAmAvatAra and kR^iShNAvatAra. This is just to display that He too is at the mercy of others, that He too is hurt by weapons, that He too is sometimes dead or about to get defeat, that there is someone above Him from whom He expects help, that He too is like normal mortals – all these are His dramas in order to please the daitya-s. However, He does not have such dOSha-s. Those who think that ParamAtma has such dOSha-s are daitya-s indeed.

lEshabhayashOkAdishunyage

klEshagaLa pELuvava rAma

vyAsarUpaMgaLige R^iShi vipratva pELuvava

dAsharathi kR^iShNAdirUpake

kEshakhaMDana pELva makkaLi

gOsuga shivARchaneya mADidaneMbuvavane daitya………..HKAS_30-03

lEshabhayashOkAdishunyage = to ParamAtma, who does not have an iota of fear or sadness

klEshagaLa pELuvava = saying that He has duHkha

rAma vyAsarUpaMgaLige = shrI parashurAma dEvaru & shrI vyAsa dEvaru

vipratva = is an ordinary brahmaNa

R^iShi = is an ordinary R^iShi

pELuvava = those who say so

dAsharathi = son of dasharatha i.e. shrI rAma rUpa

kR^iShNAdirUpake = yadukula shrI kR^iShNa rUpa

kEshakhaMDana pELva = that their Hair be cut by instruments

makkaLi gOsuga = expecting to beget children

shivARchaneya = pUja of R^idra

mADidaneMbuvavane = he who says that that kR^iShNa performed his (R^idra) pUja

daitya = is a daitya

ParamAtma is fearless. He causes fear to daitya-s. He does not have an iota of fear or sadness from anAdi kAla. Those who say that such ParamAtma experiences sadness and that He fears someone else – such persons are daitya-s.

Sometimes, people say that kR^iShNa feared the gang of jarAsaMdha and He therefore retracted from fighting them. No. It was His saMkalpa that bhImasEna should kill jarAsaMdha. Therefore, He did this drama to please the asura-s. kR^iShNa was never afraid of jarAsaMdha.

rAmAyaNa describes that shrI rAma was sad when He sItA was carried away by rAvaNa. How can the ever happy ParamAtma be sad? laxmI dEvi is inseparable from ParamAtma. He only displayed His sadness so that the daitya-s should form the opinion that He has been separated from laxmI dEvi so that the daitya-s become entitled for aMdhatamassu.

Those who say that shrI parashurAma dEvaru is an ordinary brahmaNa or that vEdavyAsa dEvaru is an ordinary R^iShi – such a person is a daitya, because there is no difference between His rUpa-s and avatAra-s. He is svagatabhEdavivaRjita.

He who says that shrI rAmachaMdra and shrI kR^iShNa had their Hair cut like ordinary children with a scissor – such a person is a daitya. ParamAtma has unusual Hair on His Head, which cannot be cut by anyone. How can anyone cut His Hair?

Those who say that shrI kR^iShNa performed the upAsana of R^idra in order to beget children, such a person is a daitya. ParamAtma is indeed the niyAmaka for R^idra, how can He pray to R^idra for a boon. This is just His drama.

pApaparihArARtha rAmanu

mApatiya niRmisida bhagava-

drUparUpake bhEdachiMtane mALpa mAnavanu

ApagaLu sattIRtha guru mA

tApitR^i prabhu pratime bhUta da

yAparara kaMDavare dEvaru eMbuvane daitya..................HKAS_30-04

pApaparihArARtha = in order to obtain relief from the pApa committed for killing rAvaNa

rAmanu = shrI rAmachaMdra dEvaru

umApatiya = pARvatI pati R^idra dEvaru

niRmisida = daitya-s who say that rAmachaMdra dEvaru installed that R^idra dEvaru on the sea-shore

bhagavadrUparUpake = avatAra rUpa-s of ParamAtma

bhEdachiMtane = thinking that there is difference in the j~nAnAnaMda, strength, guNa-s

mALpa mAnavanu = a person (mAnava) who does so

ApagaLu = just water

sattIRtha = are pure sattIRtha that purify us

guru = guru

mAtApitR^i = parents

prabhu = king of the place

pratime = sculpted statue of dEvata-s

bhUtadayAparara = one showing kindness to animals

kaMDu = seeing such above

avare dEvaru eMbuvane = not realizing the aMtaRgata ParamAtma in them, but say that they are bhagavAn themselves

daitya = such persons are daitya-s

It is said that, after killing rAvaNa, shrI rAma installed mahaR^idra liMga at rAmEshvara.

shrI rAma dEvaru is guNa pURNa Himself. He has no dOSha-s at all. He is never affected by pApa-s. All pApa-s are destroyed by just uttering His name. Then, saying that He installed R^idra dEvaru in order to obtain relief from the pApa committed for killing rAvaNa is not right. In fact, ParamAtma is praised by R^idra.

In this context, rAvaNa was born in the poulastya pavitra vaMsha. Although his killing would be a pApa, it was true that rAvaNa also had 2nd AvEsha of jaya (guard of the heavens who was under the spell of curse) as 'rAvaNa' daitya. By killing rAvaNa, the evil was punished and it was not a pApa. Establishing dhaRma alone is the satya saMkalpa of ParamAtma. He does this by punishing the bad people. He did this in His R^idrAMtaRgata rUpa. This is the secret of His aRchana. Installing R^idra was just His external activity. Without understanding this secret, if one says that shrI rAmachaMcra dEvaru paid obeisance to rAmaliMga to obtain relief from pApa, that person is a daitya.

ParamAtma has infinite avatAra-s, infinite rUpa-s. He is complete in all respects in all His avatAra-s & rUpa-s. There is no difference between His avatAra-s, rUpa-s, His various parts, His various kARya-s. He is svagatabhEda vivaRjita from anAdi kAla. A person who thinks that there is bhEda between His avatAra-s, rUpa-s, kriya-s and His parts – such a person is a daitya indeed.

nadyAbhimAni dEvata-s and tIRthAbhimAni dEvata-s pervade in the rivers that flow through puNya xEtra-s, puShkaraNi & sea water. laxmIpati ParamAtma pervades in those dEvata-s via bhAratI ramaNa mukhya prANa. He who does not understand this secret is daitya.

We must realize that our parents, our guru, our king, the pratime-s in the temples are all bhagavad rUpa-s. We must meditate on the aMtaRgata bhagavad rUpa in them. Without this understanding if one says these are ParamAtma Himself – such a person is a daitya.

suMdara svayaMvyaktavu chidA

naMda rUpagaLeMbuvanu nara

riMda niRmita Ishvarage abhinamisutiha naranu

kaMdugoraLa divAkaranu hari

oMde sURya surOttamanujaga

dvaMdyaneMbuva viShNudUShaNe mADuvava daitya………..HKAS_30-05

suMdara = very beautiful

svayaMvyaktavu = svayaMvyakata jaDa pratime-s

chidAnaMda = just like the mUla rUpa of shrIman nArAyaNa

rUpagaLeMbuvanu = "they are just rUpa-s" – one who says so

daitya = is a daitya

narariMda niRmita = made by humans

Ishvarage = statue of Ishvara

abhinamisutiha naranu = he who prays well to such a statue

kaMdugoraLa = blue (poison) necked R^idra

divAkaranu = sURya

hari = shrIman nArAyaNa

oMde = are all same (one who says so is a daitya)

sURya = sURya, gaNapati or other dEvata-s

surOttamanu = are supreme dEvata-s

jagadvaMdyanu = are worth praising by ramA, brahma dEvaru & others

eMbuva = he who says so is a daitya

viShNudUShaNe mADuvava = one who abuses the all pervading saRvOttama viShNu nAmaka ParamAtma

daitya = is a daitya

There are xEtra-s where there exists pratime-s of ParamAtma which are svayaMvyakta (self manifested). ParamAtma Himself has come and stood there. No one has carved them or made them or installed them. The svayaMvyakta mURti-s have a high degree sannidhAna of ParamAtma compared to other pratiShThA pratime-s. Many bhagavad aparOxi-s had the fortune of having the daRshana of the chidAnaMda mURti of ParamAtma in those svayaMvyakta pratime-s. tirupati is an example of such pratime. The man made pratime-s need the process of AvAhana (invocation) of ParamAtma before performing pUja, where as the svayaMvyakta pratime-s do not need this process. One can perform pUja directly as one does to a shaligrAma. In kali yuga, even the svayaMvyakta mURti of ParamAtma at tirupati appears to be a jaDa pratime in the eyes of the ignorant people.

Reference:

"anvayaM vyaktaliMgeShu samanu E kuRvatE tE saRvE asurAj~nEyAnAtra kARyA vichAraNA" -----garuDa purANa

Gist:-

One must not pray to the shiva liMga intalled by normal humans, but one must pray to the shiva liMga installed by dEvata-s or R^iShi-s. Such liMga-s would have special sannidhya.

Reference:

"asvastaMtrENa R^idrANi harE daitya vichiMtanaM viShNOH sURyENa sA kiMcha abhEdAdi vichiMtanam" -----garuDa purANa

Gist:-

A person who thinks that R^idra, sURya ParamAtma are all equal and that there is no difference between them – such a person is a daitya. viShNu ParamAtma alone is saRvOttama and He is the niyAmaka for R^idra, sURya and all other dEvata-s.

Reference:

"saRvOttamaH sURya Eva vaShTA vyAstasya kiMkaraH ityAdi chiMtanaM pApaM hariniMdEti chOchyatE" -----garuDa purANa

Gist:-

Such saRvOttama ParamAtma must not be accused or abused in any manner – either by calling Him a thief, eloper or that He is equal to other dEvata-s. Such things are done by daitya-s only. For example – shiShupAla abused and accused shrI kR^ishNa. It was the daitya in him that did this action.

nEmadiMdashvattha tulasI

sOmadharanali vimala shAli

grAmagaLaniTTabhinamipa nara muktiyOgya sadA

bhUmiyoLu dhaRmARthamukti su

kAmApExegaLiMda shAli

grAmagaLa vyatirikta vaMdise duHkha vaiduvanu…………….HKAS_30-06

nEmadiMda = with regulation or as a rule (set of rules of any religious ritual)

ashvattha = peepul tree

tulasI = tulasI plant

sOmadharanali = R^idra dEvaru

vimala = pure

shAligrAmagaLanu = shAligrAma-s

iTTu abhinamipa = he who performs pUja with proper j~nAnAnusaMdhAna

nara = such a person

sadA muktiyOgya = he is always mukti yOgya

bhUmiyoLu = while having birth on this earth

dhaRma aRtha mukti kAmApExegaLiMda = expecting to obtain dhaRma, aRtha, kAma & mOxa

shAligrAmagaLa vyatirikta = except shAligrama (or without shaligrAma)

vaMdise = if one performs pUja

duHkha aiduvanu = would obtain only duHkha here on earth and then after death

While performing pUja or paying obeisance to, peepal tree, tulasI plant or svayaMvyakta shiva liMga one must keep shAligrAma nearby these and pay obeisance. Only such persons are classified as mukti yOgya-s.

