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HK-Chapter-4

-Translated by SGP Char

Chapter 4: bhojana rasa vibhaga sandhi (30 Padyas)

harikathAmr^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu

vanajajAMDadoLuLLakhiLa chE

tanaru bhuMjipa chaturavidha bhO

janapadARthadi chatura vidha rasarUpa tAnAgi

manake baMdudanuMDuNisi saM

hananakupachaya karaNakAnaM

danimiSharigAtmapradaRshana sukhavanIva hari……..HKAS_04-01

vanajajAMDadoLuLLa = in this bramAMDa (vanaja = the 14 petal Lotus flower shooting out from the navel of PadmanAbha rUpi ParamAtma,

vanajaja = Brahma, born in that Lotus flower, vanajajAMDa = BrahmAMDa)

akhiLachEtanaru = all chEtana-s

bhuMjipa = whatever they eat

chaturavidha = are four types: khAdya (solid edible foods), pEya (drinks / juices), bhOShya (semi solid foods like kheer, shRikhaMDa) and lEhya (jams / pickles / ‘gojju’)

bhOjanapadARthadi = those items worth eating (except prohibited items)

chaturavidha = four types

rasarUpatAnAgi = taking rUpa-s in those names

manake baMdudanu = whatever He feels that the jIva in the dEha must consume

uMDu = accepts those rasa-s in those foods

uNisi = giving satisfaction to the jIva

saMhananake = sthUla sharIra (which is destructible)

upachaya = giving nutrition to the dEha by those rasa-s (upachaya=growth to the body)

AnaMda = happiness

karaNake = to manas and all iMdriya-s

animiSharige = to the tatvAbhimAni dEvata-s

AtmapradaRshana = His svarUpa daRshana

sukhavanu = happiness

Iva hari = biMba rUpi gives

JagannAtha dAsa explains in this stanza about the types of food all the chEtana-s consume and the rasa-s (tastes) connected to those foods.

PadmanAbha rUpi ParamAtma while lying on the xIrasAgar created an unusual golden colored Lotus flower with 14 petals indicating the entire Universe of 14 lOka-s (bhUlOka, bhuvaralOka, swargalOka, mahaRlOka, janolOka, tapolOka, satyalOka, ataLa, vitaLa, sutaLa, talataLa, rasAtaLa, mahAtaLa and pAtAlA). Brahma was born in that Lotus flower. Since he is born in a golden Lotus flower, he is also called “hiraNyagaRbha”. The sharIra of Brahma is called BrahmAMDa. All those who exist in this BrahmAMDa i.e. all jIva-s (jaMgama as well as sthAvara jIva-s) definitely need food for existence otherwise they will not grow. This is known as “upachaya”.

Four types of foods are consumed by chEtana-s as follows:-

1. khAdya – that type of food which needs to be chewed by our teeth, say rice-dal-chapati

2. pEya – that which we can just drink like water – juices, majjige etc

3. bhOShya – that type of food which needs to be just rolled in our mouth, say pAyasa, gaMji

4. lEhya – just licked by the tongue pickles, jams, ‘gojju’ etc.

There are xaDrasa-s i.e. 6 tastes existing in the above four types of

foods and they are:-

1. uppu (salty)

2. huLi (acidic)

3. khAra (pungent)

4. sihi (sweet)

5. kahi (bitter)

6. ogaru (astringent taste)

In each of these tastes ParamAtma exists by those names. If two or three rasa-s (tastes) are mixed in different proportions then we create a unique flavor which is accept by the tongue and gives satisfaction to the jIva. Thus ParamAtma existing in the four types of food and their respective tastes eats and makes the jIva eat according to their yOgyata and offer satisfaction provided by those foods. He accepts His own rasa-s and via His biMba rUpa and the pratibiMba jIva get satisfaction in four ways:-

1. ParamAtma accepts the taste

2. The jaDa rasa existing in the food provides growth or nutrition (upachaya) for the sthUla dEha (saMhanana)

3. The iMdriya-s (karaNake) get happiness (anaMda) and satisfaction

4. The tatvAbhimAni dEvata-s (animiSharige) obtain His svarUpa daRshana (AtmapradaRshana)

While the jaDa rasa is for the growth of the dEha, AnaMda is for the iMdriya-s and those respective tatvAbhmani dEvata-s.

Another way of looking at this is:-

1. ‘Vishva’ nAma ParamAtma in our right eye is the Stimulator in our waken state and the ‘sthUla rasa’ is thus accepted by Him as ‘sthUlabhuka’

2. The same ‘Vishva’ ParamAtma acts is known as ‘taijasa’ ParamAtma in the neck region is the Stimulator for the dream state, and in contact with the manas creates the dream objects and gets the experience of dreams for the jIva.

3. The same ‘taijasa’ enter into the region of the heart in the name of ‘prAj~na’ and stimulates deep sleep and gets “AnaMda” for the jIva for a short while.

4. The same ‘prAj~na” in the name of ‘tuRya’ in the region of the head provides ‘svarUpabhUta AnaMda’ for the sAtvika-s.

Summarising below in a table:-

or nIDadaMdadalippa liMgake

ShODashAtmaka rasavibhAgava

mADi ShODashakalegaLige upachayagaLane koDuta

krODa eppatteraDu sAvira

nADigatadEvategaLoLagi

ddADutAnaMdAtma charisuva lOkadoLu tAnu………….HKAS_04-02

nIDadaMdadali = just like in a hut

ippa = living

liMgake = sthUla sharIra connected to liMga

rasavibhAgava mADi = correctly splitting the rasa-s from the food we eat

ShODashAtmaka = existing in 16 in numbers (4x4) as below

rasEMdriya(tongue) + nEtrEMdriya(eyes) + ghrANEMdriya(nose) + tvagEMdriya(skin) = 4 khAdya + pEya + bhOShya + lEhya = 4

ShODashakalegaLige = 16 lusters meaning:- 5 j~nAnEMdriya-s + 5 kaRmEMdriya-s + 5 tanmAtra-s + 1 manas = 16 kaLa-s

upachayagaLane koDuta = providing them growth

krODa = VarAha rUpi ParamAtma

eppatteraDusAviranADigata = existing in 72000 blood vessels

dEvategaLoLagiddu = in the nADi abhimAni dEvata-s and kaLAbhimani dEvata-s

ADutA = performing kriya-s

AnaMdAtma = AnaMda svarUpi, biMba rUpi ParamAtma

lOkadoLu = in 14 lOka-s and in trividha jIva-s

tAnu charisuva = tours through the dEha giving nutrition /growth

Just as birds live in a nest, the jIva lives in the sthUla dEha (nIDadaMdalippa) ‘liMgake” is described by JagannAtha dAsa. This must not be construed as anAdi liMgadEha as he further refers this as existing in the sthUla dEha networked with 72000 blood vessels. This network does not exist in the anAdi liMgadEha.

Just as the anAdiliMga is bound by triguNa-s and ShODashAtma-s (described above) in the same has the sthUla dEha. These 16 types of rasa-s provide growth for the ‘ShODashakalegaLige’ (16 lusters) as stated above.

paMchabhUta-s are the adhiShThAna for tanmAtra-s as per chart below:-

VarAha rUpi ParamAtma is ‘bhUramaNa’. Food indicates the Earth as it is grown on Earth. That is JagannAtha dAsa says that ‘krODa’ provides the rasa-s obtained from food provide growth to the sthUla dEha through 72000 blood vessels nADi-s)

There are 36000 puruSha (male) nADi-s on the right side of our body and 36000 strI (female) nADi-s on the left side of the body spread like a net. The paMchaj~nAnEmdriya-s have direct link to these nADi-s. VarAha rUpi ParamAtma exists in the abhimAni tatvadEvata-s of these nADi-s, and distributes the rasa-s to the 16 kaLa-s giving them nutrition for growth and happiness to iMdriya-s.

The paMchaj~nAnEmdriya-s are stimulated by the respective pamchabhUta-s and paMchatanmAtra-s and consequently all the kriya-s of the dEha are carried out.

The ever happy ParamAtma tours the sthUla dEha thru the iMdriya-s via 72000 nADi-s and regulates them via mukhyaprANa dEvaru for the sAdhana sharIra.

ddArurasaveMdenisi mUva

ttAru sAvira strI puruSha nADiyaLu tadrupa

dhArakanu tAnAgi sarvasha

rIragaLali ahashcharAtri vi

hAramALpanu bR^iuhatiyeMba sunAmadiM karesi………..HKAS_04-03

vArivachyanu = ‘udaka’ nAma ParamAtma

vAriyoLagiddu = in udakAbhimAni dEvata i.e. VaruNa (aMtaRgata rUpa)

ArurasaveMdenisi = called shADrasa

mUvattAru sAvira strI nADiyaLu = 36000 strI nADi on the left side of the body

mUvattAru sAvira puruSha nADiyaLu = 36000 purUSha nADi on the right side of the body

tadrupa = in nADi rUpa

dhArakanu = as their support

tAnAgi =Himself in those forms and rUpa-s

sarvasharIragaLali = in the sharIra of all jIva-s

ahashcha = during day

rAtri = and night too

bR^iuhatiyeMba = by the name ‘bR^ihati’

sunAmadiM = good name

karesi = called so

vihAramALpanu = exists in the nADi-s and protects them by distributing the nutritions and performing kriya-s

The six rasa-s are supported by udaka (water) tatva. The rasa-s are delivered to the rasEMdriya-s with the help of water. VaruNa is the abhimAni dEvata for ‘udaka’. ParamAtma exists as “VAri” in His aMtaRgata rUpa in VaruNa. VAri ParamAtma exists in the xaDrasa-s via their respective abhimAni dEvata-s by different names as summarized below:-

All the rasa-s need the support of ‘udaka’ for dispersion of taste. Thus the word ‘vArivachayanu’. This ‘vArivachya’ carries the xaDrasa-s thru’ 72000 nAdi-s and provides nutrition to the sthUla dEha.

