-Translated by SGP Char

Chapter 31: naivEdya samaRpaNa saMdhi

harikathAmR^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

lekkisade lakumiyanu bommana

pokkuLiMdali paDeda posa poM

bakkidEranu paDedavayavagaLiMda divijaranu

makkaLaMdadi poreva saRvada

rakkasAMtaka raNadoLage niR

duHkhasukhamaya kAyda pARthana sUtaneMdenisi………..HKAS_31-01

lakumiyanu = to laxmI dEvi

lekkisade = without paying attention to her

bommana = chatuRmukha brahma

pokkuLiMdali paDeda = at the end of the 50th year inside the aMDa in padma kalpa from His Navel

posa = displaying new qualities everytime

poMbakkidEranu = having garuDa as His vehicle. garuDa has golden wings

ayavagaLiMda = inside the aMDa from His various Parts of His dEha

divijaranu = dEvata-s

paDeda = created

makkaLaMdadi = just His own children

poreva = protects all the jIva-s

saRvada = always

rakkasAMtaka = kills the daitya-s

niRduHkha = does not any duHkha either by way of aj~nAna or fear at any time

sukhamaya = AnaMda svarUpi

pARthana = aRjuna – His bhakta

sUtaneMdenisi = as his Chariot Driver

raNadoLage = at the kuruxEtra battle field

kAyda = protected aRjuna from his enemies

ParamAtma, who has infinite mahime was relaxing on the xIra samudra during padma kalpa. Just by His ichCha, He created a Lotus Flower from His Navel. Since this Lotus had laxmI sannidhya, it was made up of gold. chatuRmukha brahma dEvaru was born in that Lotus Flower. ParamAtma is svaramaNa and He does not expect any thing from anyone. He created brahma dEvaru from His Navel without the help of laxmI dEvi.

This does not mean that He did not care for laxmI dEvi. ParamAtma is the prime cause for creating this jagat. chitprakR^iti nAmaka ramA dEvi is the upAdAna kAraNa. In order to please laxmI dEvi, He has authorized her carry out the sR^iShTyAdi vyApAra-s. sUxma mUla prakR^iti is the cause for sR^iShTi. The jaDa prakR^ti contains the triguNa-s i.e. satva, rajO & tamO guNa-s. laxmI dEvi is the abhimAni for theses triguNa-s and the sR^iShTi is caused by the difference in the triguNa-s.

virADrUpi ParamAtma is also 'posa' shabda vAchya as He displays new qualities everytime.

poMbakkidEranu - 'poMbakki' – poM + bakki. One who has golden wings i.e. garuDa. 'dEra' – as a tEru – meaning – a vehicle. Thus – ParamAtma who has garuDa as His vehicle.

Such poMbakkidEra created all the dEvata-s within the aMDa from various parts of His Body.

Reference: - 'chaMdramA manasO jAtshchaxOH sURyO ajAyata, mukhAdIMdrashchAgnischa, prANAdvAyurajAyata' – puruSha sUkta

Gist:-

(manasaH) from His Mind (chaMdramA) was the moon (jAtaH) was born. (chaxu) From His Eyes (sURya) the sun was (ajAyata) born. (mukhAd) >From His mouth (iMdrashcha) iMdra and (agnishcha) agni and (prANAt) from His Breath (vAyu) the wind (ajAyataH) were born.

Just as the parents take care of their children with great affection and protect them, in the same way ParamAtma protects all jIva-s.

By way destroying the daitya-s, He protects His bhakta-s and establishes dhaRma.

The unusual ParamAtma is entirely different than all the jaDa-s and chEtana-s. He is AnaMda svarUpi. He does not have the effects of sukha-duHkha from anAdi kAla. He is thus niRduHkha. This niRduHkha ParamAtma is a mass of unusual AnaMda Himself. This is His svarUpa.

He became the chariot Driver of aRjuna at the war of kuruxEtra and protected aRjuna and thus the pAMDava-s.

dOSha gaMdha vidUra nAnA

vEShadhAri vichitrakaRma ma

nIShi mAyAramaNa madhvAMtaHkaraNarUDha

shEShashAyi shaRNya koustubha

bhUShaNasukaMdhara sadA saM

tOSha bala souMdaRyasArana mahimegEneMbe................HKAS_31-02

mAyAramaNa = mAyApati vAsudEva nAmaka ParamAtma

dOSha gaMdha vidUra = does not have an iota of dOsha-s

nAnAvEShadhAri = exists as biMba rUpi in all the aMtaRgata of jIva-s and is known by those names

vichitrakaRma = according to the svarUpa svabhAva of those jIva-s

manIShi = mahA praj~nashAli (pURNabOdha)

madhvAMtaHkaraNarUDha = exists in the aMtaHkaraNa of madhvAchARya

shEShashAyi = He who has shESha dEvaru as His Bed

shaRNya = gives shelter to His bhakta-s

sukaMdhara = on His beautiful Neck

koustubha bhUShaNa = decorates Himself with koustubha jewelry

sadA = always

saMtOSha = happiness

bala = strength

souMdaRya = unmatched beauty

sArana = ParamAtma, who has these as His svarUpa

mahimegEneMbe = what shall I say about his mahime? Meaning – it is not possible to sufficiently describe the mahime of ParamAtma

JagannAtha dAsa explains the mahime of ParamAtma.

ParamAtma is niRdOShi from anAdi kAla. He never has any demerits. He has a pure svarUpa. He possesses infinite virtuous qualities. He has no connection to dOSha-s – thus described as 'dOShagaMdhavidUra'.