One must not expect the chatuRvidha puruShaRtha-s i.e. dhaRma, aRtha, kAma & mOxa while doing this pUja. However, it must never be done without shAligrAma.

Paying obeisance to only to peepal banyan tree, tulasI plant or svayaMvyakta shiva liMga bestows us with whatever we desire, but we also obtain duHkha as soon as the boon that we received have been experienced and is over.

vitatamahimana biTTu surarige

pR^ithagvaMdane mALpa mAnava

ditijanE sari hariyu tA saMsthitanenisanalli

chaturamukhamodalAdakhiLa dE

vategaLoLagihaneMdu laxmI

patige vaMdise oMdarexaNa biTTagalanavara...............HKAS_30-07

vitata = all pervading

mahimana = ParamAtma who has mahA mahime

biTTu = without understanding that He exists as aMtaRyAmi in ramA dEvi, brahma dEvaru and all other dEvata-s

surarige = to other dEvata-s

pR^ithak vaMdane = performs separate pUja to individual dEvata-s

mALpa = one who does so

mAnava = such a person

ditijanE sari = is certainly a daitya (ditija – sons of ditI dEvi)

hariyu = ParamAtma, who is aMtaRyAmi for all chEtana-s

tA = He

alli = in those pUja-s or separate obeisance that one performs

saMsthitanenisanalli = He does not exist there and bestow what they desire

chaturamukha modalAda = brahmAdi dEvata-s

akhiLa dEvategaLoLage = and in all other dEvata-s

ihaneMdu = that He exists as biMba rUpi

laxmI patige = laxmI pati ParamAtma

vaMdise = if one does pUja

oMdu arexaNa = not even for half a second

biTTagalanu avara = would He leave them but He would always protect them

vitata – means ParamAtma who pervades everywhere and in all jIva-s from the blade of grass till ramA brahmAdi dEvata-s. He has great mahime.

Leaving aside ParamAtma, one must not pay obeisance or perform pUja of ramA, brahmAdi dEvata-s. None of the dEvata-s accept such pUja. Such pUja would not yield uttama phala. Their pUja must be done to their aMtaRyAmi ParamAtma.

Those who perform the pUja of brahma dEvaru or R^idra dEvaru praising them to be saRvOttama – such persons are certainly daitya-s

Leaving aside the vitata mahima ParamAtma, if one does separate pUja-s of all other dEvata-s, ParamAtma would not exist in them to bestow phala to us.

If one does their pUja with the uttama j~nAnAnusaMdhAna that ParamAtma exists in them as aMtaRyAmi and accepts all pUja-s, ParamAtma would not leave such uttama bhakta-s even for half a second – meaning He would be inseparable from such bhakta-s and He protects them.

shaiva shUdrakarARchita mahA

dEva vAyu hari pratime vR^iM

dAvanadi mAsadvayadoLiha tuLasi aprasava

gO vivAhavivaRjitAshva

tthA viTapigaLa bhaktipURvaka

sEvisuva nara daitya shAshvata duHkha aiduvanu....................HKAS_30-08

shaiva = shaiva-s who say that R^idra alone is saRvOttama

shUdra = shUdra-s

karARchita = pUja done by those hands

mahAdEva = mahA R^idra dEvaru

vAyu = vAyu dEvaru

hari = viShNu

pratime = all above pratima-s

vR^iMdAvanadi = in bR^iMdAvana

mAsadvayadoLiha tuLasi = a tuLasi plant which is less than 2 months old

aprasava gO = a cow without having calf

vivAhavivaRjita = unmarried

ashvatthA viTapigaLa = ashvattha tree

bhaktipURvaka =with bhakti

sEvisuva = one who serves or does pUja

nara = such a person

daitya = is a daitya

shAshvata = permanently

duHkha = duHkha of hell

aiduvanu = would obtain / experience

To explain this stanza, bhAvaprakAshika gives a reference from brahmakAMDa as under:-

"shaivashudrARchitaM IshaM vAyum tu hari mEvacha

dvimAsahInAM tulasIM apranOtAMDa gAM satIM

vivAhashUnyamashvatthaM namanaM yE prakuRvatE

tE saRvE asurAj~nEyA nAtra kARyavichAraNA"

shaiva is a person who says the shiva is saRvOttama.

shUdra is a person of the 4th vaRNa (brahmaNa, xatriya, vaishya & shUdra).

A person who performs the pUja of pratima-s of mahA R^idra liMga, hanuman, viShNu, which are installed or their pUja-s done by shaiva or shUdra is a daitya.

A tuLasi plant which is less than two months old is not fit for pUja and its pUja must not be performed.

One must not worship a barren cow or a cow which does not have a calf.

A peepal tree is worshippable. It is understood to bless one with begetting children. However, a peepal tree which is not married to a neem tree must not be worshipped. In this connection, a link of an interesting report from THE TIMES OF INDIA, MUMBAI EDITION is given below.

http://timesofindia.indiatimes.com/Opinion/Sunday_Specials/When_a_peepal_married_a_neem/rssarticleshow/2112077.cms

Thus those who perform pUja of pratima-s installed by shaiva or shUdra, tulasi plant which is under 2 months old, cow without a calf or a barren cow – such persons are daitya-s. Such a person is certainly destined for duHkha in hell.

kamalasaMbhava mukhya manujO

ttamara pariyaMtaradi muktaru

sama shatAyuShyuLLavanu kali brahmanOpAdi

kramadi nIcharu daityaru narA

dhamara piDidu kulaxmi kaliyanu

pamarenisuvavarasuraroLu dvEShAdiguNadiMda..................HKAS_30-09

mukhya = topper among jIva-s

kamalasaMbhava = starting from brahma dEvaru, who was born from the Navel of ParamAtma

manujOttamara pariyaMtaradi = jIva-s till mAnuShOttama-s (until the blade of grass)

muktaru = are mukti yOgya-s

sama = kali and other daitya-s similar to them

brahmanOpAdi = just like brahma dEvaru

shatAyuShya uLLavanu = has 100 years of life

kali = kali puruSha

kramadi nIcharu = are systematically lower by way of tAratamya

daityaru = daitya jIva-s other than kali

narAdhamara piDidu = starting from manuShyAdhama-s and other lower jIva-s

kulaxmi = kali patni i.e. alaxamI is lower

kaliyu = kali is lowest

dvEShAdiguNadiMda = guNa-s such as enmity etc...

asuraroLu = among the daitya-s

anupama enisuvava = there is none lower than him

bhavaprakAshika explains - just as there are mukti yOgya-s from brahma dEvaru till mAnuShyOttama-s, in the same way there are tamO yOgya-s from manushyAdhama-s till the kali.

Among the daitya-s, only kali has a life of 100 years of life just like brahma dEvaru. All the daitya-s systematically lower from one another until alaxmI. kali is at the lowest level in terms of nine types of enmity towards ParamAtma.

garuDa purANa says:-

"kalyAdyA mAnuShAM tAshchatE paivaM brahmavadgaNAH

samAH shatayuH paRyaMtamEka Eva kaliH smR^itaH

kalEH samAnanAmAnaH kalEranyE cha saMta hi

saRvEShAmuttamOj~nEyaH kalireva na saMShayaH

dUShaNE viShNu bhaktAnAM tatsamOnasti saRvadA"

Gist:-

Starting from kali, there are daitya-s till manuShyAdhama-s just as there are dEvata-s starting from brahma dEvaru. Among the daitya-s only kali has a life of 100 years just like brahma dEvaru. There are some daitya-s also called as 'kali' but only mahA kali puruSha alone has the maximum enmity towards ParamAtma. None can match his guNa-s of 9 types of enmity.

The above meaning is conveyed by JagannAtha dAsa in the stanza.

Additional information:-

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

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

jIvAbhEdA niRguNattvaM apURNaguNatA tathA |

sAmyAdhikyaM tadanyEShAM bhEdastadgata eva cha |

prAduRbhAva vipaRyAsaH tadbhaktadvEShA eva cha |

tatpramANaniMdA cha dvEShA etEakhilA matAH |

etaiRvihIna yA bhaktiH sA bhaktiriti uchyate ||

----mahAbhArata-tAtpaRya-niRNaya

The significant parts are:

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

2. niRguNatvaM - to consider the Lord as attributeless.

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

4. sAmya - to consider oneself or some other entity to be equal to Him

5. AdhikyaM tadanyEShAM - to consider oneself or some other entity to be superior to the Lord.

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

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

8. tadbhaktadvEShA - To hate His devotees.

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

Where all does kali exist?

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

b) kali exists in the love for gold / silver

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

d) kali exists in the act of gambling

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

f) kali exists in telling lies

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

vanajasaMbhavanabda shata o

bbane mahAkali shabdavAchyanu

dinadinagaLali bILvaraMdhaMtamadi kalimARga

danujarella pratIxisuta bra

hmana shatAbdAMtadali liMgavu

anilana gadApraharadiMdali bhaMgavaiduvudu.............HKAS_30-10

mahAkali shabdavAchyanu = kali puruSha is the top notch daitya

vanajasaMbhavana = brahma dEvaru's

abda shata = for 100 years

obbane = kali alone exists

dinadinagaLali = in every dina kalpa of brahma dEvaru

kali = kali puruSha

mARgadanujaru = daitya-s who follow his guNa-s

ella = all daitya-s would take avatAra in their mUla in the brahma dina kalpa

bILvaru aMdhaMtamadi = after finishing their avatAra kARya they obtain nitya duHkha in aMdhatamassu

pratIxisuta = wait at the door of the aMdhatamassu experiencing duHkha and looking forward to obtain their mUla rUpa.

brahmana = brahma dEvaru's

shatAbdAMtadali = at the end of his 100 years

liMgavu = anAdi liMga sharIra of kalyAdi daitya-s

anilana = vAyu dEvaru's

gadApraharadiMdali = by the strike of his mace

bhaMgavaiduvudu = would leave the svarUpa sharIra

brahma dEvaru, who is born in the Lotus Flower emanating from the Navel of ParamAtma is called 'vanajasaMbhava'.