There are 36000 puruSha nAdi-s on the right side of the dEha and ParamAtma performs puruSha kriya-s thru’ them. And there are 36000 srtI nAdi-s on the left side of the dEha and ParamAtma performs strI kriya-s thru’ them.

• A year consists of 360 days, meaning 360 daytimes and 360 nights.

• Considering a man’s life to be 100 years, this would translate to 36000 days and 36000 nights.

• Thus we consider them as 36000 divA nAdi-s (puruSha nAdi) and 36000 rAtri nADi-s (strI nAdi-s), totaling to 72000 nADi-s

The sthUla dEha is provided nutrition to thru’ 72000 nADi-s and ParamAtma thus supports life.

Existing as ‘bR^ihati’ in the tatvAbhimAni dEvata-s of the 72000 nADi-s of sharIra, ParamAtma performs and makes the jIva perform all kriya-s all day and night. This could be understood as:-

(16 svaraxara-s) x (1000 names of V S nAma) =16000

(35 vyaMjana-s) x (1000 names of V S nAma) =35000

(11 axara-s of bR^ihati chaMdasa) x (1000 names of V S nAma) =11000

(100 dEva ruk-s) x (1000 names of V S nAma) =10000

Total =72000

Thus, ‘bR^ihati’ ParamAtma provides nutrition and protection to the dEha.

Arurasa satvAdi bhEdadi

Aru mUrAgihavu sarA

sAra nItAprachura khaMDAkhaMDa chitprachura

Iradhika eppattusAvira

mAramaNana rasAkhyarUpa sha

rIradali bhOjya supadARthadi tiLidu bhuMjisuvudu ...HKAS-04-04

Arurasa = 6 tastes as stated in first stanza uppu (salty), huLi (acidic), khAra (pungent), sihi (sweet), kahi (bitter), ogaru (astringent taste)

satvAdi bhEdadi = containing the 3 guNa-s sAtvika, rAjasa and tAmasika

Aru mUrAgihavu = thus leading 6x3=18 rasa-s

sarAsAra = sAra rasa (propágating sAtvika guNa) and asAra rasa (propágating rAjasika and tAmasika guNa)

nItAprachura = nIta rasa and anIta rasa

khaMDAkhaMDa = khaMDa rasa and akhaMda rasa

chitprachura = another way of division – explained below

Iradhika eppattusAvira = 72000

mAramaNana = laxmIpati i.e. nArAyaNa

rasAkhyarUpa = rasa rUpa

sharIradali = in 72000 nAdi-s in the dEha

subhOjya padARthadi = eatables which are not forbidden

tiLidu = imagining the bhagavadrUpa in those foods

bhuMjisuvudu = must eat

The six rasa-s of uppu, huLi, khAr, sihi, kahi & ogaru have tri-guNa-s sAtvika, rAjasa & guNa-s. Thus 6x3 = 18 types of rasa-s. Each of these types can be further categorized in four way as:-

1. suruchi – providing happiness to rasEMdriya (tongue / taste)

2. ruchira – providing happiness to nEtrEMdriya (eyes / sight)

3. sugaMdha – providing happiness to nasikEMdriya (nose / smell)

4. shuchi – providing happiness to tvagEMdriya (skin / touch)

The above 18 types would lead to 18x4 = 72 categories of tastes

These 72 categories when multiplied by 1000 names from viShNu sahasranAma lead to 72000 rUpa-s.

Thus (6 xaDrasa-s) x (3 guNa-s) x (4 rasa rUpa-s) x (1000 VS nAma-s) = 72000

Another important understanding that we will use repeatedly hereafter will be the sAMkhya krama referred as “aMkAnAM vAmatOgatiH” for arriving at the number of rUpa-s of ParamAtma in a particular item or name. Each alphabet is assigned a particular number for reference. That particular word is then represented numerically. The numerical value of rUpa is read in the reverse order.

For numerical value of each alphabet please refer Meera Tadipatri’s

posting below-

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005 February/000366.html

For example in the word “rasa”

ra=2 and sa=7 and thus rasa=27. When this number is read as per “aMkAnAM vAmatOgatiH” rule, i.e. in the reverse order, rasa will have a value of 72.

Explanation for sAra-asAra, nIta-aprachura, khaMDa-akhaMDa & chit-prachura.

1. Milk is said to be sAra rasa – containing sAtvika guNa and rAjasika guNa whereas foods originating from tR^iNa-s are said to be asAra rasa –containing tAmasika guNa and rAjasika guNa.

2. Recognition of a definite rasa by the tongue in spite of the fact that other rasa-s also simultaneously exist in a particular item is the nIta rasa. For example ‘sihi’ is the nIta rasa in ‘bella’ (jaggery) inspite of the fact that other rasa-s like ‘uppu’ etc do exist simultaneously. The other five unrecognizable rasa-s in an item are referred ‘aprachura’.

3. The smallest available part of a food item, for example a grain of rice has a particular rasa known as khaMDa rasa, whereas a spoonful of rice has a rasa which is known as akhaMDa rasa.

4. ‘chit’ is the mind which is satisfied by consuming a particular food. Since the blissful ParamAtma accepts only foods which predominantly contain sAtvika guNa-s, only such items are fit for consumption by the devotees. Foods containing tAmasika and rAjasika guNa-s are called ‘prachura’

The 18 types of rasa-s when multipled by the above 4 varieties lead to 72 categories. And again, when these 72 categories when multiplied by 1000 names from viShNu sahasranAma lead to 72000 rUpa-s.

The abhimAni dEvata-s in network of 72000 nAdi-s are regulated by bhArati ramaNa mukhya prANAMtaRgata bR^ihati ParamAtma by dispersing nutrition in the form of jaDa rasa and provides growth and protection to the body. This is the most important understand if this saMdhi.

JagannAtha dAsa implores that knowledgeable devotees should relish their food with the above understanding.

xIragata rasarUpagaLu mu

nnUru myAlaivattu nAlaku

chAru ghR^itagata rUpagaLu ippattarOMbhattu

sAra guDadoLagaidu sAvira

nUravoMdu surUpa dvisaha

srAreraDu shata paMchaviMshati rUpa phalagaLali……..HKAS_04-05

xIragata = in milk as ‘vishada’ rUpa (indicating a tender state of food)

rasarUpagaLu = number of rUpa-s

munnUrumyAle aivattu nAlaku = 354 rUpa-s (indicating vi = 4, sha = 5, da = 3 and as per “aMkAnAM vAmatOgatiH” we get 354)

chAru = manOj~nAna (manOhara) – delicious taste

ghR^itagata rUpagaLu = in ‘tuppa’ or well cooked butter (indicating a tougher state of food) as ‘sthira’ rUpa

ippattarOMbhattu = 29 rUpa-s (indicating sthi =sa+tha =7+2=9 and ra=2, by reading reverse we get 29)

sAraguDadoLu = in ‘bella’ or jaggery (indicating a ripened state of food) as ‘tIxNa’ rUpa

aidusAvira nUru oMdu surUpa = 5101 rUpa-s (indicating tI = 1, xa = 10, Na = 5 and by reading reverse we get 5101)

phalagaLali = in ripe fruits as ‘nirahara’ rUpa

dvisahasra = 2000

AreraDu shata = (6+2)x100 = 800

paMchaviMshati rUpa = 25. Thus to be taken as 2825 (indicating ni = 5, ra = 2, ha = 8, ra = 2 and by reading reverse we get 2825

The above could be summarized as under

TOTAL 8309

In this stanza, JagannAtha dAsa explains the existence of the number of rUpa-s in food items like Milk, Ghee, Jaggery and fruits and respective rasa rUpa-s as summarized above by the aMkanAM vAmatOgatiH methodology as described in the earlier stanza.

vishada sthira tIxNavu nirahara

rasadoLu mUraidu sAvira

trishatanava rUpagaLa chiMtisi, bhuMjipudu viShaya

shvasana tatvEsharoLagiddI

pesariniMdali karesuvanu dhE

nisidarI pari manake poLevanu balla vibudharige..........HKAS_04-06

vishada = xIra rasa vishESha

sthira = ghR^ita rasa vishESha

tIxNavu = bella rasa vishESha

nirahara = phala rasa vishESha

rasadoLu = in the above 4 rasa-s

mUraidusAvira = (3+5)1000 = 8000

trishatanava = 3x100 = 300 plus 9 =309

rUpagaLa = totally 8309 rUpa-s

chiMtisi = meditating on those rUpa-s

bhuMjipudu = accept food

viShaya = food ítems fit for consumption i.e. niShiddha (forbidden) ítems not allowed

shvasana = mukhyaprANa dEvaru

tatvEsharoLu = in 24 tatvAbhimAni dEvata-s

iddu =existing as aMtaRyAmi rUpa

I pesariniMdali = by the names of vishada, sthira, tIxNa and nirahara

karesuvanu = called by those names

I pari dhEnisidara = if we meditate on these rUpa-s

balla = those who have understood the above through a proper spiritual guide

vibudharige = knowledgeable persons

manake = in their minds

poLevanu = manifests Himself for them

Referring to the earlier two stanzas with the following table:-

guDa tIxNa tI=1, xNa=x+Na=10+5 1105 5101

phala nirahara ni=5, ra=2, ha=8, ra=2 5282 2825

TOTAL 8309

The four states of a food/phala item being, tender (eLe kAyi), just raw (balitu), just ripe (mAgide) and fully ripe (phala) are analogous to xIra, ghR^ita, guDa and phala. In conventional understanding the word ‘phala’ is also referred to any agricultural product like rice, wheat or any other item.

The four states above are akin to the stages of a person’s life, child, youth, middle age and old age.

The following number of rUpa-s in the respective names restated below:-

vishada = 384

sthira = 29

tIxNa = 5101

nirahara = 2825

totaling to 8309 rUpa-s should be meditated upon while eating food.