He pervades everywhere in this jagat. In the jIva-s, He exists by their shape and rUpa as aMtaRyAmi. In the jaDa vastu-s, He exists in those shapes. He takes various avatAra-s in various forms as the Establisher of dhaRma and protects the sajjana-s. He is thus called 'nAnAvEShadhAri'.

dOShagaMdhavidUra, nAnAvEShadhAri ParamAtma performs very astonishing kriya-s of infinite types. He is thus called 'vichitrakaRma'

shrIman madhvAchARya, who is the 3rd rUpa of vAyu dEvaru is the abhimAni for vij~nAna and he has a dEha of high proportion of satva guNa. He is atirOhita vimala vij~nAni – thus called 'manIShi'.

Since madhusUdana ParamAtma resides (rUDha) in the aMtaHkaraNa (manas) of madhvAchARya, He is described as 'madhvAMtaHkaraNarUDha'. vAyu dEvaru is fortunate to see ParamAtma always as He constantly does His dhyAna.

Everyone takes the shelter of mAyApati vAsudEva nAmaka ParamAtma, who is called shEShashAyi (since He sleeps on shESha dEvaru). He is thus 'sharaNya'.

ParamAtma decorates Himself around His unusual neck with koustubha necklace.

ParamAtma is AnaMda svarUpi, has unusual strength and is unusually handsome.

JagannAtha dAsa asks, "What can I explain about the mahime of such ParamAtma?" – meaning – it is impossible to complete explain about His mahime.

sAshanAnashanE abhI eM

bI shrutipratipAdyanenisuva

kEshavana rUpadvayava chiddEhadoLahorage

bEsarade sadbhaktiyiMda u

pAsaneya gaiyutta budharu hu

tAshananavOlippaneMdanavarata tutisutiru......................HKAS_31-03

sAshana = existing in the sthUla dEha of jIva-s in His svAkhya rasa rUpa in the food that all the jIva-s consume

anashana = existing in the svarUpa dEha of the jIva in His svAkhya rasa rUpa

abhI = according to puruSha sUkta (sthUla dEhagata rUpa is sAshana and svarUpa dEhagata rUpa is ashana)

eMbI = called so

shrutipratipAdyanenisuva = shrutigata pratipAdya

kEshavana = kEshava nAmaka shrIman nArAyaNa ParamAtma

rUpadvayava = the 2 rUpa-s of sAshana & ashana

chiddEhada oLage = inside the svarUpa dEha

horage = and in the external sthUla dEha

bEsarade = without being bored

sadbhaktiyiMda = with bhakti & mahAtmyA j~nAna

upAsaneya = dhyAna – manana - chiMtana

gaiyutta = performing continuously

budharu = brahma j~nAni-s

hutAshananavOl = just as agni burns away wood and other things but remains agni unaffected

ippaneMdu = niRdOShi biMba rUpi ParamAtma remains unaffected and exists in the above 2 rUpa-s

anavarata tutisutiru = always praise Him

This describes meaning from shruti about 'sAshana – ashana' rUpa-s.

Existing in the sthUla dEha of the jIva, He accepts the svAkhya rasa of all food (rather all viShaya-s) that the jIva consumes and bestows the deserving rasa bhOga to the sthUla dEha by way of nutrition & experience etc… this bhagavadrUpa is called 'sAshana'.

Existing in the svarupa dEha of the jIva as biMba rUpi as aMtaRyAmi and performs the svarUpagata kARya-s – thus called 'anashana'. There the jIva experiences aprAkR^ita (unusual) bhOga. These are not related to prakR^ti viShaya-s. dEvata-s are 'anashani-s'. dEvatAyAMtaRgata bhagavadrUpa is 'anashana' rUpa.

'shrutipratipAdyanenisuva' i.e. puruSha sUkta describes, "tapOviShTakvyakramata sAshanAshanE abhI" – meaning ParamAtma has 2 rUpa-s i.e. sAshana & anashana.

One must meditate on shrutipratipAdya kEshava nAmaka ParamAtma in His sAshana & anashana rUpa-s. chiddEha refers to svarUpa dEha. Within the svarUpa dEha, He exists as sAshana and outside the svarUpa i.e. in the sthUla dEha, He exists as anashana

kEshava = ka + Isha + va = ka (brahma dEvaru) + Isha (R^idra) + va (superior). This is none other than supreme ParamAtma.

The jnAni-s constantly meditate upon the sAshana & anashana rUpa-s in their svarUpa dEha & sthUla dEha in their ongoing life, with the mahAtmyA j~nAna and firm bhakti in ParamAtma and they remain like hutAshana i.e. agni who carries the oblations to the dEvata-s. How? agni puruSha dEvata burns all the inputs into the yaj~na but he himself remains unaffected. In the same way the j~nAni-s remain unaffected by meditating on the sAshana and anashana rUpa-s of ParamAtma.

JagannAtha dAsa advises us to serve the j~nAni-s while meditating on the sAshana & anashana rUpa-s of ParamAtma.

sakala sadguNa pURNa janmA

dya khiLa dOSha vidUra prakaTA

prakaTa sadvyApAri gata saMsAri kaMsAri

nakula nAnArUpa nIyA

maka niyamya nirAmaya ravi

prakarasannibha prabhu sadA mAMpAhi paramApta..............HKAS_31-04

sakalasadguNapURNa = completely having all the infinite virtuous qualities

janmAdi = birth, sustenance & death – these are the 3 shortcomings of a jIva

akhiLa dOSha vidUra = ParamAtma is not affected by these blemishes

prakaTa = would present Himself to the mukti yOgya jIva-s by way of aparOxa

aprakaTa = would not present Himself to tamO yOgya jIva-s

sadvyApAri = He does niRdOSha kriya-s

gata saMsAri = He is not benefited by performing the sR^iShTyAdi kARya-s

kaMsAri = He who killed kaMsa

nakula = He belongs to all kula-s – not any specific kula alone

nAnA rUpa = has infinite rUpa-s

nIyAmaka = He regulates brahma dEvaru and all other dEvata-s

niyamya = He remains within all those whom He regulates

nirAmaya = not affected by any disease (amaya – disease, nirAmaya – no disease)

raviprakarasannibha = He has the radiance of a crore suns

prabhu = jagat svAmi

paramApta = always remains close and friendly to the jIva

sadA mAM pAhi = I pray that You please protect us all

ParamAtma has infinite virtuous qualities. He has unusual j~nAna (knowledge), AnaMda (happiness), shakti (shakti), svAtaMtra (freedom), souMdaRya (beauty), which are all infinite and complete by themselves. There is no difference between His svarUpa and guNa-s. He is thus described as 'sakalasadguNapURNa'.