Just as brahma dEvaru has a life span of 100 years, in the same way kali puruSha (the top notch daitya) also has a life span of 100 years.

daitya-s (other than kali puruSha), who perform tamO yOgya kARya-s like enmity with ParamAtma, enmity with His bhakta-s, upAsana of ahaMbrahmAsmi, spoil the tapas of sajjana-s and such other kARya-s would generally be born and dead in every dina kalpa of brahma dEvaru and such daitya-s would go to hell and wait at the door of aMdhatamassu (dinadinagaLali bILvaraMdhaMtamadi) suffering duHkha & waiting for the arrival of kali puruSha (kalimARga danujarella pratIxisuta) till the end of his life of 100 years. At the end of the life span of brahma dEvaru i.e. also the end of 100 years of kali, the liMga dEha of all daitya-s along with kali puruSha would obtain liMga bhaMga by the mace of vAyu dEvaru and they would permanently suffer svarUpagata duHkha in aMdhatamassu.

The above meaning is conveyed brahma kAMDa garuDa purANa as under:-

"Ekasmin brahmadivasE tE gachchaMti tamOdhakaM

tatrasthittvA kalEmArgaM pratIxaMtE na saMshayaH

sAdhanai paripURNAstU vAyutastritR^iH prapIDitA

shatavaRshAnaMraMtaMtu saRvEShAM kalivAsaha

vAyURgadA prahArENa liMgabhaMgO bhaviShyami"

mArutana gadeyiMda liMgasha

rIra pOdAnaMtara tamO

dvAravaidi svarUpa duHkhagaLanubhavisutiharu

vaira haribhaktarali hariyali

tAratamyadalirutihudu saM

sAradali tamassinali atyadhika

kaliyalli...............................HKAS_30-11

mArutana gadeyiMda = by the strike of the mace of vAyu devaru

liMgasharIra = anAdi liMga dEha of all daitya-s

pOdAnaMtara = after it has been separated

tamOdvArava = leave from the door of aMdhatamassu

aidi = enter the aMdhatamasu lOka

svarUpa duHkhagaLa = nitya duHkha according to their tAratamya and yOgyata

anubhavisutiharu = would experience and reside there

hariyali = enmity towards ParamAtma

haribhaktarali = enmity towards the bhakta-s of ParamAtma

vaira = intense enmity

saMsAradali = during their saMsArika life

tamassinali = in tamO lOka after liMga bhaMga

tAratamyadali = according their svarUpa tAratamya

irutihudu = exists

kaliyalli = in kali puruSha

atyadhika = maximum in him

All the tamO yOgya daitya-s starting from manujAMdhama-s until kali puruSha obtain liMga bhaMga by the strike of the mace from vAyu dEvaru.

After obtaining liMga bhaMga all the daitya-s waiting at the door of aMdhatamassu would follow kali puruSha into aMdhatamassu according to their tAratamya. There they would suffer nitya duHkha according to their svarUpagata tAratamya.

tR^iNAMta daitya-s would suffer duHkha according to their svarUpa and those lower than them would obtain higher order of duHkha – thus this would be according to tAratamya and kali puruSha who is the top notch daitya would have maximum duHkha.

The tamO yOgya daitya-s would never see or experience svarUpa sukha. They are always entitled for duRgati alone. The enmity level in them for ParamAtma and His bhakta-s would be in the increasing order from the tR^iNAMta daitya-s till kali puruSha.

kali puruSha has the maximum enmity towards ParamAtma and His bhakta-s.

Just a recap:-

1) Among the mukti yOgya chEtana-s, who have sAtvika svabhAva – starting from tR^iNa till brahma dEvaru there would be increasing level of j~nAna & satsAdhana kriya. brahma dEvaru has maximum sadguNa. Thus brahma-vAyu are called jIvOttama-s.

2) The above is reversed among daitya-s. If the j~nAna-bhakti is in increasing order from tR^iNa till brahma dEvaru among mukti yOgya-s, then there is increasing order of enmity towards ParamAtma and His bhakta-s in the tR^iNa jIva till kali puruSha. brahma-vAyu are jIvOttama-s, whereas kali puruSha is jIvAdhama. He has the maximum enmity towards ParamAtma and His devotees.

j~nAnaveMbudu mithyavasamI

china duHkhataraMgave samI

chInabuddhi niraMtaradi kaligihudu daityaroLu

hInaLenipaLu shataguNadi kali

mAninige shata viprachittige

UnashataguNa kAlanEmiye kaMsanenisidanu...............................HKAS_30-12

j~nAnaveMbudu = j~nAna for daitya-s

mithyavu = is mithyA j~nAna

asamIchina = their j~nAna is not suj~nAna

duHkhataraMgave = they obtain duHkha one after another – just like the waves of the sea

samIchInabuddhi = and they believe that their mithyA j~nAna is the right j~nAna

daityaroLu = among daitya-s

kaligihudu = such mithyA j~nAna exists maximum in kali puruSha

niraMtaradi = always – during sthiti as well as after liMga bhaMga

hInaLenipaLu = less or lower

shataguNadi = by 100 nIcha guNa-s

kali mAninige = kali patni alaxmI

shataguNa = 100 nIcha guNa-s

viprachittige = vipravhitti daitya

shataguNa = by 100 nIcha guNa-s

Una = less

kAlanEmiye = kAlanEmi daitya

kaMsanenisidanu = kaMsAsura

garuDa purANa refers:-

"mithyA j~nAnE j~nAna buddhi duHkhEcha sukhabuddhi mAn"

kali puruSha thinks that mithyA j~nAna is the real good j~nAna and that duHkha is the real sukha. That is the svarUpa of kali puruSha. There is no sinner like him. He has greatest duHkha.

alaxmI who is the wife of kali, has lesser mithyA j~nAna by 100 guNa-s and thus a lower sinner. She does not have as much duHkha as kali has.

Then comes viprachitti who has lesser mithyA j~nAna than alaxmi by 100 guNa-s.

kAlanEmi has lesser mithyA j~nAna than viprachitti by 100 guNa-s. kAlamEmi was the one who took avatAra as kaMsa, who was killed by shrI kR^iShNa.

kAlanEmige paMchaguNdiM

kILu madhukaiTabharu janmava

tALi iLeyoLu haMsaDibhikAhvayadi karesidaru

aiLanAmaka viprachitti sa

mALuvenipa hiraNyakashyapu

shUlapANiya bhakta narakage shataguNAdhamanu........................HKAS_30-13

kAlanEmige = compared to kAlanEmi

paMchaguNdiM = by 5 nIchatva guNa-s

madhukaiTabharu = madhu & kaiTabha daitya-s

kILu = are lower

iLeyoLu = in this bhUmaMDala

haMsa = madhu as haMsa nAmaka daitya

Dibhika = kaiTabha as Dibhika nAmaka daitya

janmava tALi = obtaining those janma-s

karesidaru = were called as above

aiLanAmaka = aiLa nAmaka daitya

viprachitti = viprachitti nAmaka daitya

samALuvenipa = aiLa & viprachitti are equal to each other but lower by 5 nIchatva guNa-s

shUlapANiya bhakta = bhakta of R^idra dEvaru

narakage = to narakAsura

hiraNyakashyapu = hiraNyakashipu

shataguNAdhamanu = lower by 100 nIchatva guNa-s

kAlanEmi

kAlanEmi daitya was the son of mArIcha (uncle of rAvaNa) in trEtA yuga. When hanumAn was sent to chaMdrONa paRvata by suShENa to obtain saMjIvani in order to save laxmaNa, kAlanEmi went there in disguise as a tapasvi. He advised hanuman to take a bath in the nearby lake. As soon as hanumAn went for a bath into the lake, kAlanEmi entered the lake in the form of a crocodile and caught the feet of hanumAn. hanumAn killed the crocodile and thus killed kAlanEmi. The same kAlanEmi was born as kaMsa (uncle of shrI kR^iShNa). kaMsa was the elder brother of dEvaki. kaMsa was the son-in-law of jarAsaMdha. shrI kR^iShNa killed kaMsa.

madhukaiTabha

madhu daitya & kaiTabha daitya are lower by 5 nIchatva guNa-s compared to kAlanEmi.

At the beginning, while viShNu ParamAtma was lying on the vaTapatra – madhu & kaiTabha were born from the Wax of the Ear of ParamAtma. madhu was the elder brother. When brahma dEvaru was born these two daitya-s were troubling brahma dEvaru. viShNu ParamAtma infused courage into brahma dEvaru by fighting with madhu & kaiTabha and killed both of them and spread their mEdassu (fatty tissues) on the surface of the earth. There bhUmi came to be known as 'mEdini'.

The same madhu & kaiTabha were born as haMsa nAmaka daitya and Dibhika nAmaka daitya respectively during dvApara yuga. haMsa was the king and these brothers troubled the sajjana-s. kR^iShNa & balarAma killed them.

viprachitti

viprachitti was the son of kashyapa muni and danu. viprachitti is lower than alaxmI in nIchatva guNa-s. viprachitti married siMhikA (sister of hiraNyakashipu & hiraNyAxa). The sons of viprachitti by siMhikA were vyAnsa, salya the strong, nabha the powerful, vAtApi, namuchi, ilwala, khasrima, aMjaka, naraka, and kAlanAbha, the valiant swaRbhAnu, and the mighty vaktrayOdhi. These were the most eminent dAnava-s, through whom the race of danu was multiplied by hundreds and thousands through succeeding generations. viprachitti is equal to hiraNyakashipu.

hiraNyakashipu

hiraNyakashipu was born to kashyapa muni and diti. kayAdu was the wife of hiraNyakashipu. hiraNyakashipu had 4 sons called, prahlAda, sallAda, anuhlAda, ahlAda. prahlAda was against his father hiraNyakashipu. prahlAda was a great viShNu bhakta. In order to protect His bhakta, viShNu ParamAtma roared out of the pillar in the hall and killed hiraNyakashipu. hiraNyakashipu had dvaya jIva. By the curse of sanakAdi muni at the gates of vaikuMTha, jaya and hiraNya were in the same body of hiraNyakashipu.

narakAsura

While viShNu ParamAtma took varahAvatAra, a drop of His Sweat fell on earth (bhUmi). narakAsura was born to bhU dEvi. Since he was bhU putra, he was also called bhouma. He was gifted with vaiShNavAstra by the anugraha of viShNu ParamAtma (via bhU dEvi). prAgjayaitiShapura was the capital of narakAsura. He stole the shvEta chakra of iMdra amd the kaRNa kuMDala of aditi. By the request of dEvata-s, kR^iShNa ParamAtma arrived at prAgjayaitiShapura and killed narakAsura and returned the shvEta chakra to iMdra and kaRNa kuMDala to aditi. After killing narakAsura, kR^iShNa made bhagadatta (bIga of narakAsura) as the king and released many of the kanya-s who were under his bondage and married them (gOpika strI-s). naraka chatuRdashi is the day on which narakAsura was killed..