Those persons who contemplate while eating their food that ParamAtma (in 8309 rUpa-s ) pervades in the items of xIra, ghR^ita, guDa and phala in their respective states as tender (eLe kAyi), just raw (balitu), just ripe (mAgide) and fully ripe (phala) by the above mentioned respective names of vishada, sthira, tIxNa and nirahara rUpa-s, He would manifest Himself in their minds of such knowledgeable persons.

kapila narahari bhARgavatraya

vapuSha nEtradi nAsikAsyadi

shapharanAmaka jivheyali daMtadali haMsAkhya

tripadipAdya hayAsya vAchyado

Laparimita sukhapuRNa saMtata

kR^ipaNaroLagiddavaravara rasa svIkarisi koDuva……… HKAS_04-07

kapila = kapila nAmaka ParamAtma

narahari = narasiMha ParamAtma

bhARgava = ParashurAma dEvaru

traya = the above three

vapuSha = from toe to head in the sthUla dEha

nEtradi = in the two eyes

nAsika = in the nose

Asyadi = in the face

shapharanAmaka = matsya rUpi ParamAtma

jivheyali = in the tongue

daMtadali = in teeth

haMsAkhya = haMsa rUpi ParamAtma

tripadipAdya = tri-pAda gAyatri maMtra

hayAsya = hayagrIva dEvaru (haya = horse, Asya = face)

vAchyadoLu = in words

aparimita = infinite

sukhapuRNa = blissful ParamAtma

saMtata = always

kR^ipaNaroLagiddu = in our dEha (another meaning = an hungry person)

avaravara = those respective bhOjya rasa-s

rasa = rasa

svIkarisi = accepts

koDuva = via His biMba kriya and provides satisfaction to the jIva

In this stanza, JagannAtha dAsa explains how the process of eating food is like a yaj~na and how it is connected to various iMdriya-a and their respective bhagavadrUpa-s.

kapila ParamAtma pervading in our two eyes, sees the food we eat and gives the satisfaction to the eyes to have seen the same.

narasiMha ParamAtma pervading in our nose, smells the food we are about to eat and gives the satisfaction to the nose about the aroma of the food.

parashurAma ParamAtma pervading in our mouth, accepts the food and satisfies us.

matsya ParamAtma pervading in our tongue, tastes the food we eat and provides satisfaction to the jIva.

haMsa ParamAtma pervading in our teeth, chews the food we eat and makes the rasa-s available for the tongue and helps us to swallow the same.

gAyatri maMtra is referred here as the tripAdi maMtra. HayagrIva ParamAtma pervading in words makes us speak.

Infinitely blissful ParamAtma, pervades in our face in various iMdriya-s in aMtaRyAmi rUpa-s and performs various tasks but He remains unaffected by the results of those tasks. Although He remains in the substratum of our sharIra in His aMtaRyAmi rUpa, He is entirely different from them by possessing infinite virtuous qualities and remaining a mass of unending knowledge and limitless happiness.

He pervades in our dEha and absorbs the respective rasa-s from the food we eat and satisfies the jIva-s.

shri saMkaRShNa oDeyar explains “kR^ipaNa” as dEha as well as dEvata-s (niShkiMchanaru). In the process of eating, when considered as a ‘mahAsuyaj~na’, ParamAtma segregates the rasa-s and provides ‘upachaya’ - nutrition and growth to the dEha and ‘AtmapradaRshana’ to the tatvadEvata-s. Thus both meanings are applicable. A hungry person is also called ‘kR^ipaNa’.

Many commentators write about the ‘puruSha’ as having eyes, nose, mouth, teeth, tongue and skin and explain their tasks in this context, whereas, shri saMkaRShNa oDeyar clarifies that ParamAtma pervades from toe to head in the sthUla dEha and performs the various tasks of the process of eating. Kapila ParamAtma pervades in khaMDa rUpa in the eyes but pervades as akhaMDa rUpa in the entire sharIra.

The table below summarizes the above discussion:-

agaNitAtma subhOjana padA

RthagaLa oLage akhaMDavAdoM

dagaLinoLanaMtAMshadiMdali khaMDaneMdinisi

jagadi jIvara tR^ipti paDisuva

svagata bhEdavivaRjitana I

Rbageya rUpavanaritu bhuMjisi aRpisuvanaDige………….HKAS_04-11

agaNitAtma = infinite number of rUpa-s (of ParamAtma)

subhOjana = good food (forbidden or prohibited food not allowed)

padARthagaLa oLage = in those (food) items

akhaMDa = as akhaMDa rUpa (e.g. a heap of rice)

oMdoMdagaLinoLu = in each part i.e. in each grain of rice

anaMtAMshadiMdali = infinite rUpa-s in infinite parts of a grain of rice

khaMDaneMdinisi = so called khaMDa rUpa (the heap of rice is the akhaMDa rUpa whereas a single grain of rice is considered as khaMDa rUpa)

jagadi = in this world

jIvara = for chEtana-s

tR^ipti paDisuva = satisfies them by accepting food

svagata bhEdavivaRjitana = there is no difference between Himself and various parts of His body like limbs, nails, hair etc nor His various aMtaryAmi rUpa-s.

IRbageya = two types (of rUpa-s)

rUpavanu = khaMDa rUpa and akhaMDa rUpa

aritu = understanding so

bhuMjisi = eat food

avanaDige =at the feet of this akhaMDAkhaMDa ParamAtma

aRpisu = offer them

It is impossible to keep count of the number of rUpa-s displayed by ParamAtma. The infinite guNa rUpa-s of ParamAtma (agaNitAtma). This agaNitAtmaka exists in good food (prohibited food not allowed) either in khaMDa rUpa or akhaMDa rUpa.

Thus in the entire food together, He exists in His akhaMDa rUpa whereas in every grain of rice He is seen to be in His khaMDa rUpa. Just as the food is understood to have khaMDa and akhaMDa rUpa, in the same way our entire body is akhaMDa rUpa whereas every part of the body can be understood to be khaMDa rUpa. ParamAtma pervades in our entire body and by the process of eating He provides nutrition and growth to the dEha and satisfaction. Existing in His aMtaRgata rUpa as khaMDAkhaMDa rUpi and in the rasa-s too He accepts the rasa-s and provides nutrition and satisfaction to the body by his biMba kriya.

Thus there is no mutual difference in guNa, rUpa, kriya, avatAra, parts of His body in the ParamAtma who does the kriya of eating – meaning each guNa of ParamAtma are full of infinite number of guNa-s, that is why there is no mutual difference in his different names, different rUpa-s, different shape or different expressions and thus all His kriya-s are complete by themselves. Therefore, there is no difference between His avatara of matsya, rAma kR^iShna or any other avatAra for that matter. Neither is there any difference in the various parts of His body. One part of his body can perform the function of any other part of His body – meaning – He can see with His hands, hear with His feet etc.. Since He is a body mass of knowledge and happiness He has these qualities.

The human being has parts of the body such that one part can perform only one type of function but not carry out the function of another part. That is why ParamAtma is bizarre compared to the jIva. Thus ParamAtma, who is entirely different from jIva-s and jaDa-s and also having the quality of no difference between Himself and various parts of His body like limbs etc.., furthermore has no difference in His pervaded rUpa in the khaMDAkhaMDa rUpa of the food (bhOjya) and khaMDAkhaMDa rUpa of the sharIra (bhOktR^i).

JagannAtha dAsa says that a person must eat food with the understanding that the process of eating food is a mahAyaj~na and offer the same at the Feet of the Lord amid understanding of His existence in the two entities i.e. bhOjya and bhOktR^i and that via His biMba kriya, He eats all foods and accepts all rasa-s and provides satisfaction to the pratibiMba jIva.

I pariyalarituMba nara ni

tyOpavAsi nirAmayanu ni

ShpApi nitya mahatsuyaj~nAgaLAcharisidavanu

pOpudippudu bappudella ra

mApatigadhishThAnavennu kR^i

pApayOnidhi mAtanAlisutiha jananiyaMte HKAS_04-12

I pariyali =as described in the earlier stanza

aritu = understanding so

uMba = the one who eats food

nara = person

nityOpavAsi = gets the phala (benefit) of having fasted everyday (even though he eats food everyday)

nirAmayanu = nirOgi – has no diseases

niShpApi = no pApa-s

nitya = always

mahat = supreme

suyaj~nAgaLa = good yaj~na-s

Acharisidavanu = obtains phala of having performed those (yaj~na-s)

pOpudu = they (ahaM-mama i.e. pride and selfishness, aj~nAna – ignorance) would leave that person

ippudu = subsist the knowledge (ParamAtma-jIva relationship is Lord-servant type and that ParamAtma is svataMtra)

bappudu = would get in future (j~nAna, bhakti & vairAgya and thus aprarOxa)

ella = all these specialities

ramApatige = to ParamAtma

adhishThAna = place of normal residence (meaning that He is the Regulator)

ennu = understand so

kR^ipApayOnidhi = kind ParamAtma

mAtanu = the requests of His devotees as per their yOgyata

jananiyaMte = just like a mother

Alisutiha = listens with love

JagannAtha dAsa says that a person who eat food with the understanding that the process of eating food is a mahAyaj~na and offer the same at the Feet of the Lord amid understanding of His existence in the two entities i.e. bhOjya and bhOktR^i and that via His biMba kriya, He eats all foods and accepts all rasa-s and provides satisfaction to the pratibiMba jIva, such a person is considered to be fasting always -‘nityOpavAsi’ and would be entitled to the phala equivalent to those who really observe fast. Such a person would not have diseases -‘nirOgi’ and remain healthy and thus be sinless -‘niShpApi’.

Such persons are entitled for the phala obtained for performing prANAgnihOtra and paMchAgnihotra yaj~na-s and they would be redeemed of all the incidents from

• Current experiences – ‘ippudu’

• Past experiences – ‘pOpudu’

• Future situations – ‘bappudu’

when we understand that ParamAtma is the Controller and Regulator and offer our action of this ‘mahayaj~na’ to Him.