He never suffers from sR^iShTi, sthiti & death. He is anAdi nitya, does not undergo chatuRvidha nAsha. He exists permanently. Thus He described as 'jamAdi akhiLa dOSha vidUra'.

He presents Himself before His bhakta-s who praise Him. brahma dEvaru & vAyu dEvaru obtain his daRshana very easily. The other bhakta-s obtain His daRshana by performing His upAsana. He cannot be seen by duRjana-s and tamO yOgya-s. It is not easy even for the normal human to obtain His daRshana. He is therefore described as 'prakaTAprakaTa'.

All His kriya-s are sat-kriya. He does not perform any duSh-kriya. In order to fool the daitya-s He takes appalling rUpa-s, which terrifies the daitya-s. He is thus sad-vyApAri.

ParamAtma is vishva kuTuMbi. However, He is not bound by saMsAra just like other jIva-s. He is thus not affected by the duHkha arising of this saMsAra. He is therefore niRduHkha & niRlipta.

Since He killed His uncle kaMsa who was a daitya, He is called kaMsAri.

ParamAtma is 'nakula' i.e. He does not belong to any specific kula. Of His own accord He took avatAra as rAma in sURya vaMsha, a kR^iShNa in chaMdra kula (yAdava kula), as bhARgava rAma bhR^igu gOtra. He is thus 'nakula'.

Since He has taken many rUpa-s to establish dhaRma, He is called 'nAnA rUpi'.

ParamAtma is called niyAmaka, because every thing is controlled by Him.

Since He resides as aMtaRyAmi in the hearts of ramA dEvi, brahma dEvaru, who carry out His orders, He is called 'niyamya'.

In the niyAmaka-s He resides as 'niyAmaka' and in the niyamya-s, He resides as 'niyamya'. For example, a king is niyAmaka, whereas his subjects are niyamya.

Since our sthUla dEha is made up of paMchabhUta-s, it is affected by disease; old age etc…It is also affected by mAnasika & bouddhika troubles. However, ParamAtma is always AnaMda svarUpi. He possesses unusual AnaMda. He is thus never afflicted by disease & old age.

He is the Lord of all that He has created. He is therefore called prabhu.

He is the biMba for jIva-s. biMba-pratibiMba relationship is permanent. He never leaves the jIva even for half a second. He remains inseparable from the jIva. He is therefore paramApta.

While praising the guNa-s of ParamAtma, JagannAtha dAsa begs ParamAtma to protect us.

chEtanAchEtana jagattino

LAtatanu tAnAgi lakumI

nAtha saRvaroLippa tattadrupagaLa dharisi

jAtikArana teradi ellara

mAtinoLagiddakhiLakaRmava

tA tiLisikoLLadale mADimADisi nODi nagutippa...............HKAS_31-05

lakumInAtha = laxmI ramaNa shrIman nArAyaNa

jagattinoLu = in the 14 lOka-s

chEtana = jIva-s

achEtana = jaDa-s

saRvaroLu ippa = existing in the trividha jIva-s

tattadrupagaLa dharisi = existing in those names and shapes (in His biMba rUpa)

Atatanu tAnAgi = pervading everywhere

ellara mAtinoLage iddu = pervading in all what we speak (vAgrUpi)

jAtikArana teradi = like an actor who portrays different rUpa-s

akhiLa kaRmava = shubha-mishra-ashubha kaRma-s

tiLisikoLLadale = without letting the jIva know

tA mADi mADisi = He does by way of biMba kriya and makes us do the same via the iMdriyAbhimAni dEvata-s

nODi = seeing that although the jIva is dependent on Him, but still the jIva feels that he is doing all kARya-s independently

nagutippa = laughs at this

This prapaMcha of 14 lOka-s consists of jaMgama & sthAvara jIva-s and jaDa-s.

lakumInAtha i.e. shrIman nArAyaNa ParamAtma pervades in the entire jagat in the chEtana-s and jaDa-s.

ParamAtma exists in His aMtaRyAmi rUpa as biMba in all jIva-s and assumes the shape and names of those jIva-s.

This is just the actors in a drama or movie who play different roles in different dresses to suit those roles assigned to them and please the audience. In the same way, ParamAtma takes avatAra-s of rAma, kR^iShNa without letting them know His svarUpa and does vyApAra-s according to those rUpa-s.

Residing in the speech (vAgrUpi) of all jIva-s from brahma till the blade of grass and makes them speak different things on different occasions.

By existing in the jIva-s, ParamAtma performs all vyApAra-s by way of biMba kriya and makes the jIva do the same through the iMdriyAbhimAni dEvata-s. However, He does not let the jIva know this secret but makes the jIva feel that he has done all kriya-s (ahaMkaRtR^itva) and laughs at the jIva.

> If ParamAthma Himself makes the jiva feel that it is doing all the kriya's, then where's the Jiva's fault? It has earlier been mentioned in multiple postings that the very reason for a Jiva being subjected to recursive births and re-births is due to the very reason of ahaMkartR^itva. (ie thinking its the doer).