Compared to kAlanEmi, madhu & kaiTabha daitya-s are lower by 5 nIchatva guNa-s.

In this bhUmaMDala, madhu was born as haMsa nAmaka daitya & kaiTabha as Dibhika nAmaka daitya.

aiLa & viprachitti are equal to each other but lower by 5 nIchatva guNa-s madhu & kaiTabha.

hiraNyakashipu is lower by 100 nIchatva guNa-s to narakAsura.

guNagaLa traya nIchanenisuva

kanakakashipuge hATakAMbaka

eNeyenipa maNimaMtagiMtali kiMchidUna baka

danujavara tArakanu viMshati

guNadi nIchanu lOkakaMTaka

nenipa shaMbara tArakAsuragadhama ShaDguNadi.......................HKAS_30-14

kanakakashipuge = to hiraNyakashipu

hATakAMbaka = hiraNyAxa daitya

guNagaLa traya nIchanenisuva = is lower by 3 nIchatva guNa-s

eNeyenipa = equal to hiraNyAxa is maNimaMta daitya

maNimaMtagiMtali = to maNimaMta daitya

baka = bakAsura

kiMchidUna = is slightly less

danujavara = daitya srEShTa

tArakanu = tArakAsura

viMshatiguNadi nIchanu = is lower by 20 nIchatva guNa-s

lOkakaMTakanenipa = trouble maker to sajjana-s

shaMbara = shaMbara daitya

tArakAsurage = to tArakAsura

ShaDguNadi = by 6 guNa-s

adhama = is less

kanakakashipu

The son born to kashyapa and diti was kanakakashipu (kanaka – hiraNya,

kashipu – bed). Since he was born in a silver bed, he was called

hiraNyakashipu.

hATakAMbaka

haTaka – means silver (hiraNya) and aMbaka – means eyes (axa). He was

thus named hiraNyAxa.

hiraNyaxa was the son of kashyapa muni and diti. He was the younger

brother of hiraNyakashipu. He pleased brahma dEvaru with his penance

and obtained various boons and he troubled various dEvata-s. He

abducted bhUmi dEvi rolled her like a mat and took her into the deep

sea. Then viShNu ParamAtma took the His avatAra as varAha rUpa (boar),

tore the belly of hiraNyaxa, killed him and rescued the bhUmi.

hiraNyAxa was killed in the present vaivasvata maMvaMtara in shvEta

varAha kalpa. hiraNyAxa was dvaya jIva of vijaya & hiraNyAxa.

hiraNyAxa was married to ruShAbhAnu (rushadbhanu). They had many

daitya sons.

maNimaMta

maNimaMta was the asura who was killed by bhImasEna dEvaru, when the

former attacked bhIma in the form of serpant, while bhIma had gone to

obtain the sougaMdhika puShpa. maNimaMta was later born as saMkara.

bakAsura

bakAsura was residing in a cave near Ekachakrinagara. He was killed by

bhImasEna after the pAMdava-s saved themselves from the wax house

fire.

tArakAsura

tArakAsura was the son of vajrAMga and varAMga.

According to mahAbhArata there were three sons born to the demon

tAraka. tAraka was killed by kARtikeya. tAraka's sons were called

tArAxa, kamalAxa and vidyunmAli, collectively called tripurAsura-s.

These demons were very intelligent and strong but they tended to use

their knowledge and strength towards the wrong means. These demon sons

of tAraka had performed severe penance towards brahma and won the gift

of immense power, that they could not be killed by anyone who had upto

5 faces (upto R^idra). The boon that they received, granted them that

they would live for a thousand years in three invincible, moving

cities known as 'tripuri' and that they could only be destroyed by one

arrow that would merge the three cities into one, and set them to

fire. 'tri' means three and 'puri' means cities. tripuri were

splendid, made up of gold, silver and iron respectively. They were

built to rival iMdra's grand city. As such powerful demons, the

tripura-s spent all their time and energy to harass the dEvata-s. The

power was such that it was difficult to control their destructive

tendencies. Their cities never remained in one place long enough

therefore it was difficult to destroy them together. At the end of a

thousand years of their negative rule, the dEvata-s went to R^idra and

begged him to destroy the demons.

R^idra-pARvatI obtained a son kumArasvAmi (skaMda), who is the avatAra

of kAma. kuMarasvAmi had 6 faces and was therefore called ShaNmukha.

ShaNmukha killed tArakAsura-s on the 7th day he was born.

shaMbarAsura

He was a daitya troubling sajjana-s.

pradyumna was the avatAra of manmatha. pradyumna was born as the son

of shrI kR^iShNa & rukmiNi. As soon as he was born shaMbarAsura came

and took away the child and drowned him into the sea. A big fish in

the sea swallowed the child. Then, a fisherman caught this big fish

and took the fish to the palace of mAyAsura for a feast. While the

cooks were cutting this big fish they found a live child inside. They

took this child to mAyAvati (wife of shaMbara). Indeed, shaMbara had

brought mAyAvati by capturing her by force. mAyAvati was waiting that

someone would kill shaMbara someday and that she could escape from his

bondage. At that time, nArada muni came to her and told her about the

background of the child which was found in the fish. mAyAvati raised

the child with great interest and taught him all the mAyAvidya-s.

Ultimately, pradyumna killed shaMbara.

1) hiraNyAxa is lower than hiraNyakashipu by 3 nIchatva guNa-s.

2) hiraNyAxa and maNimaMta are equal

3) bakAsura is slightly lower than maNimaMta – by 1/16th nIchatva guNa-s

4) tArakAsura is lower than maNimaMta by 20 nIchatva guNa-s

5) shaMbarAsura is lower than tArakAsura by 6 guNa-s

sariyenisuvanu sAlvanige saM

karanu adhamanu dashaguNadi shaM

barage ShaDguNa nIchanenipa hiDiMbakA bANA

suranu dvApara kIchakanu nA

lvaru samaru dvAparane shakuni

karesidanu kouravage sOdaramAvanahudeMdu................HKAS_30-15

shaMbarage = to shaMbarAsura

sAlva = sAlva daitya is lower

sAlvanige = to sAlva daitya

saMkaranu = saMkara daitya

sariyenisuvanu = is equal

shaMbarage = to shaMbarAsura

dashaguNadi = by 10 nIchatva guNa-s

hiDiMbakA = hiDiMbakAsura

bANA = bANAsura

dvApara = dvApara nAmaka daitya

kIchakanu = kIchaka asura

nAlvaru samaru = they (hiDiMbA, bANA, dvApara & kIchaka) are all equal

ShaDguNa nIchanenipa = lower by 6 nIchatva guNa-s

dvAparane = dvApara nAmaka daitya

shakuni = took avatAra as shakuni

kouravage = to duRyOdhana

sOdaramAvanahudeMdu = as uncle (brother of gAMdhAri)

karesidanu = was known so

sAlva

sAlva was the son of brahmadatta – king of sAlva dEsha. sAlva was a

friend of shishupAla. After shishupAla was killed by shrI kR^iShNa,

sAlva attacked dvAraka. At that time shrI kR^iShNa was at hastinAvati.

sAlva began his fight with aniruddha (son of pradyumna). When kR^iShNa

heard this news, he rushed to dvAraka and helped pradyumna to kill

sAlva.

According to this stanza – 'sAlvanige saMkaranu sariyenisuvanu,

shaMbarage dashaguNadi adhamanu'. Thus, maNimaMta avatAri saMkara is

equal to sAlva and lower to shaMbara by 10 guNa-s.

There are 2 daitya-s by the name shaMbara

1) During trEtA yuga, king dasharatha had a fierce battle with

shaMbara. The wheels of the chariot of dasharatha got stuck in the

muck and he was unconscious. His wife, kaikeyi saved him at the battle

field and she obtain two promises from him which she exercised later

at by asking him to send Lord rAma to exile for 14 years and make her

son bharata as the king of ayOdhya. However, iMdra dEvaru killed

shaMbara by his vajrAyudha as refered in – "…vajrENa vajrI nijaghAna

shaMbaram"---MBTN 11-182

2) The other shaMbara is the one who was killed by pradyumna (son of kR^iShNa)

The first shaMbara is equal to sAlva.

saMkara is lower by 10 guNa-s than the shaMbara killed by pradyumna.

Therefore sAlva is also lower than shaMbara

hiDiMbAsura

hiDiMbAsura is lower than saMkara by 6 nIchatva guNa-s.

hiDiMbAsura and kiRmIra daitya were brothers. They were killed by

bhImasEna. hiDiMbi was the younger sister and she was married by

bhImasEna. They begot a son called ghaTOtkacha.

bANAsura

bANAsura was the son of bali chakravaRti. He was a great shiva bhakta.