Another way of looking at this is – crores of jIva-s are bound to the liMga dEha, tri-guNa-s and flow of kaRma and thus bound to the saMsAra – cycle of birth and death. Providing salvation to such kaRma bound jIva-s is the reason for this sR^iShTi.

saMchita kaRma i.e. accumulated kaRma which was not experienced in the previous janma is experienced in the current janma would ‘pOpudu’ meaning this would go. AgAmi kaRma i.e the kaRma experiences due to come in the next janma would ‘bappudu’ would arrive now. Only the ‘prArabdha’ kaRma would ‘ippudu’ meaning - remain until lImga dEha bhaMga.

ParamAtma causes and regulates all the above and that if we always meditate on him, then the kind ParamAtma would protect us just as a mother listens to her child and protects him.

eraDu kOshada oLahorage saM

karuShaNaidu sulaxadarava

tteraDu sAviradELadhika shatarUpagaLa dharisi

karesikoMba manOmayanu eM

daravidUranu IreraDu sA

virada munnorAda mElnAlkadhika eppattu…………………..HKAS_04-14

eraDu kOshada = annamayakOsha indicating sthiti and prANamayakOsha indicating apa

oLahorage = inside (aMtastha) and outside (bahishcha)

saMkaruShaNa = saMkarushaNa ParamAtma

(saMkaruShaNa means sa =7, M=0, ka=1, ru=2, Sha=6, Na=5 and reading the

values in reverse order we get 562107 rUpa-s)

aidu sulaxada = 500000

aravatteraDu sAvirada = 62000

ELadhika shatarUpagaLa = plus 107

dharisi = taking those rUpa-s

karesikoMba = called so

manOmayanu eMdu = as manOmaya

aravidUranu = far away from dOSha-s (VAsudEva ParamAtma)

(VAsudEva means vA=4, su=7, dE=3, va=4 and reading this in reverse we get 4374 rUpa-s)

IreraDu sAvirada = (2x2)x1000= 4000

munnorAda = 300

mEl nAlkadhika eppattu = plus 74, thus totally 4374 rUpa-s

In this and the next stanza, JagannAtha dAsa explains about manOmayakOsha and vij~nAnamayakOsha.

manOmayakOsha

This treasury has a higher proportion of ‘tEja’ and supports manas.

saMkaRShaNa ParamAtma is the abhimAni for manOmayakOsha.

This is enveloped by two reserves:-

The first reserve is made up of aMtaHkaraNa, ahaMkAra, chitta, buddhi, and manas their respective abhimani dEvata-s garuDa, shESha, R^idra, iMdra and kAma pervade along with their consorts perform various tasks.

The second reserve is made up of vak, shrOtra, shabda, and AkAsha. And vAgAbhimAni is agni dEvaru (kaRmEMdriya), shrOtrAbhimani is digdEvata-s (j~nAnEMdriya), shabdAbhimAni is prANadEvaru (paMchabhUta) and AkAshAbhimAni is gaNapati (paMchabhUta) respectively.

saMkaRShaNa ParamAtma (abhimAni dEvata for manas) is worshipped by the above tatvAbhimani-s. saMkaruShaNa ParamAtma exists in 562107 khaMDa rUpa-s and does the kriya-s related to manas thru the abhimAni dEvata-s via mukya prANa dEvaru. manOmaya supports our manas. This kOshAbhimAni saMkaruShaNa is called ‘manomaya’.

vij~nAnamayakOsha

VAsudEva ParamAtma is the abhimAni dEvata for vij~nAnakOsha

VAsudEva is far away from any dOsha (meaning He has no dOsha-s at all) and He is the provider of mOxa. He pervades in 4374 rUpa-s.

The next verse indeed connects this explanation further.

rUpadiM vij~nAna mayaneMb

I pesariniM VAsudEvanu

vyApisiha mahadAdi tatvava tatpatigaLOLage

I puruShanAmakana shubhasvE

dApaLenisi ramAMba tA bra

hmAparOxigaLAdavara liMgAMga keDisuvaLu………..................HKAS_04-15

rUpadiM = 4374 rUpa-s of VAsudEva ParamAtma as described in the earlier stanza

vij~nAna mayaneMb = in the vij~nAnakOsha in akhaMDa rUpa (as VAsudEva)

I pesariniM =called as vij~nAnamaya

VAsudEvanu = VAsudEva ParamAtma

mahadAdi tatvava = primarily mahatatva and others

tatpatigaLOLage = tatvAbhimAni dEvata-s chatuRmukha Brahma and vAyudEvaru and others

vyApisiha = pervades there and also now indicating the AnamdamayakOsha

I puruShanAmakana = this PuruSha i.e. VAsudEva ParamAtma

shubha = auspicious

svEda = sweat

apaLu = so called udaka rUpa

enisi = virajA river formed by the sweat of VAsudEva ParamAtma

ramAMba =ramAdEvi

tA = she (laxmIdEvi)

brahmAparOxigaLAdavara = those jIvanmukta-s who have been blessed with the daRshana of svarUpa hR^idayagata biMba rUpa ParamAtma

liMgAMga = the liMga dEha (which is anAdi and is the reason for this saMsara –cycle of birth and death) of such sAdhaka-s

keDisuvaLu = would be destroyed during praLaya

In this stanza JagannAtha dAsa describes the vij~nAnamayakOsha. This treasury has a higher proportion of ‘vAyu tatva’.

Brahma and vayu are the abhimAni dEvata-s of this. VAsudeva ParamAtma is the kOshAbhimani for vij~nAnamayakOsha and He pervades here in His akhaMDa rUpa.

VAsudEva ParamAtma is worshipped by the respective tatvapati-s and abhimAni dEvata-s. He exists in 4374 rUpa-s.

VAsudEva ParamAtma is referred here as ‘PuruSha’ in this stanza.. Thus VirajA River was born from the sweat of ParamAtma. ramAdEvi (ramAMba), who is the abhimAni dEvata for Viraja River is “svEdApaLenisi”, does liMga dEha bhaMga (liMgAMga keDisuvaLu) of those mukti yOgya jIva-s who have been blessed with the daRshana of svarUpa hR^idayagata biMba rUpa ParamAtma (brahmAparOxigaLAdavara).

The ‘brahmAparOxigaLAdavara’ jIva-s are attached to anAdi dEha, which is the reason for their baMdhana in saMsAra. After obtaining brahmAparOxa the mukti yOgya jIva-s complete their sAdhana would remain in BrahmalOka and during mahapraLaya they would bathe in Viraja River along with Brahma and at that time the liMga dEha attached to them would be separated (liMga dEha bhaMga) and the jIva would be released from bondage.

aidusAvira nUra ippa

ttaidu nArAyaNana rUpava

tA dharisikoMDanudinadi AnaMdamayanenipa

aidu laxada mEle eMbha

ttaidu sAvira nAlku shatagaLa

aidu kOshAtmaka viriMchAMDadOLu tuMbihanu……….HKAS_04-16

nArAyaNanu = nArAyaNa ParamAtma (nArAyaNa = nA=5, rA=2, ya=1, Na=5, reading reverse this comes to 5125 rUpa-s)

aidusAvira nUra ippattaidu rUpava = 5125 rUpa-s

tA dharisikoMDu = known by those many names

anudinadi = everyday

AnaMdamayanenipa = by the name AnaMdamaya in AnaMdakOsha

aidu kOshAtmaka = in the five kOsha-s decribed until now as annamaya, prANamaya, manOmaya, vij~nAnamaya and AnaMdamaya

aidu laxada mEle eMbhattaidu sAvira nAlku shatagaLa =585400

viriMchAMDadOLu = in brahmAMDa (viriMcha = Brahma, aMDa = dEha)

tuMbihanu =pervades in his 5 rUpa-s of aniruddha, pradyumna,

saMkaruShaNa, Vasudeva, & narAyaNa.

In this stanza, JagannAtha dAsa begins with the explaination the fifth

AnaMdamayakOSha.

This treasury is related to AkAshatatva. ramAdEvi who is the abhimAni dEvata for avyaktatatva is the abhimAni dEvata for this kOsha. shrIman nArAyaNa is the prime abhimAni dEvata for this kOsha. shrIman nArAyaNa is also known by the name in His akhaMDa rUpa as AnaMdamaya in this kOsha and has 5125 khaMDa rUpa-s as indicated above.

In the second part of the stanza, JagannAtha dAsa summarizes the all the

kOsha-s and the number of rUpa-s as indicate in the chart below:-

TOTAL = 585400

Thus in five different kOsha-s of annamaya, prANamaya, manOmaya. vij~nAnamaya and anaMdamaya, ParamAtma exists in different number of rUpa-s in each of them as aniruddha pradyumna saMkaRShaNa, vasudEva and nArAyaNa in a total of 585400 rUpa-s and does the kriya-s of those kOsha-s through their abhimAni dEvata-s and makes us do the kriya-s by pervades in the entire brahmAMDa.

nUravoMdu surUpadiM shAM

tIramaNa tAnannanenipai

nUra mElmUradhikadasha prANAKhya pradyumna

tOrutihanaivattaidu vi

kAra manadoLu saMkaruShaNai

nUru chaturAshIti vij~nAnAtma vishvAKhya… HKAS_04-17

shAMtIramaNa =aniruddha ParamAtma (consort of shAMtI dEvi)

nUravoMdu = 101

surUpadiM = rUpa-s

tA annanenipa = by the name ‘anna’ (a=1, na+na=5+5=10 and reading this reverse we get 101 rUpa-s)

pradyumna = Pradyumna PramAtma (consort of kR^iti dEvi)

ainUra mEle = 500 plus

mUradhikadasha = 13 thus totalling to 513

prANAKhya = by the name ‘prANa’ (pa+ra=1+2=3, a=1, Na=5 and reading reverse 513 rUpa-s

tOrutihanu = exhibits Himself

aivattaidu = 55 rUpas-s

vikAra = fickle minded

manadoLu = in manOmaya kOsha called as ‘mana’ (ma=5, na=5 and reading this in reverse comes to 55 rUpa-s)

saMkaruShaNa = saMkaruShaNa (consort of jayA dEvi)

vishvAKhya = called as ‘vishava’ or vAsudEva ParamAtma (consort of mAya dEvi)

vij~nAnAtma = in vij~nAnakOsha called as vij~nAna (vi=4, ja+~na=3+5=8, na=5 reading reverse comes to 584 rUpa-s)

aidunUru = 500

chaturAshIti = 4+80=84 totally 584 rUpa-s

In this stanza, JagannAtha dAsa explains the akhaMDa rUpa-s of the i.e. the kOsha shabda vAchya rUpa-s of the annamaya, prANamaya, manOmaya. vij~nAnamaya kOsha-s explained earlier.