> So, dont you think that is is the Jeeva's deficiency to think that it is the doer, and God is not making it feel. Otherwise, it would mean God is at fault which would violate His nirdoshatva.

>

> The Jiva's defienciency about ahaMkartR^itva is part of the Jiva's ahankara tattva which is part of its svaroopa and its intensity varies from jiva to jiva.

>

Let us assume a person "A" is there and he lived for 80 yrs. For the first 40 yrs he had no interest in shastra Jnana.From 40-50 He starts attending pravachana , reading HKS and BG. At the age of 50 he will get some Jnana and start to see Lords hand in every action/Karma-s. The difference here is till the age of 50 he had total Ajnana and after 50 yrs he had littlebit of Jnana, which means during Ajnana period [0-50] "A" assumed that all the actions are his alone. Where as after 50 "A" feels lord hand in every action/karma.

So who is at fault?......

Ofcourse it is "A" because "A" was under Ajnana...

Who is responsible for "A" to have Ajnana ?

It is Lords Ichha that "A" should be under Ajnana for that period. Lord knows when to give Jnana to "A" and remove his karma-s.

regards

SP

vItabhaya vij~nAnadAyaka

bhUtabhavyabhavatprabhu khaLA

rAti khagavaravahana kamalAkAMta nishchiMta

mAtarishvapriya purAtana

pUtanAprANApahAri vi

dhAtR^ijanaka vipashjitara priya salahusalahemma..............HKAS_31-06

vItabhaya = He has no fear

vij~nAnadAyaka = Giver of special knowledge

bhUta = past

bhavya = future

bhavat = present

prabhu = ParamAtma, who exists permanently in the past, present & future

khaLArAti = causes duHkha to daitya-s

khagavaravahana = He who has the garuDa (king of birds) as His vehicle

kamalAkAMta = laxmI ramaNa

nishchiMta = He who has no worries

mAtarishvapriya = loved by vAyu dEvaru

purAtana = exists from anAdi kAla

pUtanAprANApahAri = He who killed pUtaNa rAxasi

vidhAtR^ijanaka = Father of brahma dEvaru

vipashjitara priya = loved brahma j~nAni-s

emma = us (all sajjana-s)

salahu salahu = please protect us

ParamAtma is unusually brave. He is never afraid of anyone or anything.

sat-sAdhana is essential to obtain mOxa. ParamAtma provides the j~nAna to to His bhakta-s to perform sat-sAdhana. He is therefore called vij~nAnadAyaka.

ParamAtma exists permanently in the past, present & future. He is kAlAMtaRgata & kAla niyAmaka.

He is the prabhu (Lord) for the entire jagat that He has created.

tamO yOgya daitya-s are the enemies of viShNu ParamAtma and His bhakta-s. ParamAtma causes pain to them. He is therefore described as 'khaLArAti'.

Since He has garuDa (king of birds) as His vehicle, He is described as 'khagavaravahana'.

'kamalA' is another name for laxmI dEvi. ParamAtma being her husband and niyAmaka – is called 'kamalAkAMta'. kamalAkAMta never suffers from worries and is therefore called 'nishchiMta'.

'mAtarishva' is another name for vAyu dEvaru. ParamAtma is the most loved viShaya for vAyu dEvaru. Therefore, ParamAtma is called 'mAtarishvapriya'.

mAtarishvapriya exists from anAdi kAla. During praLaya all the jIva-s take shelter in His Womb. He is 'purAtana'.

Such purAtana puruSha took avatAra as kR^iShNa and killed pUtaNa rAxasi who was sent by kaMsa to offer Him poisonous milk and kill Him. He is therefore called 'pUtanAprANApahAri'.

ParamAtma is the Father of brahma dEvaru, thus called 'vidhAtR^ijanaka'.

ParamAtma is loved by brahma j~nAni-s, thus called 'vipashchitarapriya'.

JagannAtha dAsa prays to ParamAtma to protect us all.

duShTajanasaMhAri saRvOt

kR^iShTamahima samIranuta saka

lEShTadAyaka svarata sukhamaya mama kulasvAmi

hR^iShTa puShTa kaniShTha sR^iShTyA

dyashTakaRtR^i karIMdravarada ya

thEShTadanu unnata sukaRmA namIpenanavarata...............HKAS_31-07

duShTajanasaMhAri = He who kills the daitya-s who trouble His bhakta-s

saRvOtkR^iShTamahima = He who has unusually great mahime

samIranuta = He who is praised by vAyu dEvaru

sakalEShTadAyaka = He who bestows all that His bhakta-s desire

svarata = svaramaNa

sukhamaya = AnaMda svarUpi

mama kulasvAmi = Oh my kula svAmi shrI laxmI narasiMha

hR^iShTa = He who is satisfied

puShTa = He who is very strong

kaniShTha = the only One who survives during praLaya

sR^iShTyAdi ashTa kaRtR^i = He who has the power to perform aShTa kARya i.e. sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha & mOxa

karIMdravarada = He who protected karIMdra (elephant)

yathEShTadanu = He who bestows the desires of His bhakta-s according to their yOgyata

unnata sukaRma = provides the higher state of vaikuMTha and other lOka-s to those who perform su-kaRma with bhagavadaRpaNa in mind

namIpenu anavarata = I pay my obeisance to You always

The daitya-s have tamO yOgya svabhAva. They are enemies of ParamAtma and His bhakta-s. ParamAtma kills daitya-s and is therefore described as 'duShTajanasaMhAri'.