He too had 3 cities in space just like tripurAsura. His 3 cities would

keep revolving in space. He had 1000 hands by the anugraha of shiva

and he was very valiant. He was married to uShA and they had a

daughter by the name lAvaNyavati. aniruddha (grandson of shrI

kR^iShNa) kidnapped lAvaNyavti and married her. Therefore bANAsura was

pitched against a battle with kR^iShNa and bANAsura lost the battle.

dvApara

dvApara daitya was born as shakuni in dvApara yuga as the brother of

gAMdhAri. He was therefore the uncle of duRyOdhana.

kIchaka

kIchaka was born to king kEkEya & mAlavi. They were 105 brothers in

all. They had one sister called sudEShNa. sudEShNa was married to

virAT rAja. bANAsura took avatAra as kIchaka. kIchaka and all his

brothers were staying at the durbar of virAT rAja. kIchaka was the

Chief of Army of virAT rAja. He had immense strength. He was also

called siMhabala. While the pAMDava-s were spending their time

incognito with virAT rAja, kIchaka was infatuated with droupadi who

was in disguise as sairaMdhri for the services of sudEShNa and he

wanted to marry her. When bhImasEna came to know this, he killed

kIchaka by inviting him to the dance hall.

hiDiMbAsura, bANAsura, dvApara & kIchaka were all equal. However, they

are 4 lower by 4 nIchatva guNa-s to saMkara.

shakuni

shakuni was the elder son of subali, who was the king of gAMdhAra

kingdom. gAMdhAri was his sister. He was the uncle of duRyOdhana.

duRyOdhana was very close to dushyAsana, kaRNa, shakuni and

jayadratha. Together, they cheated pAMDava-s in the game of dice and

made them go to exile in forest for 12 years plus one year incognito

living. Ultimately, shakuni was killed by sahadEva at the kuruxEtra

war.

namuchi ilvala pAkanAmaka

samaru bANAdyarige dashaguNa

namuchi nIchanu nUru guNadiMdadhama vAtApi

kumati dhEnuka nUru guNadiM

dhamararipu vAtApigadhamanu

vamana dhEnukEniMdalaRdhaguNAdhamanu kEshi………….HKAS_30-16

bANAdyarige = bANAsura, hiDiMbAsura, dvApara & kIchaka

namuchi = namuchi daitya

ilvala = ilvala daitya

pAkanAmaka = pAka nAmaka daitya

samaru = are equal

dashaguNa = but they are lower by 10 nIchatva guNa-s

vAtApi =vAtApi daitya

namuchyAdi = to namuchi, ilvala & pAka daitya-s

nUru guNadiMdadhama = lower by 100 nIchatva guNa-s

amarararipu = enemy of dEvata-s

kumati = duShTa buddhi

dhEnuka = dhEnukAsura

nIchanu = is lower

nUru guNadiMda = by 100 nIchatva guNa-s

vAtApigadhamanu = lower than vAtApi

vamana = vamanAsura

dhEnukEniMdali = compared to dhEnukAsura

aRdha guNAdhamanu = lower by ½ nIchatva guNa

kEshi = kEshi nAmaka daitya

namuchi

The legend says that namuchi, a rAxasa after great penance obtained a

boon from brahma that he would not be killed by anything that is

either wet or dry. He began to harass iMdra and the other dEvata-s.

Encouraged and supported by Lord vishNu, iMdra commenced destroying

the army of rAxasa namuchi, who hid in a cave in sUxmAkara (small

size) giving up his sthUlAkAra (physical manifestation). iMdra dipped

sudaRshana, the disc of Lord vishnu in the foam of the ocean and sent

it into the cave. Lord vishNu manifested Himself at the centre of the

disc & destroyed the prANavAyu (life breath) of the rAxasa with the

fire of His exhalation.

ilvala

ilvala was the elder brother of vAtApi daitya. ilvala and vAtApi were

the son-in-laws (sOdaraLiya) of hiraNyakashipu. maNimati was his

capital. These two brothers desired that they must have a son like

iMdra. They used to invite many vipra-s for lunch in order to please

them to obtain the desired boon. ilvala used to

convert vAtApi into a goat, kill the goat and make food and serve the

same. After lunch, he would call out, "Oh vAtApi, please come out."

vAtapi would break open the belly of those vipra-s and come out and in

this way they killed many vipra-s.

Once, agastya came to ilvala looking for some dAna. As usual ilvala

invited him for lunch. agastya knew beforehand about the plan due to

his immense vEdic powers, but he resolved to teach them both a lesson.

After the meal, agastya simply rubbed his stomach saying 'jIRNam

jIRNam vAtApi jIRNam', literally digested, digested vAtApi is digested

(meaning "The food that is eaten will be digested well") to digest the

meal, while the other demon tried to bring his brother to life in

vain. agastya plainly informed the demon that his brother has been

digested.

pAka

pAka was a very brave daitya. He used to trouble amarAvati and other

dEvata-s. iMdra killed him with his vajrAyudha. Therefore, iMdra came

to be called 'pAkashAsana'.

vAtApi

vAtApi was the younger brother of ilvala as described above.

dhEnukAsura

dhEnuka was a daitya during dvApara yuga. He resided in the form of a

donkey near vR^iMdAvan. He used come over there to find tALE haNNu

(palm fruits) and in the bargain eat the people nearby. Once, the

gOpAla-s desired to eat palm fruits. Therefore, kR^iShNa & balarAma

came to the forest area along with gOpAla-s. balarAma shook one of the

palm trees vigorously and many palm fruits fell to the gound.

dhEnukAsura immediately came running fast to the spot, thus raising a

mud storm and dashed towards the gOpala-s. JagannAtha dAsa says that

dhEnukAsura had dushTa buddhi because he used to camoflague his real

rUpa and come in the form of a donkey. He was tamO yOgya. shrI

kR^iShNa made balarAma (in adhiSTAna rUpa) kill dhEnukAsura. That is

how, in HKAS_02-30

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-February/000367.html

kR^iShNa ParamAtma is described as 'dhEnukasura mathana'.

kEshI

kEshI belonged to the family of kaMsa. He used to come to gOkula in

the form of a horse and trouble the gOpalaka-s. shrI kR^iShNa killed

him by holding his hind legs and swirling him and stiking him to the

ground.

Reference for this stanza lies in garUDa purANa as under:-

"tasmAddara guNAiRhIRnO namuchiRdaitya sattamaH

namuchIstu samouj~nEyou pAka ilvala ityubhou

tasmAchchatriguNaiRhInO vAtApi dAnavAdhamaH

dhEnukO nAma daityashcha tasmAchChata guNAdhamaH

tatsAdaRdhaguNaiHRhInO kEshI daityastu vishR^itaH"

Key points

1) namuchi, ilvala & pAkAsura are equal but lower than bANAdyarige by

10 nIchatva guNa-s

2) vAtApi is lower than namuchyAdi by 100 guNa-s

3) dhEnukAsura is lower than vAtApi by 100 guNa-s

4) vamana is lower than dhEnuka by 40 guNa-s

5) kEshi is lower than dhEnuka by 40 guNa-s

mattE kEshInAmaka tR^iNA

vaRta sama lavaNAsuranu oM

dhattu nIchAriShTanAmaka paMchaguNadiMda

daitya sattama haMsa Dibhika pra

mattavEnanu pouMDrakanu eM

bhattu guNadiMdadhama mUvaru lavaNanAmakage…………….HKAS_30-17

mattE = and then

kEshInAmaka = to kEshi nAmaka daitya

tR^iNAvaRta = tR^iNAvaRta daitya

sama = kEshi & tR^iNAvaRta are equal to each other

lavaNAsuranu = lavaNAsura daitya

oMdhattu nIcha = lower than kEshi by 11 nIchatva guNa-s

ariShTanAmaka = ariShTa daitya

paMchaguNadiMda = by 5 nIchatva guNa-s

nIcha = lower

haMsa = haMsa nAmaka daitya

Dibhika daitya= Dibhika daitya

pramattavEnanu = domineeringly arrogant vEna

pouMDrakanu = pouMdraka daitya

mUvaru = these 3 daitya-s (haMsa, Dibhika, vEna avatAra pouMDra)

samaru = are equal to each other

oMbhattu guNadiMdadhama = by 9 nIchatva guNa-s

lavaNanAmakage = to lavaNa nAmaka daitya

Reference for this stanza lies in garuDa purANa as under:

"kEshi daitya samOj~nEyO tR^iNAvaRtO mahAsuraH

tasmoudEshaguNaiRhInO lavaNO daitya sattamaH

tasmAtpaMchaguNaiRhInOOriShThO nAmamahAsuraH

Dibhkastu samOj~nEyO tatsamaH pouMdraka smR^itaH"

Gist:-

1) kEshi & tR^iNAvaRta are equal

2) lavaNAsura is lower than kEshi and tR^iNAvaRta by 11 nIchatva guNa-s

3) ariShTha daitya is lower than lavaNasura by 5 nIchatva guNa-s

4) haMsa – Dibhika – pouMdraka are lower than lavaNa by 9 guNa-s

kEshi

kEshi daitya belonged to kaMsa family. He used to trouble the

gopAlaka-s in the form of a horse at gOkula. He was killed by shrI

kR^iShNa.

tR^iNAvaRta

tR^iNAvaRta daitya was one of the supporters of kaMsa. On the

instigation of kaMsa, tR^iNAvaRta attempted to kill kR^iShNa-balarAma.

He came in the form of a strong wind and raised dust storm. kR^iShNa &

balarAma raised themselves above the gound level. Then, kR^iShNa made

Himself very heavy and struck the neck of tR^iNAvaRta and thus killed

him.

lavaNAsura

lavaNAsura was the son of madhu. He used to trouble sajjana-s during

rAmAvatAra. He was killed by shatrughna (younger brother of shrI

rAma).

ariShThAsura

ariShThAsura daitya belonged to the family of kaMsa. He was killed by

shrI kR^iShNa.

vEna

vEna was the son of aMga rAja of aMga dEsha. sunIdhE was his mother.

vEna was a nAstika. He used to trouble sajjana-s. When vEna died, the

R^iShi-s churned his body and sprinkled it on the earth. Then, pR^ithu

rAja was born. The same vEna was then born as pouMDraka as said in:-

"pApOvEnaH pouMDrakO vAsudEvaH"---niRNaya vAkya

pouMDraka vAsudEva

Since he was the son of vAsudEva of pouMDra vaMsha, he came to be

called as pouMDraka vAsudEva. pouMDraka sought to become a passable

'imitation', of kR^iShNa. He added vAsudEva unto his name and

announced himself as pouMDraka vAsudEva. He got made an imitation

Conch and an imitation Wheel (out of wood) and carried them about, in

his two artificial extra hands. He discovered the style which kR^iShNa

adopted while wearing his yellow silken robe and he scrupulously

followed the same. He skilfully imitated the gait and gestures of

kR^iShNa. Some fools gathered round him, mistaking him to be the Lord

they were seeking. His insanity finally brought about his downfall and

humiliation. He fought with shrI kR^iShNa and lost. He then performed

severe penance to please shiva and obtained many weapons as boon.

pouMDraka again fought with shrI kR^iShNa and lost. He was ultimately

killed by shrI kR^iShNa.