The following table captures the gist of the understanding.

nirupamAnamdAtma hari saM

karuShaNa pradyumna rUpadi

irutihanu bhOktR^igaLoLage tachChaktidanu yenisi

karesuvanu nArAyaNaniru

ddheraDu nAmadi bhojya vastuga

niruta taRpakanAgi tR^iuptiyanIva chEtanake.........HKAS_04-08

nirupama = No example such as Him among the crores of jIvAs

AnaMdAtma = has mass of happiness devoid of ignorance, or asurAvesha

hari = ParamAtma

saMkaruShaNa = as saMkaruShaNa ParamAtma in j~nAnEMdriya-s

pradyumna = as pradyumna ParamAtma in kaRmEMdriya-s

rUpadi = in the above two rUpa-s

irutihanu = exists

bhOktR^igaLoLage = in those who are eating

tachChaktidanu = gives the necessary capabilities to perform the act of eating

yenisi karesuvanu =called so

nArAyaNa = nArAyaNa ParamAtma

aniruddha = aniruddha ParamAtma

eraDu nAmadi = by these two names

bhojya vastuga = in the food (as nArAyaNa) and in water (as aniruddha)

niruta = always

taRpakanAgi = as the Satisfier of hunger and thirst

tR^iuptiyanu = satisfaction for hunger and thirst

Iva = gives

chEtanake = to all jIva-s

Ever happy ParamAtma possesses infinite knowledge, happiness, strength,beauty and thus known as chidAnaMdaika dEhanu (body mass of unusual happiness and inherent knowledge) and there is no example such as Him among the crores of jIvAs.

He exists as hari in the manas, as saMkaRShaNa and pradyumna in j~nAnEMdriya-s and kaRmEMdriya-s repectively in the chEtana-s who are eating the food. chEtana-s do not have their own potency to eat food, therefore ‘hari’ creates the desire in the manas, saMkaRShaNa activates the j~nAnEMdriya-s and pradyumna does the kriya of eating the food. ParamAtma is thus tachChaktidanu (gives the necessary capabilities to perform the act of eating) i.e. does biMba kriya by coordinating the manas, j~nAnEMdriya-s and kaRmEMdriya-s by accepting only food items fit for consumption (niShiddha ítems not allowed) where He exists as nArAyaNa in food and aniruddha in water for satisfying hunger and thirst and also in the process of digestion.

The above discussion is summarized in the table below:-

VAsudEvanu oLahorage ava

kAsha koDuva nabhasthanAgi ra

mAsamEta vihAra mALpanu paMcharUpadali

A sarOruha saMbhavA bhava

vAsavAdyamarAdi chEtana

rAshiyoLagihaneMdu aritavanavane kOvidanu……….HKAS_04-09

VAsudEvanu = VAsudEva ParamAtma

oLage = inside our sharIra (allowing the food to enter our body)

horage = outside our sharIra (but in our mouth)

avakAshakoDuva = gives time to breathe while eating (acting as a one way valve for a particular process of either eating or breathing)

nabhasthanAgi = existing in the throat region

ramAsamEta = along with ramA dEvi (her 5 rUpa-s being shaMti, kR^iti, jayA, mAyA & mahAlaxmI)

paMcharUpadali = in His 5 rUpa-s of anirudha, pradyumna, saMkaRShaNa, VAsudEva and nArAyaNa (these rUpa-s are not different from His own)

vihAra mALpanu = enables kriya-s

AsarOruha saMbhava = chaturmukha Brama (sarOruha = in the Lotus Flower emanating from the navel PadmnAbha ParamAtma, saMbhava = Brahma)

bhava = R^idra (PARvatipati)

vAsava = iMdra (shachipati)

Adi = primarily these people and others

chEtanarAshiyoLage = in all chEtana-s

ihaneMdu = existing in aMtaRyAmi rUpa

aritavanavane = one who understands this

kOvidanu = truly knowledgeable person

VAsudEva ParamAtma along with His consort mAyAdEvi exists at the top of the throat region. He pervades inside and outside the throat and gives the opportunity for the chewed food and water to be driven down the throat into the belly through the gullet by simultaneously giving us opportunity to breathe too acting like a one way valve for a particular process of either eating or breathing. Inhaling and exhaling air is an important function which cannot be stopped at all. VAsudEva ParamAtma facilitates this action simultaneously along with the process of eating.

It must be understood that ParamAtma in His 5 rUpa-s of anirudha, pradyumna, saMkaRShaNa, VAsudEva and nArAyaNa (these rUpa-s are not different from His own) along with His consort ramA dEvi (her 5 rUpa-s being shaMti, kR^iti, jayA, mAyA & mahAlaxmI respectively) does the above task.

Existing in all chEtana-s right from Brahma (AsarOruhasaMbhava), born in the Lotus Flower emanating from the navel PadmnAbha rUpi ParamAtma, R^idra, iMdra and all other dEvata-s, gaMdhaRva-s, all jIva-s up to a blade of grass ParamAtma carries out the task of eating by the process stated above in His rUpa-s mentioned. In spite of doing this entire task He remains unaffected and entirely different from any of them.

JagannAtha dAsa says that those who understand this are truly knowledgeable persons – meaning that they are entitled for the complete anugraha of hari-vAyu.

VAsudEvanu annadoLu nA

nA subhaxyadi saMkaruShaNa kR^i

tIsha paramAnnadoLu ghR^itadoLagippananiruddha

A supaRNAMsaganu sUpadi

vAsavAnuja shAkadoLu mU

lEsha nArAyaNanu saRvatradali nelesihanu……………..HKAS_04-10

VAsudEvanu = VAsudEva (mAyapati)

annadoLu = food (rice)

nAnA subhaxyadi = in various types of sweet foods like laDDu, hOlige etc

saMkaruShaNa = saMkaruShaNa (jayApati)

kR^itIsha = pradyumna (kR^itipati)

paramAnnadoLu = in pAyasa (kheer)

ghR^itadoLage = in ghee (tuppa)

ippa = exists

aniruddha = aniruddha (shaMtipati)

A supaRNAMsaganu = garuDa vahana – kR^iShNa rUpi ParamAtma (supaRNa = garuDa dEvaru, aMsa = on the shoulder, ga = gamanAgamana = meaning travels around on garuDa’s shoulders)

sUpadi = in leafy vegetables

vAsavAnuja = upEMdra ParamAtma (iMdra’s younger brother)

shAkadoLu = in vegetables (except forbidden items)

mUlEsha = the Regulador for mUla praK^iti

nArAyaNanu = Lord narAyaNa (laxmIpati)

saRvatradali = in all food items

nelesihanu = pervades everywhere

mAyApati VAsudEva pervades in well cooked rice. jayApati saMkaruShaNa pervades in laDDu, hOlige and other sweet dishes. kR^itipati pradyumna in pAyasa (made from cooked rice or wheat and mixed with jaggery or sugar, cardamom & saffron). shAMtipati aniruddha exists in ghee (tuppa), shrI ParamAtma in leafy vegetables, upEMdra ParamAtma in well cooked vegetables and nArAyaNa Himself in all the food (non-prohibited) items described above. Thus ParamAtma pervades in all food items. A quick

reference chart is displayed below:-

mUru sAviradaRdhashata mE

lIradhikarUpagaLa dharisi sha

rIradoLagAnaMdamaya nArAyaNAhvayanu

IreraDu sAvirada mElmu

nnUru aidu surUpadiMdali

bhAratIshanOLippa navanItastha ghRutadaMte…… HKAS_04-18

nArAyaNAhvayanu =nArAyaNa ParamAtma

mUru sAvirada = 3000

aRdhashata =50

mElIradhika =plus 2. Thus totalling to 3052 rUpa-s

rUpagaLa dharisi = by those number of rUpa-s

sharIradoLage = in our sthUla dEha

AnaMdamaya = called by the name AnaMda (A=2, naM=50, da=3 and by reading reverse we get 3052 rUpa-s)

IreraDu sAvirada = (2x2)1000 = 4000

mElmunnUru aidu = plus 305

surUpadiMdali = totally 4305 rUpa-s

navanItastha = hidden in butter

ghRutadaMte = like ghee

bhAratIshanOLu = bhAratI ramaNa mukhyaprANa

ippa = exists in those respective kOsha-s in 4305 rUpa-s

As a joinder to the previous stanza, JagannAtha dAsa first explains the number of AnaMda shabda vAchya rUpa-s (3052 rUpa-s) in AnaMdamaya kOsha and then summarizes all of them as per the chart below.