All His mahime are enormous & infinite. He is therefore 'saRvOtkR^iShTamahima'.

vAyu dEvaru constantly praises and always pays obeisance with folded hands to saRvOtkR^iShTa ParamAtma. sAmira (vAyu dEvaru) is the prime pratibiMba of ParamAtma. ParamAtma is therefore described as 'samIranuta'.

samIranuta ParamAtma always bestows the wishes of His bhakta-s according to their yOgyata. He is therefore called 'sakalEShTadAyaka'.

sakalaEshTadAyaka ParamAtma need not draw happiness from anyone else. He is ever happy by Himself. He is svaramaNa. He is AnaMda svarUpi.

JagannAtha dAsa addresses His saying, "Oh my kula svAmi shrI laxmI narasiMha."

Existing in the sthUla dEha of all jIva-s, ParamAtma distributes the nutrition from the rasa of the food that the jIva consumes and gives strength. He is strong by Himself. He who is satisfied, He who is very strong, the only One who survives long with laxmI dEvi during praLaya, He who has the power to perform aShTa kARya i.e. sR^iShTi, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha & mOxa

ParamAtma is called karIMdravarada because He who protected gajEMdra (elephant) from the jaws of a crocodile.

ParamAtma is called yathEShTa because He bestows the desires of His bhakta-s according to their yOgyata. (ya – according to yOgyata, iShTa – wishes, da – provides)

ParamAtma provides the higher state of vaikuMTha and other lOka-s to those who perform su-kaRma with bhagavadaRpaNa in mind

JagannAtha dAsa says, "I pay my obeisance to You always."

pAkashAsana pUjyacharaNa pi

nAkisannutamahima sItA

shOkanAshana sulabha sumukha suvaRNavaRNanibha

mAkaLatra manIShi madhuripu

EkamEvAdvitiyarUpa pra

tIka dEvagaNAMtarAtmaka pAlisuvudemma......................HKAS_31-08

pAkashAsana pUjyacharaNa = the Holy Feet of ParamAtma, which are worshipped by iMdra

pinAkisannuta = praised well by mahaR^idra dEvaru

sItAshOkanAshana = shrI rAmachaMdra dEvaru who killed rAvaNa and ended the duHkha of sIta (sItA pratIka vEdavatI)

sulabha = easily obtainable by His bhakta-s

sumukha = provides anugraha to His bhakta-s

suvaRNavaRNanibha = having a golden sharIra (saMkaRShaNa rUpi)

mAkaLatra = He who has laxmI dEvi as His consort

manIShi = prAj~nashAli – one who knows all

madhuripu = He who killed madhu daitya

EkamEva advitiya rUpa = none greater than Him or equal to Him

pratIka dEvagaNAMtarAtmaka = dEvata-s are pratima-s of ParamAtma, He resides in them in His aMtaRgata rUpa

pAlisuvudu emma = please protect us

'pAka' was a dAnava killed by iMdra by his vajrAyudha. That is how iMdra came to be known as 'pAkashasana'. iMdra dEvaru worships the Holy Feet of ParamAtma. Thus ParamAtma is called 'pAkashAsanapUjya'

mahaR^idra dEvaru is also called 'pinAki' since he holds the pinAka bow. ParamAtma is well praised by pinAki nAmaka R^idra dEvaru.

shrI rAmachaMdra dEvaru eliminated the duHkha of sItA dEvi (mind well, she was not the real sItA, she was sItA pratIka) who was put in the ashOkavana in laMka by rAvaNa. sItA dEvi is mahAlaxmI avatAra. She has no duHkha. She is nitya muktaLu, niRvikAraLu. The ashOkavana bondage for her was a drama by her, which had to lead to the complete destruction of rAvaNa. ParamAtma is described as 'sItAshOkanAshana' – meaning – ashOka rahita sItA dEvi caused the nAsha (destruction) of rAvaNa by rAmachaMdra dEvaru.

ParamAtma is 'sulabha' as He is easily obtainable by His bhakta-s.

ParamAtma has a golden colored sharIra (saMkaRShaNa nAmaka ParamAtma), thus called 'suvaRNavaRNanibha'.

ParamAtma has laxmI dEvi as His consort, mA – ramA dEvi, kaLatra – wife thus ramAkaLatra.

ParamAtma is manIshi as He is all Knower.

ParamAtma is called madhuripu, since He killed madhu daitya (madhu – was a daitya, ripu – Killer).

There is no one around during mahApraLaya. shrIman nArAyaNa would be resting on a banyan leaf (vaTa patra) on praLayOdaka. Here, ramA dEvi would be in the form of shrI rUpa in praLayOdaka, bhU rUpa in the vaTa patra and duRgA rUpa in the darkness around. There is none greater than Him or equal to Him. All the dEvata-s are His pratibiMba.. He exists in them in His aMtaRgata rUpa – thus called 'pratika dEvagaNAMtarAtmaka'.

JagannAtha dAsa prays to ParamAtma to protect us.

apramEyonnata svarUpa sa

dA prasannamukhAbja muktisu

kha pradAyaka sumanasArAdhita padAMbhOja

svaprakAsha svataMtra saRvaga

xipraphaladAyaka xitIsha ya

du pravIra vitaRkya vishva sutaijasa prAj~na.............HKAS_31-09

apramEya = He who cannot be understood sufficiently by j~nAni-s (mEya – that thing which can be understood, pramEya – completely understandable, apramEya – that which cannot be understood sufficiently)

unnata svarUpa = surperior svarUpa

sadA prasannamukhAbja = very pleasant faced to His bhakta-s

muktisukha pradAyaka = bestows mukti sukha to those bhakta-s who praise Him as saRvOttama

sumanasArAdhita = worshipped by dEvata-s (who have sAtvika manO bhAvana)

padAMbhOja = having Lotus Feet

svaprakAsha = He is self radiant

svataMtra = independent

saRvaga = pervades everywhere

xipraphaladAyaka = fulfils the wishes of bhakta-s who have niShkAma bhakti

xitIsha = bhU dEvi ramaNa

yadu pravIra = kR^ishNa ParamAtma – born in yadu kula

vitaRkya = impossible to understand Him by taRka (by debate)

vishva = vishva nAmaka ParamAtma – as prEraka for the waken state

sutaijasa = taijasa nAmaka ParamAtma – as prEraka for the dream state

prAj~na = prAj~na nAmaka ParamAtma – as prEraka for the deep sleep state

ParamAtma is apramEya because, it is impossible for ramA brahmAdi dEvata-s to understand His mahAmahime, infinite virtuous qualities, rUpa-s, kriya-s from anAdi kAla. mEya – that thing which can be understood, pramEya – that which is completely understandable, apramEya – that which cannot be understood sufficiently.