IshanE nAneMba khaLanA du

shyAsanA vR^iShasEna daityA

grEsara jarAsaMdha sama pApigaLoLatyadhika

kaMsa kUpavikaRNa sari ru

gmI shatAdhama rugmigiMta ma

hAsuranu shatadhanva kiRmIraru shatAdhamaru……………..HKAS_30-18

IshanE nAneMba = the daitya who said, "I am Isha"

khaLa = daitya

dushyAsanA = dushyAsana (younger brother of duRyOdhana)

vR^iShasEna = vR^iShasEna daitya

daityAgrEsara = senior daitya

jarAsaMdha = jarAsaMdha

sama = these 3 daitya-s are equal – dushyAsana, vR^iShsEna & jarAsaMdha

pApigaLoLu = among pApi-s (sinners)

atyadhika = quite significant

kaMsa = kaMsAsura

kUpavikaRNa = kUpavikaRNa daitya

rugmI = rugmi

sari = these 3 daitya-s are equal – kaMsa, kUpavikaRNa & rugmi

mahAsuranu = mahAsura

shatadhanva = shatadhanvi

kiRmIra = kiRmIra – these 3 daitya-s are equal

rugmigiMta shatAdhamaru = but they are lower than rugmi by 100 nIchatva guNa-s

1) These 3 daitya-s – dushyAsana, vR^iShsEna & jarAsaMdha are equal

but lower than poUMDraka by 1 guNa

2) These 3 daitya-s – kaMsa, kUpavikaRNa & rugmi are equal but lower

than dushyAsana by 100 guNa-s

3) These 3 daitya-s – mahAsura, shatadhanvi & kiRmIra are equal but

lower than kaMsa by 100 guNa-s

dushyAsana

dushyAsana was the 2nd son of dhR^itarAShTra & gAMdhAri. He was the

younger brother of duRyOdhana. He was as brave as duRyOdhana. During

the mahAbhArata war bhImasEna dEvaru broke the limbs of dushyAsana,

tore his chest and pretended as if he drank his blood. He carried the

blood of dushyAsana to wet the flowing hair of droupadi as she had

vowed that she would not comb her until this was done. The svarUpa of

dushyAsana was tamO yOgya and he believed the he is God himself.

vR^iShasEna

He was the son of kaRNa. He lost the fight abhimanyu on the battle

field of kuruxEtra on the 13th day and was killed by aRjuna on 17th

day.

jarAsaMdha

jarAsaMdha was the king of magadha. He was the son of bR^ihadratha

rAja. bR^ihaddratha rAja had no progenies for long time. Once while he

had gone to the forest, he met chaMDa koushika muni, who was engrossed

in penance under a mango tree and he begged the muni for a boon to

obtain an offspring. At that time a ripe mango fruit fell to the

ground. The muni said a prayer and gave the fruit to bR^ihadratha to

give it to his wife. Since bR^ihadratha had 2 wives, he cut the fruit

into 2 halves and gave half to each them. The wives gave birth to

vertically half a child each. The wives were scared and they ordered

the servants to throw away the two split-child to the trash. A rAxasi

(demon) called 'jare' was passing by looking for food. She found the

two split-child in trash. She joined them together and the unionized

child came to life. She did not eat this child as she was amused.

That's how this child came to be called 'jarAsaMdha'. jarAsaMdha was

very brave. Several times he had compelled the army of kR^iShNa to

retreat on the war field. It was the satya-saMkalpa of kR^iShNa that

jarAsaMdha should be killed by bhImasEna and this happened later.

jarAsaMdha was a great bhakta of shiva.

kUpavikaRNa

kUpavikaRNa was a friend of bANAsura. kUpavikaRNa was killed in a

fight that he undertook with balarAma on behalf of bANAsura.

kaMsAsura

kaMsAsura was the son of king ugrasEna of yadu vaMsha of mathura. asti

and prAsti (two daughters of jarAsaMdha) were the wives of kaMsa.

kaMsa belongs to the kAlanEmi vaMsha. kaMsa was the elder brother of

dEvakI. kaMsa was the uncle of shrI kR^iShNa. kaMsa tricked to kill

shrI kR^iShNa and balarAma by inviting them for a wrestling match and

tried to kill them. However, kaMsa was killed by shrI kR^iSNa ending

his tyranic rule.

rugmI

rugmI was the elder son of bhIshmaka rAja. rugmI was the elder brother

of rugmiNi . rugmI tried to marry off his sister rukmiNi to

shishupAla. This plan was foiled by shrI kR^iShNa. In the process, he

shaved of half the hair on rugmI and left him off.

shatadhanva

He was on of the sons of hR^dika, who belonged to yadu vaMsha. During

the incident of 'syamaMtaka maNi', satrAjita married off his daughter

satyabhAmE to shrI kR^iShNa. shatadhanva felt insulted and he killed

satrAjita. Upon the request of satyabhAma, shrI kR^iShNa killed

shatadhanva.

kiRmIkara

kiRmIkara was the brother of bakAsura. kiRmIkara intended to take

revenge on bhImasEna for having killed bakAsura. kiRmIkara was killed

by bhImasEna while the pAMDava-s were in kAmyakavana.

madirapAnI daityagaNadoLa

gadhamareniparu kAlakEyaru

adhikarige samaraharu dEvAvEsha baladiMda

vadana pANi pAda shrOtriya

guda upastha ghrANa tvagrasana

kadhipa daityaru nIchareniparu kAlakEyarige.............HKAS_30-19

madirapAnI = madirapAnI daitya-s

daityagaNadoLage = among the daitya-s

kAlakEyaru = kAlakEya daitya

adhamareniparu = lower by 100 nIchatva guNa-s compared to kiRmIkara daitya

dEvAvEsha baladiMda = by the strength of dEvAvEsha

adhikarige = to daitya-s who are higher to kiRmIkara

samaraharu = are equal

vadana = mouth (vAgIMdriya)

pANi = hands (hastEMdriya)

pAda = feet (pAdEMdriya)

shrOtriya = ears (shrOtrEMdriya)

guda = anus (gudEMdriya)

upastha = genitals (upathEMdriya)

ghrANa = nAsikEMdriya

tvak = spaRshEMdriya

rasana = rasEMdriya

adhipa daityaru = daitya-s who are abhimAni-s for the above

kAlikEyarige = to kAlikEya

nIchareniparu = lower by 100 guNa-s

Just as there exist sOmaraspAnARharu (who drink nectar) among the

dEvata-s, there are madirapAnI (alcoholics) among the daitya-s that

makes them intoxicated.

'madira' is destructive. Those who drink alcohol are quite daring and

they usually trouble sajjana-s.

Among the madirapAnI daitya-s, kAlakEya daitya is lower than kiRmIkara

and others.

These daitya-s were born from kashyapa muni & kAlA. They were younger

to vR^itrAsura. They were being compelled by vR^itrAsura to touble

sajjana-s. These daitya-s used to hide themselves in deep seas during

day time and come out at night to kill & eat the R^iShi-s. The

sajjana-s were unable to perform any yaj~na-s due to trouble from

these daitya-s. The dEvata-s approached brahma dEvaru via iMdra for

help. brahma dEvaru directed them to agastya R^iShi. agastya drank the

entire water in the sea. The sea became dry. All the kAlakEya-s who

were hiding in the sea came out. The dEvata-s fought with them and

killed them.

The dEvata-s exist in the daitya-s and make them perform the

iMdriyagata kARya-s and thus make the jIva perform the same. Thus the

kAlakEya-s have the 'dEvAvEsha bala'. Although they are lower in

tAratamya, they are equal to kiRmIkara and other by the strength of

dEvAvEsha.

Just as there are iMdriyAbhimAni dEvata-s, there are iMdriyAbhimAni

daitya-s. The tAratamya of iMdriyAbhimAni daitya-s is stated in garuDa

purANa as under:-

1) chittAbhimAni daitya is lower than kAlakEya-s by 100 guNa-s

2) dEhAbhimAni daitya is lower than chittAbhimAni by 100 guNa-s

3) hastAbhimAni daitya is lower than dEhabhimAni by 100 guNa-s

4) pAdAbhimAni daitya is lower than hastAbhimAni by 100 guNa-s

5) shrOtrAbhimAni daitya is lower than pAdAbhimAni by 100 guNa-s

6) chaxurabhimAni daitya is lower tha shrOtrAbhimAni by 100 guNa-s

7) spaRshAbhimAni daitya is lower than chaxurabhimAni by 100 guNa-s

8) ghrANAbhimAni daitya is lower than spaRshAbhimAni by 100 guNa-s

9) vAgAbhimAni daitya is lower than ghrANAbhimAni by 100 guNa-s

10) upasthAbhimAni daitya is lower than vAgAbhimAni by 100 guNa-s

11) gudAbhimAni daitya is lower than upasthAbhimAni by 100 guNa-s

The above iMdriyAbhimAni daitya-s are lower than kAlakEya-s.

j~nAna kaRmEMdriyagaLigabhi

mAni kalyAdyakhiLa ditijaru

hInakaRmava mADi mADisutiharu saRvaroLu

vANi bhArati kamalabhava pava

mAnarivachChinna bhaktaru

prANa asurAvEsha rahitaru AkhaNAshmasama..............HKAS_30-20

kalyAdi = starting from kali puruSha

j~nAna kaRmEMdriyagaLige = paMcha j~nAnEMdriya-s and paMcha kaRmEMdriya-s

abhimAni = abhimAni-s

akhiLa ditijaru = all daitya-s

saRvaroLu = existing in the sthUla dEha of all - starting from R^idra

dEvaru till the blade of grass

hInakaRmava = bad kARya-s

mADi mADisutiharu = the iMdriyAbhimAni dEvata-s perform by way of

biMba kriya and make the iMdriyAbhimAni daitya-s perform the same

achChinna bhaktaru = atirOhita vimala vij~nAni-s (they have firm bhakti)

vANi = saraswatI dEvi

bhArati = bhAratI dEvi

kamalabhava = brahma dEvaru

pavamAnaru = mukhya prANa dEvaru (these 4 dEvata-s)

AkhaNAshmasama = have no kali pravEsha

asurAvEsha rahitaru = have no asurAvEsha

Just as the tatvAbhimAni dEvata-s exist in the sthUla dEha and perform

tatva kARya-s, in the same way iMdriyAbhimAni daitya-s perform pApa

kARya-s and make us perform the same.