TOTAL = 4305

JagannAtha dAsa states an example of how the ‘tuppa’ (ghee) is hidden in the butter but we cannot see the same. However, we can get the ‘tuppa’ when we heat the butter. In the same way the Regulator of everything, i.e. ParamAtma, by existing in His biMba rUpa in mukhyaprANa does and makes us do all kriya-s. Thus ‘bhAratIshanOLippa navanItastha ghRutadaMte’ does and makes us does all kriya-s by pervading in 4305 rUpa-s i.e. bhAratiramaNa mukhya prANaMtaRgata

mUradhika aivattu prANa sha

rIradoLaganiruddhanippai

nUru hannoMdadhikapAnanoLippai pradyumna

mUraneya vyAnanOLagaidare

nUru rUpadi saMkaruShaNai

nUru mUvattai dudAnanOLippa mAyEsha…………..HKAS_04-19

Aniruddhanu = aniruddha ParamAtma

prANa = prAna nAmaka vAyu dEvaru

mUradhika aivattu = 53 rUpas-

sharIradoLage = in our dEha

ippa =exists in the form of prAna

pradyumna = pradyumna ParamAtma

apAnanoLu = apAna nAmaka vAyu dEvaru

ainUru hannoMdadhika = 511 rUpa-s

ippa = exists in praNa kOsha

saMkaruShaNu = saMkaruShaNa paramAtma

mUrane = third rUpa

vyAnanOLage = vyAna nAmaka vAyu dEvaru

ai aidare nUru =55 rUpa-s

rUpadi ippa = in vyAna rUpa (vyA=4+1=5, na=5, and reading revers it comes to 55 rUpa-s

mAyEsha =vAsudEva ParamAtma

udAnanOLu = udAna namaka vAyu dEvaru (u=5,dA=3 na=5 and reading in the reverse order we get 535 rUpa-s

ainUru mUvattaidu = 535 rUpa-s in vijn~nAnamaya kOsha

In this stanza, JagannAtha dAsa explains how ParamAtma pervades in mukhya prAna dEvaru by His various rUpa-s of aniruddha, pradyumna, samkaRShaNa and vasudEva in those respective kOsha-s by pervading in different paMchaprANa nAma-s. The table below summarizes the explanation.

mUlanArAyaNanu aiva

ttELadhika ainUru rUpava

tALi saRvatradi samAnanOLippa saRvEsha

lIlegaivanu sAvirada mE

lELu nURhannoMdu rUpava

tALi paMchaprANaroLu lOkagaLa salahuvanu HKAS_04-20

mUlanArAyaNanu =mUla rUpi narayaNa

aivattELadhika = 57 more (than 500)

ainUru = 500

rUpava = totally 557 rUpa-s

tALi = exhibiting in those rUpa-s

saRvatradi = in all sthUla dEha-s

samAnanOLu = by being aMtaryami of samAna prAna

ippa = exists there as samAna vAyu (sa=7, ma=5, na=5, reading in reverse we get 557 rUpa-s)

saRvEsha = ParamAtma

paMchaprANaroLu = in prANa vAyu, apAna vAyu, vyAna vAyu, udAna vayu and samAna vayu

sAvirada mEle = 1000 plus

ELu nURhannoMdu = 711 rUpa-s

rUpava = totally 1711 rUpa-s

tALi = exhibiting in those rUpa-s

lIlegaivanu = performs and makes us perform various kriya-s by being in paMcha rUpa-s i.e. aniruddha, pradyumna, saMkaRShaNa, vAsudEva & nArAyaNa in those respective kOsha-s explained in HKAS_04-15 & HKAS_04-16

lOkagaLa = all praNi-s in the entire Universe with His 1711 rUpa-s

salahuvanu =protects

In this stanza, JagannAtha dAsa explains how srIman nArAyaNa pervades in samAna vAyu in 557 rUpa-s.

And finally He summarizes as per the table below:-

TOTAL = 1711

Thus Paramatma pervades with 1711 rUpa-s in the kOsha-s of annamaya, prANamaya, manOmaya, vij~nAnamaya and AnaMdamaya in their respective paMchaprANa rUpa-s of prANa, apAna, vyAna udAna and samAna vAyu and protects all the jIva-s in the entire Universe.

trinavati svarUpAtmakaniru

ddhanu sadA yajamAnanAgi

ddanala yama sOmAdi pitR^idEvatEgaLige anna

nenipanA pradyumna saMkaru

ShaNa vibhAgava mADikoM

DuNipa nityAnaMda bhOjanadAyi tuRyAhva……….HKAS_04-21

trinavati = 92

svarUpAtmaka = His own 92 rUpa-s

aniruddhanu = aniruddha ParamAtma

sadA = always

yajamAnanAgiddu = being the Regulator in the person who is performing the pitR^i kARya-s

anala = via agni dEvaru towards pitR^i-s

yama = via yama dEvaru towards pitAmaha-s

sOmAdi = via chaMdra dEvaru prapitAmaha-s and ‘Adi’ indicating vasu,R^idra ..

pitR^idEvatEgaLige = to the group of pitR^i-s, pitAmaha amd prapitAmaha

annanenipanu = the same aniruddha ParamAtma satisfies the pitR^i dEvata-s by calling Himself ‘anna’

pradyumna = pradyumna ParamAtma

saMkaruShaNa = saMkaruShaNa ParamAtma

vibhAgava mADikoMDu= separates the dEva bhAga and pitR^i-s bhAga (dEva

bhAga = 6 and pitR^i bhAga=3)

tuRyAhva = the same aniruddha ParamAtma calling Himself as ‘tuRya’

uNipa = takes those portions (bhAga) of anna to pitR^i-s via agni, to pitAmaha via yama and to prapitamAha via chaMdra as food and satisfies them

nityAnaMda bhOjanadAyi = this ParamAtma is permanently (nitya) happy (AnaMda) and provider of food (bhOjanadAyi)

Here JagannAtha dAsa explains the way in which how the anna reach pitR^i

dEvata-s.

The ever satisfied aniruddha ParamAtma is exists as ‘trinavati’ i.e. 93 names and acts as the Regulator in the person performing pitR^i kARya-s. The process of reaching the ‘anna’ to pitR^i-s can be looked at two ways:-

One way to look at the process of ‘shrAddha’ addresses the three departed persons of the kaRtR^i (the person performing the shrAddha as under:-

During pitR^i shrAddha

1. pitR^i – father of the kaRtR^i

2. pitAmaha – grandfather of the kaRtR^i

3. prapitAmaha -great grand father of the kaRtR^i

while during matR^i shrAddha

1. mAtA – mother of the kaRtR^i

2. mAtAmahi – mother-in-law of the mother of the kaRtR^i

3. mAtAprapitAmahi – mother-in-law of the mother-in-law of the mother of the kaRtR^i

trinavati is connected to the following:-

aShTavasugLu = 8 (eight vasu-s)

EkAdashaR^idraru = 11 (eleven R^idra-s)

dvAdashAdityaru = 12 (twelve Aditya-s)

TOTAL = 31

If this 31 is multiplied by 3 rUpa-s i.e. pradyumna, saMkaruShaNa and vAsudEva then 31x3=93. This is ‘trinavati’ svarUpAtmaka.

Another way to look at the process of shrAddha is that there are two classes of dEvata-s:-

vishwE dEvata-s = 10

pitR^I dEvata-s = 21 (amURta gaNa =3 and mURta gaNa=4 thus total = 7. This 7 is multiplied by 3 rUpa-s of pradyumna, saMkaruShaNa and vAsudEva. Thus 7x3=21).

Total dEvata-s = 31

agni, yama and chaMdra are the adhipati-s to reach the ‘anna’ to the above dEvata-s. Thus 31x3=93. Hence trinavati rUpa-s

aniruddha ParamAtma having 93 rUpa-s as explained above, acts as the Regulator in the kaRtR^i calls Himself as ‘yajamAna’ and the same aniruddha in the rUpa of pradyumna is ‘anna’ for pitR^i-s and in the rUpa of saMkaruShaNa separates the dEva bhAga and pitR^i-s bhAga (dEva bhAga = 6 and pitR^i bhAga=3) totally 9 parts (vibhAgava mADikoMDu) and the same aniruddha in the name of ‘tuRya’ accepts the ‘svAkhya rasa’ in the form of vAsudEva ParamAtma and reaches the same to pitR^i dEvata-s in three routes:-

1. via agni dEvaru towards pitR^i-s

2. via yama dEvaru towards pitAmaha-s

3. via chaMdra dEvaru prapitAmaha-s

This is similar to the example of a pregnant woman eating food and and reaching food/nutrition to the foetus/baby thus “uMDuNipa”

> > Another way to look at the process of

> > shrAddha is that there are two

> > classes of dEvata-s:-

> > vishwE dEvata-s = 10

> -- Can you please let me know who are these 10 vishwe devatas.

They are companions of departed souls. In the vaivashvata

manvantra, they are 'born' to Vishva, the daughter of Daxa,

and Dharma as 'niyamaka' for all pitR^i puja.

They are kratu, daxa, sava, satya, kama, kala, dhuri,

lochana, pururava, and Ardrava.

pururava, Ardrava, lochana, dhuri and kratu

were later born as upa-pandavas to Draupadi.

> > pitR^I dEvata-s = 21 (amURta gaNa =3 and mURta gaNa=4 thus total =

> who are amurta and murta ganas among pitru devathas

pitR^i-s are children of devata-s and they are of many kinds. The division is based on several things. Sometimes they are divided into seven based on their protection of departed souls in seven places [HKS 14.14]

Sometimes it is based on how they take the offerings and bhagavata 4.1.? divides them into 4 and then 2.

I read in an old magazine[j~nAna vahini] that among the seven categories of pitR^i-s, 4 are in sUxma[amUrta] rUpa and 3 are in stUla rUpa. Any way, I don't know how reliable this info is.

> 7. This 7 is multiplied by 3 rUpa-s of pradyumna, saMkaruShaNa and > vAsudEva. Thus 7x3=21).

What relevance does pradyumna, saN^karuShaNa have here?

I thought that the 3 here refers to the aniruddha rUpa-s in pitR^i, pitAmaha, prapitAmaha or the three ahaN^kAra-s [cf.HKS 14.1]

> rUpa of saMkaruShaNa separates the dEva bhAga and pitR^i-s bhAga (dEva

> bhAga = 6 and pitR^i bhAga=3) totally 9 parts (vibhAgava mADikoMDu) and

>--- Who are the devathas for whom these 6 bhagas go

Basically pitR^i gaNa is huge. Among them ten are pradhAnas but it reaches all vishvedevata-s as well[Mbh]. Yama, Chandra and Agni[Kavyava] are their superiors and they in turn have Vasu, Rudra and Aditya as their deva-s.