apramEya ParamAtma is far superior to any 'mahat' vastu or viShaya. He has a superior svarUpa i.e. 'unnata svarUpa'

unnatasvarUpia ParamAtma displays a pleasant & smiling face to His bhakta-s always. Thus He is described as 'sadA suprasanna mukhAbja'. He bestows nityAnaMda in the mOxa state.

His Lotus Feet are always worshipped by ramA brahmAdi dEvata-s. He is therefore described as 'sumanasArAdhita padAMbhOja'.

He is self radiant and thus described as 'svaprakAsha'. sURya, chaMdra and all naxatra-s emit light by courtesy of His tEjasa.

His kaRtR^itva shakti is in His control and not in the control of others. He is therefore saRvataMtra svataMtra. svAtaMtrya is the svarUpagata dhaRma of ParamAtma. paradhIna (dependence) is the svarUpagata laxaNa (trait) of jIva-s. Thus ParamAtma is entirely different from jIva-s.

saRvataMtra svataMtra ParamAtma pervades everywhere. He pervades in every ray, atom and every blade of grass too. He is therefore described as saRvaga. He pervades at all places, at all times and in all states.

To those bhakta-s who trust Him and praise Him, ParamAtma very soon bestows phala to them according to their yOgyata. He is thus called 'xipraphaladAyaka'.

ParamAtma is called 'xitIsha' where xiti – means bhUmi or bhU dEvi, Isha – meaning Lord or niyAmaka.

xitIsha ParamAtma took avatAra in yadu kula as kR^iShNa ParamAtma. He is therefore called 'yadu pravIra'.

He cannot be obtained by debate, hence called 'vitaRka'.

vishva (having 19 faces) nAmaka ParamAtma (a-kAra vAchya) exists in the end of the right eye and promotes the waken state of the jIva.

The same vishva nAmaka ParamAtma, when He enters the neck region, He is called taijasa nAmaka ParamAtma (u-kAra vAchya) and promotes the dream state.

The same taijasa nAmaka ParamAtma, when He enters the region of the heart, He is called prAj~na nAmaka ParamAtma (m-kAra vAchya) and promotes the state of deep sleep to the jIva.

gALi naDevaMdadali nIlagha

nALi vaRtisuvaMte brahma tri

shUladhara shakrARka modalAdakhiLa dEvagaNa

kAla kaRma guNAbhimAni ma

hAlakumiyanusarisi naDevaLu

mUlakAraNa muktidAyaka hariyenisikoMba..............HKAS_31-10

gALi naDevaMdadali = just as much as the wind blows

nIlaghanALi = bluish clouds filled with rain water

vaRtisuvaMte = just as they move about

kAla = praLaya kAlagata mahAkAla (pravAhitO nitya kAla)

kaRma = anAdi kaRma of jIva-s

guNa = triguNa-s

abhimAni = abhimAni

mahAlakumiyu = axara nAmaka shrI laxmI dEvi

anusarisi naDevaLu = goes about according to the ichCha of ParamAtma

brahma = brahma dEvaru

trishUladhara = R^idra dEvaru

shakra = iMdra dEvaru

aRka = sURya dEvaru

modalAda = primarily these

akhiLa dEvagaNa = and all other dEvata-s

mUla kAraNa = prime cause of jagat (ParamAtma)

muktidAyaka = provides the destination to the trividha jIva-s according to their yOgyata

hariyenisikoMba = ParamAtma is known as 'hari'

The clouds in the sky move in the direction of the wind. Thus the direction of the clouds depends on the direction of the wind.

kAla is anitya as it passes every second. But kAla is nitya by its flow. Just as the water which flows in front of us at a particular spot in a river would not come to the same spot again, in the same way time (the second or minute etc…) that has just passed by would not come back again although the kAla pravAha (flow of time) is permanent. Therefore mahA kAla is 'pravAhitO nitya'

The anAdi kaRma of the jIva is governed by triguNa-s, kAla & kaRma-s. brahma dEvaru, R^idra dEvaru, shakra nAmaka iMdra dEvaru, sURya and all other dEvata-s perform their kARya-s under the control of axara nAmaka laxmI dEvi.

ParamAtma, who is the cause of this jagat, bestows svasvarUpa nityAnaMda mOxa to mukti yOgya jIva-s. mahAlaxmI dEvi goes about like a shadow with Him.