All the tatvAbhimAni dEvata-s exist in the respective tatvAbhimAni

daitya-s and perform and make us perform the pApa kARya-s. But they

are not affected by those pApa kARya-s. Only the daitya-s are related

to such acts.

ParamAtma gives His prEraNa to vAyu dEvaru. vAyu dEvaru gives his

prEraNa to tatvAbhimAni dEvata-s. The tatvAbhimAni dEvata-s perform

the puNya kARya-s and make the jIva perform the same according to the

anAdi kaRma and the yOgyata of the jIva. In the same way, by existing

in the tatvAbhimAni daitya-s, the tatvAbhimAni dEvata-s provoke the

pApa kaRma-s, perform the same and make the jIva perform the same.

This is the process of puNya-mishra-pApa kaRma-s.

Reference:

"kalyAdaiHprEritAH saRvER^idrAdyApyadhikAriNaH

kadA chitsuviruddhaMcha kuRvaMti tava sattamaH"------garuDa purANa

Gist:

By the provocation of kali & other daitya-s, even R^idra & other

dEvata-s perform wrong kaRma-s.

brahma dEvaru, vAyu dEvaru, saraswatI dEvi & bhAratI dEvi never have

asurAvEsha from anAdi kAla. They are atrOhita vimala vij~nAni-s.

'ashma' – means touchstone. When you rub gold against touchstone, the

gold gets rubbed off (diminishes in weight), whereas nothing happens

to the touchstone. It remains niRvikAra. Therefore, brahma dEvaru,

vAyu dEvaru, saraswatI dEvi & bhAratI dEvi are called 'AkhaNAshma

sama'.

Just as the tatvAbhimAni dEvata-s exist in the sthUla dEha and perform

tatva kARya-s, in the same way iMdriyAbhimAni daitya-s perform pApa

kARya-s and make us perform the same.

---> I don't quite understand the rationale behind giving tattvaabhimanitva

to daityas. Devathas viz., Rudra/Indra are much above these daityas in

taratamya but still they are under the spell of Daityas, albeit

occasionally. Given that the author for this sort of event is Lord himself,

still it is incomprehensible that daityas have a sway over devathas.

All the tatvAbhimAni dEvata-s exist in the respective tatvAbhimAni

daitya-s and perform and make us perform the pApa kARya-s. But they

are not affected by those pApa kARya-s. Only the daitya-s are related

to such acts.

--> There is some bias in this arrangement and I am not getting at this

logic behind daityas and humans being a tool in the hands of tattvabhimani

devathas. This way, daityas accrue more sins although they are not

instigators for sinful acts. In fact, when tattvabhimani devathas instigate

us to do sinful acts, being in daityas, how can we call them devathas.

thanks

sukumar

ParamAtma gives His prEraNa to vAyu dEvaru. vAyu dEvaru gives his

prEraNa to tatvAbhimAni dEvata-s. The tatvAbhimAni dEvata-s perform

the puNya kARya-s and make the jIva perform the same according to the

anAdi kaRma and the yOgyata of the jIva. In the same way, by existing

in the tatvAbhimAni daitya-s, the tatvAbhimAni dEvata-s provoke the

pApa kaRma-s, perform the same and make the jIva perform the same.

This is the process of puNya-mishra-pApa kaRma-s.

Reference:

"kalyAdaiHprEritAH saRvER^idrAdyApyadhikAriNaH

kadA chitsuviruddhaMcha kuRvaMti tava sattamaH"------garuDa purANa

Gist:

By the provocation of kali & other daitya-s, even R^idra & other

dEvata-s perform wrong kaRma-s.

brahma dEvaru, vAyu dEvaru, saraswatI dEvi & bhAratI dEvi never have

asurAvEsha from anAdi kAla. They are atrOhita vimala vij~nAni-s.

'ashma' – means touchstone. When you rub gold against touchstone, the

gold gets rubbed off (diminishes in weight), whereas nothing happens

to the touchstone. It remains niRvikAra. Therefore, brahma dEvaru,

vAyu dEvaru, saraswatI dEvi & bhAratI dEvi are called 'AkhaNAshma

sama'.

shrI kR^iShNARpaNamastu

Moudgalya

---

On 12/20/07, sukumar <sukumar at tataelxsi.co.in> wrote:

> Namaste!

> ---> I don't quite understand the rationale behind giving tattvaabhimanitva

> to daityas. Devathas viz., Rudra/Indra are much above these daityas in

> taratamya but still they are under the spell of Daityas, albeit

> occasionally. Given that the author for this sort of event is Lord himself,

> still it is incomprehensible that daityas have a sway over devathas.

>

> --> There is some bias in this arrangement and I am not getting at this

> logic behind daityas and humans being a tool in the hands of tattvabhimani

> devathas. This way, daityas accrue more sins although they are not

> instigators for sinful acts. In fact, when tattvabhimani devathas instigate

> us to do sinful acts, being in daityas, how can we call them devathas.

kali is the lowest among the tamO jIva-s.

The tatvAbhimAni dEvata-s in our sthUla dEha are the niyAmaka-s for

various tatva-s. The Lotus Eyed ParamAtma as aMtaRyAmi in those

tatvEsha-s is the prEraka for those tatva kARya-s. Simultaneously

there reside daitya-s in our sthUla dEha too. According to their

yOgyata and anAdi liMga kaRma, the trividha jIva-s performs shubha,

mishra & ashubha kaRma-s by the action of biMba kriya. puNya kaRma-s

are performed through dEvata-s and pApa kaRma-s are performed through

daitya-s. The tatva niyAmaka dEvata-s, by the prEraNa of biMba rUpi

ParamAtma do the pApa kaRma-s through the daitya-s and makes us do the

same.

Since there is a higher proportion of tamO guNa-s in the daitya-s,

they do acts like enmity to ParamAtma, enmity towards the devotees of

ParamAtma, they trouble sajjana-s and these are initiated by the

tatvAbhimAni dEvata-s in those daitya-s. Therefore, these dEvata-s

must rightfully obtain the effects of pApakaRma-s. However, the

dEvata-s perform these action as a 'sEva' to ParamAtma as per His

orders, therefore they remain unaffected by those pApa kARya-s. This

is just like the example of a soldier who kills a person by the order

of the king and the soldier remains unpunished.

The pApa kaRma-s performed by the dEvata-s through the daitya-s are

offered by the dEvata-s at the Lotus Feet of ParamAtma

It may be argued that only puNya kaRma-s must be offered to ParamAtma

but we must never offer pApa kaRma-s to ParamAtma. However, only

laxmIpati ParamAtma is svataMtra and all the others are asvataMtra.

Their kaRtR^itatva shakti depends on ParamAtma. All the puNya, mishra

& pApa kaRma-s are done by the prEraNa of biMba rUpi ParamAtma. All

the jagat vyApAra depends upon Him, all done by His prEraNa and He is

the sole niyAmaka for them. ParamAtma does and makes the jIva do the

kARya-s according to their yOgyata and anAdi kaRma and gives them the

phala accordingly. He has no disparity towards anyone. Since the

dEvata-s have this supreme understanding, they are not affected by the

pApa kARya-s performed by them by the prEraNa of biMba rUpi ParamAtma.

The understanding that biMba rUpi ParamAtma does and makes us do all

the kARya-s is – 'dvaMdakaRma samaRpaNe'. If the jIva feels that he

has done all the kARya-s himself and then offers it to ParamAtma, it

is does not fall under this definition. Therefore, the understanding

that all kaRya-s are biMba kARya-s alone falls under the category of

'bhagavadaRpaNe'.

Since the dEvata-s understand this secret, they remain unaffected by

the pApa kaRma-s done by their niyamana and they thus become eligible

for firm bhakti, j~nAna and AnaMda.

The dEvata-s too have asurAvEsha-s. However, brahma, vAyu, saraswati,

bhArati and the R^iju-s do not have the same. R^idrAdi dEvata-s have

kalyAvEsha. But when these dEvata-s perform the tatva kaRya-s as

tatvAbhimAni-s they are not affected by asurAvEsha.

Regards,

Moudgalya

> thanks

> sukumar

>

---

hutavahAxAdyamarellaru

yutarukalyAvEsha vidhi mA

ruta saraswati bhAratiyaravatAradoLagilla

kR^itapuTAMjaliyiMda tannaya

pitana sammukhadalli niMdA

natisi binnaisida tannoLu kR^ipeya mADeMdu……..HKAS_30-21

hutavahAxAdi = R^idra dEvaru who has agni in his 3rd eye on the forehead

amarellaru = and other dEvata-s

kalyAvEshayutaru = they have kali AvEsha

vidhi = brahma dEvaru

mAruta = pradhAna vAyu dEvaru

saraswati = saraswatI dEvaru

bhAratiyara = bhAratI dEvi

avatAradoLagilla = do not have kali AvEsha neither in mUla rUpa nor in

avatAra rUpa-s

kR^itapuTAMjaliyiMda = with folded hands

tannaya pitana = Father of brahma dEvaru & the 3 others

sammukhadalli niMdu = standing in front of Him

Anatisi = praising Him well

binnaisida = request Him to protect the bhakta-s and punish the daitya-s

tannoLu kR^ipeya mADeMdu = pray that He bestows this anugraha on them

agni is known as 'hutavaha' as he reaches the oblations (havissu)

offered during yaj~na-s to the dEvata-s. R^idra dEvaru has agni in the

3rd eye on his forehead. R^idra is therefore called 'hutavahAxa'.

R^idra and other dEvata-s below him in tAratamya have kalyAvEsha.

Among the dEvata-s who are tatvAbhimAni dEvata-s do not have

asurAvEsha in their mUla rUpa or in the form while they are acting

tatvAbhimAni dEvata-s. They have asurAvEsha in their avatAra rUpa.

For example, when R^idra took avatAra as ashvatthAmAchARya, or

dURvAsa, he distinctly had kalyAvEsha. aRjuna, sugrIva and others had

aj~nAna.

However, chatuRmukha brahma (vidhi), mukhya prANa dEvaru (mAruta),

saraswatI dEvi and bhAratI dEvi never have kalyAvEsha at any time.