Regards,

Meera Tadipatri

sukumar

ShaNNavatinAmakanu vasu mU

kkaNNa bhAskararoLage niMtu pra

panna ranudina niShkapaTa sadbhaktiyali mALpa

puNya kaRmava svIkarisi kA

ruNya sAgaranA pitR^igaLige

gaNya sukhavittavara porevanu ella kAladali .....HKAS_04-22

ShaNNavati nAmakanu = aniruddha ParamAtma having 96 names

vasu = in aShTavasu-s ahaMkaratraya as pradyumna with 24 rUpa-s

mUkkaNNa = in EkAdashaR^idra-s ahaMkAratrya as saMkaruShaNa with 33 rUpa-s

bhAskarara = in dvAdashAditya-s ahaMkAratraya as vAsudEva with 36 rUpa-s

oLage = in the above dEvata-s

niMtu = existing in His aMtaryAmi rUpa

prapannaru = knowledgeable persons who understand so

anudina = everyday (one day for the pitR^i-s is equal to one year for living humans)

niShkapata = free from fraud or true hearted

sadbhaktiyali = with a strong sense of superior devotion

mALpa = one who does so

puNya kaRmava = pitR^i kaRma considered as puNya yaj~na

svIkarisi = accepted by aniruddha ParamAtma

kAruNya sAgaranu = His kindness as huge as the sea

A pitR^igaLige = to the pitR^i dEvata-s (pitR^i, pitAmaha & prapitAmaha)

agaNya sukhavittu = unlimited happiness

avara = those pitR^i-s and the adhikAri

ella kAladali = at all times

porevanu = protects them by providing them j~nAna, bhakti, aishvarya, putra, poutra etc..

shrI saMkaRShaNa oDeyar explains in his commentaries as to how ShaNNavati nAmaka ParamAtma (having 96 names) accepts the anna offered by performing pitR^i kaRma considered as puNya yaj~na via 96 different types of shraddha-a indicated below:-

manvAdi-s 14

yugAdi-s (starting of yuga-s) 4

mEShAdiparvakAla-s 12

amAvAsya-s 12

mahAlaya (pitr^ipaxa) 15

vyatIpAta-s 12

vaidhR^iti-s 12

tisrAShTa-s 15

TOTAL = 96

1. 14 manvantara-s

2. kR^ita, trEta, dvApara and kaliyugAdi days

3. 12 saMkramaNa-s (mEshAdipaRvakAla-s)

4. 12 amAvAsya-s

5. 15 days in PitR^i paxa (bhAdrapAda kR^iShNa paxa)

6. vaidhR^iti and vyatIpAta yoga (2 in every month totals to 24)

7. pUrvedyu, ashTaka, anvashTaka (saptami, aShTami and navami) of bhAdrapada, mArgashira, puShya, mAgha and phAlguna kR^iShNa paxa-s, totals to 15)

As the Regulator of pitR^i-s in aShTavasu-s ahaMkaratraya as pradyumna with 24 rUpa-s, in EkAdashaR^idra-s ahaMkAratrya as saMkaruShaNa with 33 rUpa-s and in dvAdashAditya-s ahaMkAratraya as vAsudEva with 36 rUpa-s and above that via agni for pitR^i-s, via yama for pitAmaha and via chaMdra for prapitAmaha (total=96), is known as pradyumna in anna, divides the rasa-s as saMkaRShaNa and provides AnaMda as vAsudEva.

Thus those who perform the shrAddha with a true heart (niShkapaTa) and with a strong sense of superior devotion and offer it at the feet of ShaNNavati (aniruddha) ParamAtma, He would bestow them with unlimited happiness at all times and protect them by providing them j~nAna, bhakti, aishvarya, putra, poutra etc..

Verse 21 and 22 should be read together to get the whole picture.

The purport is that 93 forms of Bhagavan present in karta,

karma and kriya are worshipped especially on 96 days.

> 1. 14 manvantara-s

> 2. kR^ita, trEta, dvApara and kaliyugAdi days

> 3. 12 saMkramaNa-s (mEshAdipaRvakAla-s)

> 4. 12 amAvAsya-s

> 5. 15 days in PitR^i paxa (bhAdrapAda kR^iShNa paxa)

> 6. vaidhR^iti and vyatIpAta yoga (2 in every month totals to 24)

There are only 27 yoga-s and thus it cannot be two every month.

It is 26 in a year.

> 7. pUrvedyu, ashTaka, anvashTaka (saptami, aShTami and navami) of

> bhAdrapada, mArgashira, puShya, mAgha and phAlguna kR^iShNa paxa-s,

> totals to 15)

12 days -- you have already included bhAdrapada in PitR^i paxa.

Pls. refer to Sri Sankarshana Odeyaru's comm. on this.

Regards,

Meera Tadipatri

> Moudgalya

On Thursday, April 28, 2005 Sukumar S C" <sukumar at tataelxsi.co.in>

>>pitR^i-s are children of devata-s and they are of many kinds.

> Is these pitris are different from what I have in my mind - i.e., a la my

> father, grand father etc.,

Yama, Chandra and Kavyava[Agni]present in the departed souls are the pitrupathi-s whom we worship on all these days. Pitru puje is done to these devata-s with the prayer to protect the departed souls and bless our progeny.

> Why we reach pitru loka. Is it due to papa karma or due to punya karma or is

> it a normalcy.

Depends on the kind of punya karma.

> If it is due to punya karma then do we first go to naraka and then to pitru

> loka or vice versa.

I am not sure where we go first! -- have heard that we

first go to naraka.

There are broadly two mArga-s -- one for those who return back to samsara and other for those who have no return. This has been discussed in BSB 4.2. and the next pAda.

The soul departs along with a part of pancha bhUta-s and tanmatra-s. Those who have done good deeds like community work ityadi exit thr' the daxanAyana nADi. There are 50 daxinAyaNa nADi-s and 50 uttarayaNa nADi in the deha.[ayaNa here means rays of the [internal]sun which illuminates the interior of the nADi-s and this has nothing to do with death during daxiNayana parvakala]. They take the daxanAyana mArga presided by Bharati [cf. shatprashna] and go to dhUma loka, dina loka, Krishnapaxaloka etc., before reaching pitruloka, and finally to Somaloka[Chan. 5.10.2ff]. This is the last stop for these jIva-s who have to return back, and once they exhaust these nashvara/anitya/temporary punya they are kicked out of this place and descend either by the same route or diferrent one depending on their pApa. There are sufferings/dukha in these path as well.

The aparoxs j~nAni-s who have exhausted their prArabdha karma and go to upper world beyond janaloka exit thr' the uttaryaNa nADi presided by Mukhya vAyu. They take the suklapaxa route of no return to samsara.

> Also there is svarga loka and how and why we reach there.

Due to the Acharane of 'good' karma-s[following vidhi and nisheda]

one goes to the svarga loka [BSB 3.1.10.9-12].

> Is there a division in punya that we gather here and based on the same we

> get to svarga / pitru loka.

Yes indeed! The good nitya punya stays always with the jIva -- in general anything and everything that is done with Bhagavan as the focus and that which helps to realize the doership of Hari thr' sadagama-s is nitya punya. Every other 'good deed' is anitya and gets exhausted in all these Svarga, Chandra, pitruloka-s, and the jIva returns back to the cycle of birth and death agony.

> Pls correct my understanding. Once we die, for gaining sthula deha we need > anna which will be provided by our progenies in the form of pinda.

Not quite -- the anna is to pitR^i devata-s who protect these departed souls. It doesn't directly help in getting the stUla deha.

After exhausting the quota of pain/joy, the jIva descends back within a year and enters rain, grain cycle till it gets the right 'body'. The jIva that enters rain, grain doesn't suffer till it enters the womb of its 'mother'.

> Thus with the help of pinda we reach pitruloka.

The departed ancestor can be in any loka -- pitru loka is not a guaranteed place!

Note that the pitruloka is the loka of pitrugaNa devata-s. Depending on the karma, our departed ancestors can be of any 'form' and 'stay' in any of the seven places and that is one of the reasons why saptanna is kept[HKS 14.14]in pitR^i

kArya[?]

> What are the ill effects on a soul after death which has not given a birth

> for a son.

There is no ill effect at all!

'Putra' is someone who saves us from the naraka called 'puth'. This term need not apply to one's son.

Acharya in his MBTN 12.18, points out even if one doesn't have children he can still get sadgati like dharmabhUshana:

ato.anyathA sutAnR^ite vrajanti sadgatiM narAH |

yathaiva dharmabhUshhaNo jagAma sandhyakAsutaH || 12\.18||

[Often people misread the passage in Mbh re Rishhi-s telling Panduraja that he can't join them to Brahma sabha etc. This is not because he didn't have sons at that time -- the purpose of his janma is to give pandava-s and neglecting that duty and going to Brahma sabha won't give sadgati to Panduraja.]

Regards,

Meera Tadipatri

> sukumar

On Wednesday, April 27, 2005 9:29 PM "Meera Tadipatri" <m_tadipatri at adelphia.net> wrote:-

> 12 days -- you have already included bhAdrapada in PitR^i paxa.

> Pls. refer to Sri Sankarshana Odeyaru's comm. on this.