ParamAtma is like the wind in the example of the stanza. ramA dEvi, brahma dEvaru and other dEvata-s are like the clouds that move by the direction of the wind and they are in control of the wind (ParamAtma).

mODa kaibIsaNigeyiMdali

ODisuveneMbana prayatnavu

kUDuvude kalpAMtakAdaru lakumivallabhanu

jODukaRmava jIvaroLu tA

mADi mADisi phalagaLuNisuva

prouDharAdavarivana bhajisi bhavAbdhi dATuvaru.................HKAS_31-11

kaibIsaNigeyiMdali = from the breeze produced by swaying a hand fan

mODa = clouds

Odisuvenu = 'would move them'

eMbana = he who says so

prayatnavu = his efforts

kalpAMtakAdaru = even till the end of brahma kalpa

kUDuvude = would it be possible? Meaning – this would never be possible

lakumivallabhanu = ramA ramaNa ParamAtma

jODu kaRmava = shubha & ashubha kaRma-s

jIvaroLu = through the jIva which pervades in the entire sthUlEMdriyagata dEha

tA mADi = does by way of biMba kriya

mADisi = makes the jIva do the same phalagaLuNisuva = bestows their deserved phala-s

prouDharAdavaru = those who are j~nAni-s

ivana = dEhAMtaRgata biMba rUpi ParamAtma

bhajisi = praise Him with bhakti

bhavAbdhi dATuvaru = cross this ocean of saMsAra and obtain nityAnaMda mOxa

ParamAtma is saRvakaRta. He is saRvataMtra svataMtra. The kaRtR^itva shakti of the jIva lies in control of ParamAtma. JagannAtha dAsa explains this by way of a wonderful example.

Groups of clouds float about in space during monsoon. Wind is necessary to carry them in different directions to different destinations and cause rainfall in those places.

It would be a great joke, if a person tries to govern the direction of

the clouds by the power of a hand held fan. It is impossible to correct the course of the clouds or provide them any direction by a hand held fan. It is a useless effort.

Just as the clouds are spread over the space, in the same way, the prArabdha kaRma and the resultant saMchitAgAmi kaRma-s are bound to the jIva from anAdi kAla.

It is not possible for the jIva to dissolve his anAdi kaRma with the delusion that he has kaRtR^itva shakti of his own. This would never be possible even till the end of the brahma kalpa.

triguNAbhimAni laxmI dEvi's Husband ParamAtma pervades in the iMdriya-s of the sthUla dEha, does and makes the jIva do all the puNya and pApa kaRma-s.

satva guNa leads to puNya kaRma-s, tamO guNa-s leads to pApa kaRma-s and rajO guNa-s leads to mishra kaRma-s. ParamAtma pervades in the iMdriya-s of the sthUla dEha and does the kaRma-s by way of biMba kriya through the iMdriyAbhimAni dEvata-s and daitya-s according to the proportion of the triguNa-s in the jIva and makes the jIva do the same and bestows the deserved phala to the jIva.

The j~nAni-s understand this secret and offer their dvaMdva kaRma-s to saRva kaRma kaRta ParamAtma, praise Him and cross this ocean of saMsAra.

klEsha mOhAj~nAna dOSha vi

nAshaka viriMchAMDadoLagA

kAshadOpAdiyali tuMbihanella kAladalli

ghAsigoLisade tannavaranA

yAsa villade salahuvanu karu

NAsamudra prasannavadanAMbhOja vairAja.................HKAS_31-12

viriMchAMDadoLage = in this brahmAMda

AkAshadOpAdiyali = just as the space which is spread every where

ella kAladalli = at all times

tuMbihanu = pervades and is filled everywhere

klEsha = duHkha of the manas

mOha = passion for worldly viShaya-s

aj~nAna = ignorance which does not allow the jIva to realize ParamAtma

dOSha = other defects

vinAshaka = ParamAtma destroys all these

tannavaranu = His bhakta-s

ghAsigoLisade = without causing them pain

AyAsa villade = effortlessly

salahuvanu = would protect

karuNAsamudra = kind ParamAtma (Ocean of kindness)

prasanna = with a happy Face

vadanAMbhOja = Lotus Face

vairAja = (in some texts it says – surarAja) – King of dEvata-s

'klEsha' is all the duHkha that is caused by pain that is borne by the dEha and the resultant mAnasika duHkha.

'mOha' is caused by the feeling of mama-kAra for ones wife, children, earned wealth, ancestral wealth, relatives, friends etc…and above all dEhAbhimAna.

'aj~nAna' hides the viShaya-s realated to bhagavad bhakti. ParamAtma alone has the power to uproot the klEsha, mOha & aj~nAna.

ParamAtma pervades everywhere in this brahmAMDa just like the space which pervades everywhere. puruSha nAmaka viriMchi was born to mAyApati vAsudEva nAmaka ParamAtma during sUxma sR^iShTi. viriMchi is brahma dEvaru indeed. Therefore viriMchAMDa means bramAMDa. ParamAtma pervades everywhere in this brahmAMDa at all places and all times.

ParamAtma effortlessly protects His bhakta-s who trust Him and seek His protection, just as much as He carries out the sR^ishTyAdi kARya-s with ease.

ParamAtma displays a happy & pleasant face to His bhakta-s. He is the King of all dEvata-s.

kannaDiya kaipiDidu nOLpana

kaNNugaLu kaMDalli eragade

tannavOl pratibiMba kAMbuvu daRpaNava biTTu

dhanyariLeyoLagella kaDeyali

ninna rUpava nODi sukhisuta

sannutisutAnaMdavAridhiyoLage muLugiharu..................HKAS_31-13

kannaDiya kaipiDidu = holding the mirror in ones hand

nOLpana = seeing his own image (pratibiMba)

kaNNugaLu = the eyes

kaMDalli eragade = not seeing at other places

daRpaNava biTTu = by leaving the mirror

tannavOl = just like him/her

pratibiMba kAMbuvu = sees his/her pratibiMba

iLeyoLage = in this bhU maMDala

ella kaDeyali = at all places

ninna rUpava nODi = seeing the vyApti rUpa of ParamAtma

sukhisuta = being happy

sannutisuta = praising well

AnaMdavAridhiyoLage = in the sea of happiness

muLugiharu = are immersed

dhanyaru = how fortunate they are!