They have atirOhita vimala vij~nAna. brahma dEvaru & vAyu dEvaru are

AkhaNAshmasama (have no kali pravEsha). kali and other asura-s are

troubled if they attack brahma-vAyu. brahma-vAyu remain fearless.

laxmI dEvi, brahma dEvaru, vAyu dEvaru, saraswatI dEvi and bhAratI

dEvi have unbroken bhakti in ParamAtma. They do not have aj~nAna even

during praLaya. That is why bhImasEna is described as "shuddhE

bhAgavatE dharma niratOdadvR^ikOdaraH……." refer MBTN 18.4 to 18.28

brahma dEvaru stands with folded hands in front of his Father, praises

Him well and requests Him protect the bhakta-s and punish the daitya-s

and that He bestows this anugraha on them.

dvEShi daityara tAratamyavu

dUShaNeyu bhUShaNagaLennade

dOShaveMbuva dvEShi nishchaya ivana nODalke

klEshagaLanaiduvanu bahuvidha

saMshayavu paDasalla vEda

vyAsa garuDapurANadali pELidanu R^iShigaLige..................HKAS_30-22

dvEShi = a person who has/shows enmity towards ParamAtma / gurus

daityara = kali and other asura-s

tAratamyavu = their tAratamya

dUShaNeyu = one should condemn the daitya-s according to this tAratamya

bhUShaNagaLennade = without saying that they are adorned jewels

dOShaveMbuva = one who says that it is a mistake to condemn them

dvEShi nishchaya = such a person is truly an enemy of ParamAtma

ivana nODalke = seeing him

bahuvidha = various types of

klEshagaLanaiduvanu = would experience various types of duHkha

saMshayavu paDasalla = no doubt about this

R^iShigaLige = to R^iShi-s

vEdavyAsa = shrI bAdarAyaNa who wrote

garuDapurANadali = in garuDa purANa

pELidanu = said so

saMkaRShaNa oDeyar refers 12th adhyAya of brahma kAMDa of garuDa

purANa for daitya tAratamya.

All the daitya-s are tamO yogya-s and they are filled with enmity

towards ParamAtma and His bhakta-s. This feeling of enmity exists in

them from anAdi kAla and in the order of tAratamya. kali puruSha is

the lowest, rather the worst among daitya.

JagannAtha dAsa recommends that one should express disapproval of the daitya-s.

One who says that it is wrong to condemn these daitya-s and also

advises others of the same, is a daitya indeed. He too would suffer

hell like the daitya-s. There is no doubt about this.

This has been stated by vEdavyAsa nAmaka bAdarAyaNa in garuDa purANa,

which was told to sUta muni, who in turn narrated to shounakAdi muni-s

jAli neggilu xudrashile bari

gAla puruShana bAdhipuvu cha

mmOLegeya meTTidavaguMtE kAMTakagaLa bhaya

chELu saRpava koMda vARtEya

kELi mOdipagillavagha yama

nALugaLa bhayavilla daityara niMdisuva narage......HKAS_30-23

jAli = acasia – a genus of shrubs

neggilu = sharp thorns

xudrashile = small spiky stones

barigAla puruShana = he who has not worn any shoes of slippers

bAdhipuvu = would cause pain

chammOLegeya = by way of wearing shoes or slippers

kAMTakagaLa = thorns etc...

meTTidavage = he who walks on them (thorns or sharp stones)

bhaya uMTE = would he fear thorns or sharp stones

chELu saRpava = poisonous scorpions & snakes

koMda vARtEya = news of killing them

kELi mOdipage = he who becomes happy of hearing such news

illa agha =such a person has no pApa-s

daityara = daitya-s who are enemies of ParamAtma and His bhakta-s

niMdisuva narage = a person who denounces them

yamanALugaLa bhayavilla = such a person has no fear of yama or his servants

Even a slight touch of the thorns of a plant would cause immense pain

and bleeding for a person. In the same way, if a person walks bare

feet on a road where there are small sharp stones it would hurt and

cause sore & bleeding.

However, a person who protects his feet by wearing leather shoes or

chappals would not get hurt.

If a scorpion or a snake bites someone, the poison would enter the

body of the person and kill the person. It is not a sin to kill such

poisonous snakes or scorpions. Also, he who expresses happiness at the

killing of such species would also not obtain pApa.

puNyakaRmava puShkarAdi hi

raNyagaRbhAMtaRgata bra

maNyadEvanigaRpisutaliru puNya pApakaRmagaLa

janyaduHkhava kalimukhAdyari

guNNalIvanu sakalalOka sha

raNya shAshvata mishrajanarige mishraphalavIva…………..HKAS_30-24

puNya pApakaRmagaLa = meaning – puNya kaRma-s or pApa kaRma-s

puShkarAdi = meditating on puShkara, who is the kaRmAbhimAni

hiraNyagaRbhAMtaRgata = aMtaRyAmi of brahma dEvaru (aMtaRyAmi of vAyu

dEvaru during sthiti)

bramaNyadEvanige = ParamAtma, who is the svAmi of brahma j~nAni-s

aRpisutaliru = offer to Him

puNyakaRmava = kaRmapati ParamAtma accepts the puNya kaRma-s and gives

it to the jIva according to his yOgyata

janyaduHkhava = accepts the pApa kaRma-s and the pApa phala arising out of that

kalimukhAdyarige = to kali and other daitya-s

uNNalu Ivanu = would give it them according to their yOgyata

mishrajanarige = dEhagata nitya saMsAri-s

mishraphalavIva = would give a mixture of sukha and duHkha

sakalalOka sharaNya = Protector of everyone in all lOka-s

shAshvata = ParamAtma remains permanent and in this way distributes

the puNya-mishra-pApa phala-s

As we already know by now, there are 3 types of kaRma-s:-

1) puNya kaRma - due to the higher proportion of satva guNa

2) mishra kaRma – due to rajO guNa

3) pApa kaRma – due to tamO guNa

The jIva obtains sukha, a mixture of sukha & duHkha or duHkha alone accordingly.

ParamAtma is loved by brahma j~nAni-s and He protects them by doing

good to them – "namO bramaNya dEvAya gO brAhmaNa hitAyacha"

brahmaNya nAmaka ParamAtma accepts the puNya kaRma-s offered by the

jIva-s and distributes the puNya phala starting from kaRmAbhimAni

puShkara until jIvOttama brahma dEvaru (hiraNyagaRbha) and the jIva

would obtain infinite times of whatever he has offered to ParamAtma.

The pApa kaRma-s offered by the jIva is distributed among kali and

other dEhagata tatvAbhimAni daitya-s and causes them duHkha. He

ensures that the jIva is not affected by those pApa-s. A small remnant

of the duhkha caused by the performance of pApa kaRma-s is experienced

by the jIva.

The nitya saMsAri-s who have rajO yOgya would experience a mixture of

puNya and pApa phala-s.

A few thoughts:-

1) There are 3 types of dEhagata iMdriyAbhimAni-s i.e. dEvata-s, nitya

saMsAri-s & daitya-s

2) There are 3 types of kaRma-s i.e. puNya, mishra & pApa-s

3) puNya kaRma-s go to dEvata-s, pApa kaRma-s go to daitya-s & mishra

kaRma goes to nitya saMsAri-s

4) After this distribution, the residual is given to the jIva

5) When the jIva offers all kaRma-s to ParamAtma, the jIva does not

suffer duHkha

trividha guNagaLa mAni shrI bhA

RgavavIramaNa guNiguNagaLoLagava

ravara yOgyatekaRmagaLananusarisi kaRmaphala

svavasharAdamarAsurara gaNa

kavadhiyillade koDuva dEva

pravaravara jagannAthaviTThala vishvavyApakanu…………….HKAS_30-25

trividhaguNagaLamAni = triguNAbhimAni i.e. satva, rajO & tamO

shrI = shrI namaka

bhARgavavI = laxmI dEvi

ramaNa = Husband of laxmI dEvi and her niyAmaka

guNi = being in the svarUpa of the jIva (guNa being jaDa vastu)

guNagaLoLage = in the svarUpa yOgyata guNa (in the sthUla dEha)

avaravara yOgyate = according to the svarUpa yOgyata of the jIva

kaRmagaLananu = anAdi jaDa kaRma-s

anuasarisi = according to that

kaRmaphala = kaRma phala after liMga bhaMga

svavasharAda = those who are in His control

amara = dEvata-s

asuraragaNa = asura-s (also include nitya saMsari-s)

avadhiyillade = within that limit

koDuva = would give

dEvapravara = to jIvOttama vAyu dEvaru and laxmI dEvi

vara = highly superior

jagannAthaviTThala = Lord of the jagat

vishvavyApakanu = ParamAtma pervades everywhere

laxmI dEvi is the abhimAni for satva, rajO & tamO guNa-s in her form

as shrI, bhU and duRga rUpa respectively.

mUla prakR^iti is the cause of triguNa-s

bhR^igu & khyAti obtained 2 sons called dhAta and vidhAta and a

daughter called bhaRgavI, who is laxmI rUpa. Thus, laxmI dEvi is also

called bhARgavI as she is the daughter of bhR^igu & khyAti. Reference

lies in –

"bhR^iguH khyAtyAM mahAbhAgaH patnyAM putrAnajIjanat

dhAtAraM cha vidhAtAraM shrIyaM cha bhagavatparAm"….. SB_4-1-43

A thing which contains the guNa-s is called 'guNI'. The dhaRma of that

vastu is guNa.

bhARgavI ramaNa resides as guNa nAmaka in the 'guNI' and effortlessly

demontrates the guNa-s.

The jIva-s are indeed guNi-s as the satva, rajO or tamO guNa resides

in their svarUpa according to their svarUpa yOgyata.

According to the yOgyata of anAdi nitya jIva, the svarUpa is covered

by the liMga dEha according to anAdi kaRma-s. kaRmapati ParamAtma

bestows the kaRma phala-s to the jIva through the tatvAbhimAni

dEvata-s & tatvAbhimAni daitya-s who are under His control.

dEvapravara – means vAyu dEvaru who is superior to the dEvata-s and he

is jIvOttama. laxmI dEvi is crores of guNa-s superior to vAyu dEvaru.

dEvapravaravara – is JagannAtha viTThala nAmaka ParamAtma, who is

infinite times to vAyu and laxmI dEvi.

JagannAtha viTThala nAmaka would bestow the deserved destination to

all jIva-s after liMga bhaMga according to their yOgyata.

This ends daityatAratamya saMdhi