When one sees in a mirror, he/she would see the pratibiMba (image of self) in the mirror. Here lies the biMba-pratibiMba relationship.

When one looks at the mirror without taking away ones eyes from there, only then one would see the pratibiMba. If one sees somewhere else, he/she would not see the pratibiMba. After seeing ones image in the mirror, one is happy about the same.

Happy would they be who see the rUpa of all pervading ParamAtma! – exclaims JagannAtha dAsa. In one of his songs, he says, "kaMDakaMDalli ishvarUpa kAMborO" In the same way, the vyAptOpAsaka-s see the rUpa of ParamAtma everywhere and experience happiness.

Such parama bhagavad bhakta-s constantly praise the guNa-s of ParamAtma with bhakti and immerse themselves in the sea of happiness.

Just as one focuses oneself in the mirror to see ones own image, one must concentrate of the rUpa of ParamAtma who pervades everywhere.

annamAni shashAMkanoLu kA

ruNyasAgara kEshavanu para

mAnnadoLu bhAratiyu nArAyaNanu bhaxyadoLu

sonnagadiranu mAdhavanu shR^iti

sannuta shrIlaxmI gR^itadoLu

mAnya gOviMdAbhidhanu irutippaneMdeMdu.............HKAS_31-14

annamAni = abhimAni for anna

shashAMkanoLu = chaMdrAMtaRgata

kAruNyasAgara = sea of kindness

kEshavanu = kEshava nAmaka ParamAtma

paramAnnadoLu = in pAyasa (kheer)

bhAratiyu = bhAratI dEvi

nArAyaNanu = shrIman nArAyaNa who is aMtaRgata of bhAratI dEvi

bhaxyadoLu = in various bhaxa-s (e.g. laDDu, hoLige etc…)

sonnagadiranu = sURya dEvaru who emits golden rays

mAdhavanu = sURyAMtaRgata mAdhava nAmaka ParamAtma

shR^iti sannuta = well praised by the vEda-s

shrIlaxmI = kAMti saMpanna laxmI dEvi

gR^itadoLu = as abhimani in ghee (tuppa)

mAnya gOviMda = laxmyaMtaRgata gOviMda nAmaka ParamAtma

abhidhanu = with those respective names

eMdeMdu = always

irutippanu = ParamAtma exists

Starting from this stanza, JagannAtha dAsa explains about the abhimAni dEvata-s in various food items and the aMtaRgata kEshavAdi bhagavadrUpa-s in those dEvata-s.

chaMdra is the abhimAni for anna. chaMdra provides / help growth of plants & trees. His cool rays at night assist the growth of plant. Paddy, wheat and all agricultural items are filled with nutrition in this process.One should meditate the kEshava rUpa of ParamAtma in chaMdra. kEshava is the 1st rUpa among the 24 rUpa-s (chaturaviMshati rUpa-s).

bharatI dEvi is abhimAni for pAyasa (kheer). bhAratI dEvi pervades in the ingredients like milk, sugar etc… used for making kheer. One should meditate on the nArAyaNa rUpa of ParamAtma in bhAratI dEvi.

sURya is abhimAni for bhaxya-s like hoLige etc… One should meditate on the mAdhava rUpa of ParamAtma in sURya.

shrI laxmI dEvi is abhimAni for tuppa (ghee). One should meditate on the gOviMda rUpa of ParamAtma in laxmI dEvi.

xIramAni saraswati jaga

tsAra viShNuva chiMtisuvudu sa

rOhuhAsana maMDigeyoLirutippa madhuvairi

mArutanu navanItadoLu saM

prEraka trivikramanu dadhiyoLu

vArinidhi chaMdramaroLage irutippa vAmananu.................HKAS_31-15

xIramAni = abhimani for milk

saraswati = saraswatI dEvi

viShNuva = viShNu rUpi ParamAtma

chiMtisuvudu = must meditate

sarOhuhAsana = brahma dEvaru born in the Lotus Flower emanating from the Navel of ParamAtma

maMDigeyoLu irutippa = exist in maMDige (an example of bhaxa)

madhuvairi = madhusudana nAmaka ParamAtma, who killed madhu daitya

mArutanu = jIvOttama vAyu dEvaru

navanItadoLu = in butter

saMprEraka = prEraka for all living beings

trivikramanu = trivikrama nAmaka ParamAtma

dadhiyoLu = in curds

vArinidhi = varuNa

chaMdramaroLage = in chaMdra

vAmananu irutippa = vAmana nAmaka ParamAtma

saraswatI dEvi is the abhimAni for milk. One must meditate on the viShNu rUpa of ParamAtma in saraswatI dEvi. viShNu vAchya ParamAtma completely pervades everywhere. xIra is the sAra (rather original item) while curds, butter, ghee are all derived from milk. viShNu ParamAtma is referred here as 'jagatsAra'.

brahma dEvaru is the abhimAni for maMDige. One must meditate madhusUdana rUpa of ParamAtma in brahma dEvaru. 'sarOruhAsana' – sarOru – lotus flower cutting through the surface of water, Asana - brahma dEvaru sits on that flower. madhu daitya was killed by ParamAtma, therefore He is known as madhusUdana ParamAtma.

vAyu dEvaru is abhimAni for butter. One must meditate on the trivikrama rUpa of ParamAtma in vAyu dEvaru. ParamAtma is the prEraka for all jIva-s. vAyu dEvaru gets prEraNa from ParamAtma, tatvAbhimAni dEvata-s & daitya-s obtain prEraNa from vAyu dEvaru.

varuNa and chaMdra are the abhimAni for curds. vArinidhi means samudra – indicating varuNa. chaMdra was born from samudra. One must meditate on the vAmana rUpa of ParamAtma in varuNa & chaMdra.