Thank you. I refered. The revised list is as under:-

manvAdi-s 14

yugAdi-s (starting of yuga-s) 4

mEShAdiparvakAla-s 12

amAvAsya-s 12

mahAlaya (pitr^ipaxa) 16

vyatIpAta-s 13

vaidhR^iti-s 13

tisrAShTa-s 12

TOTAL = 96

Regards

Moudgalya

> Regards,

> Meera Tadipatri

sutapanEkOttara supaMchA

shatavaraNa karaNadi chatuRviM

shati sutatvadi dhAtugaLoLagiddavirataniruddha

jatana mALpanu jagadi jIva

pratatigaLa ShaNNavati nAmaka

chatura mURtigaLaRchisuvaradariMde ballavaru...HKAS_04-23

sutapa = j~nAnasvarUpa (suta = Brahmadi jIva-s, pa = 'pAlana' meaning one who protects, i.e. ParamAtma) (on who provides His tEjasa to the Universe through sUrya thus 'sutapa')

EkOttara = 1 more (than 50)

paMchAshata = 50, (thus 51)

varaNa = axara-s (alphabets)

karaNadi = 5 j~nAnEMdriya-s + 5 kaRmEMdriya-s + manas (EkadashEMdriya-s i.e. 11 iMdriya-s)

chatuRviMshati sutatvadi = in 24 tatva-s with 24 rUpa-s (kEshavAdi rUpa-s)

dhAtugaLoLage = saptadhAtu-s = the seven basic tissues

iddu = existing in them

avirata = always

aniruddha = aniruddha ParamAtma

jagadi = in this world

jIva pratatigaLa = group of jIva-s

jatana mALpanu = protects

ShaNNavati nAmaka = ShaNNavati, who is the shrAddhaswAmi

chatura mURtigaLa = aniruddha-aniruddha, aniruddha-pradyumna, aniruddha-saMkaRShaNa and aniruddha-vAsudEva

aRchisuvaru = those who perform pitR^i kARya-s with the above understanding

ballavaru = those who know

ViShNu sahasranAma refers 'sutapAH' in the following verse:-

hiraNyanAbhaH sutapAh padmanAbhaH prajApatiH -VSNAMA-21

One who is possessed of supreme knowledge or One with consistent creative thinking. ParamAtma is tapas-Incarnate (sutapAh), and thus guides His devotees in the path of tapas.

People who perform the pitR^i kARya-s with the understanding that j~nAnasvarUpa ParamAtma (suta = BrahmAdi jIva-s, pa = 'pAlana' meaning one who protects, i.e. ParamAtma or He who provides His tEjasa to the Universe through sUrya thus 'sutapa')

i.e. sutapa nAmaka ParamAtma exists in 96 rUpa-s in the following:-

Item No. of rUpa-s

Alphabets 51

EkAdashEMdriya-s 11

chatuRviMshati sutatva-s 24

saptadhAtu-s 7

triguNa-s 3

TOTAL 96

Pervading (oLagiddu) in the above listed 96 rUpa-s (as ShaNNavati), aniruddha ParamAtma always (anivarata) protects (jatana maLpanu) those devotees (jIvapratatigaLa) who perform the shrAddha in this world (jagadi jIvara) meditating on the above rUpa-s.

Knowledgeable people meditate upon ShaNNavati, who is the shrAddhaswAmi in His four rUpa-s of aniruddha-aniruddha, aniruddha-pradyumna, aniruddha-saMkaRShaNa and aniruddha-vAsudEva (chatura mURtigaLa)

Details have been tabulated below.

bhagavadrUpa in 51 alphabets are as follows:-

No vaRNa bhagavadrUpa Point of reference

1 a aja Head

2 A AnaMda Face

3 i iMdra Right eye

4 I Ishvara Left eye

5 u ugra Right ear

6 U URja Left ear

7 R^i R^ituMbhara Right nostril

8 R^I R^Igha Left nostril

9 lR^i lR^iSha Right cheek

10 lR^I lR^iUja Left cheek

11 E EkAtma Upper lip

12 ai aira Lower lip

13 o OjObhR^ita Upper teeth

14 ou ourasa Lower teeth

15 aM aMta Top of head

16 aH aRdhagaRbha Inner tongue

17 ka kapila Right shoulder joint

18 kha khapati Right elbow joint

19 ga garuDa Right wrist joint

20 gha ghaRma Right finger joint

21 ~N ~NsAra Right finger keys

22 cha chARvAMga Left shoulder joint

23 Cha chaMdOgamya Left elbow joint

24 ja janARdana Left wrist joint

25 jha jhoTatAra Left finger joint

26 ~n ~nma Left finger keys

27 Ta TaMki Right thigh joint

28 Tha Thalaka Right knee joint

29 Da Daraka Right ankle joint

30 Dha DhariNa Right finger joint

31 Na Natma Right finger keys

32 ta tArA Left thigh joint

33 tha thapa Left knee joint

34 da daMDI Left ankle joint

35 dha dhanvI Left finger joint

36 na namya Left finger keys

37 pa Para Stomach right

38 pha phalI Stomach left

39 ba balI Hips

40 bha Bhaga Genitals

41 ma Mana Belly

42 ya yaj~na Chest

43 ra rAma tvagIMdra

44 la laxmIpai Skin

45 va varAha Flesh

46 sha shAMta saMvit Blood

47 Sha ShaDguNa Fat tissues

48 sa sArAtma Nerve tissues

49 ha haMsa Bones

50 La LALuka PrANa

51 xa laxmI narsiMha jIva

bhagavadrUpa in karaNa-s (11 iMdriya-s)

bhagavadrUpa in chaturaviMshati tatva-s (24 tatva-s)

No.

1 sUxmatatva

2 sUxmatatva

3 sUxmatatva

4 gOviMda sUxmatatva

bhagavadrUpa-s in saptadhatu-s (7 tissues)

bhagavadrUpa-s in triguNa-s (3 guNa-s)

aMbujajAMDOdaranu vipinadi

shabariyeMjalanuMDu gOkula

dabaleyaranolisidanu R^iShi patniyaru koTTanna

subhuja tA bhuMjisida svaramaNa

kubuje gaMdhake olida munigaNa

vibudhasEvita biDuvanE nAvitta kaRmaphala...HKAS_04-24

aMbujajAMDOdaranu = ParamAtma who keeps the entire BrahmAMDa in His belly

vipinadi = in the forest (daMDakAraNya)

shabari = a old lady devotee by name 'shabari"

eMjala = part of food that is left in a plate after a person has eaten

uMDu = accepted and ate

gOkulada = those staying at Gokula

abaleyaranu = gOpika-s

olisidanu = gave them happiness by His companionship

R^iShi patniyaru = wives of Brahmins who were engrossed in yaj~na

koTTanna = food with given with extreme devotion

subhuja = Paramatma who accepts svAkhya rasa

tA bhuMjisida = He ate food

svaramaNa = ParamAtma

kubuje = the ugly lady called 'kubje'

gaMdhake = the sandal paste given to Him by her

olidu = admired her and bestowed her with beauty

munigaNa = by the class of R^iShi-s

vibudha = by knowledgeable people too

sEvita = ParamAtma - one who is served by the above

nAvitta = whatever we offer Him

kaRmaphala = phala-s obtained by our kaRma-s

biDuvanE = will He not accept them? (Meaning - He will certainly accept them)

During mahApraLaya, ParamAtma keeps the entire world in his belly and protects the same. That is why He's called 'jagadudara' or 'VishvaMbhara'. 'aMbu' means water, and the Lotus flower shooting out from His belly has a golden colour and Brahma is born there. That is how Brahma is also known as 'hiraNyagaRbha', and his entire sharIra is known and BrahmAMDa. ParamAtma who keeps such several BrahmAMDa-s in his belly is known as 'aMbujaAMDOdara'. Such ParamAtma is easily fettered by his devotees with their devotion to Him, and He certainly accepts the services offered by them.

JagannAtha dAsa explains the above with four wonderful examples and listed below: --

1. An old lady devotee called 'shabari'

2. gOpika-s from naMdagOkula

3. R^iShi patni-s who gave food to balarAma-kR^iShNa believing that they were offering it to ParamAtma

4. 'kubuje' a lady in Mathura, who had an arched back

1. During tretAyuga, ParamAtma took avatAra as shrI rAma and in course of obeying His father's promise (the one King dasharatha made to his Queen kaikeyi) He accepted 14 years of exile in forest. During that time rAvaNa - King of laMka kidnapped His wife sItAdEvi. While He was in search of sItAdEviin the forest He landed along with His brother laxmaNa on the Western side of paMpa sarOvara at the hut of an old lady devotee called 'shabari', a fowlers caste who was waiting with a devoted heart for the arrival of shrI rAma for many years. She used to collect 'bOre haNNu' (Indian Plum) and taste them to check whether they were good or not with the intention of offering only the good fruits to shrI rAma if and when He arrived. When shrI rama landed at her place she was extremely happy and she offered those already tasted fruits to shrI rAma. ParamAtma who is easily fettered by His devotees, gladly accepted those fruits which were indeed left over food, in appreciation of her devotion and blessed her with sadgati.

2. In the same way, at naMdagOkula, the gOpika-s demonstrated immense love to shrI kR^iShNa He played and danced with them and gave them the pleasure of His companionship and made them happy. Existing in the gOpika-s in His aMtaRyAmi rUpa He played with the biMba rUpi gOpika-s and made them happy.

3. Once when balarAma and KR^iShNa were playing with other gOpAla-s they felt hungry and thirsty. KR^iShNa sent the gOpAla-s to a nearby place where R^iShi-s were performing yaj~na. Not being aware that sAxAt shrI KR^iShNa was the 'bhOktR^i" for their yaj~na phala, they drove away the gOpAla-s. Then KR^iShNa sent the gOpala-s to the R^iShipatni-s. The R^iShipatni-s came to KR^iShNa with all bhaxa and bhOjya and offered it to Him and gOpAla-s. KR^iShNa accepted the 'svAkhya rasa' of their offerings and blessed them profusely in appreciation of their bhakti.

4. While balarAma and KR^iShNa went to Mathura with the objective of killing their demonic uncle King kaMsa, they were moving around the market place where they saw a lady by name 'kubuje' who had and arched back. She was carrying perfumed scents i.e. gaMdha in a golden container to the palace of Mathura for the services of King kaMsa. shrI KR^iShNa asked her to give Him some perfume for His use. kUbuje was amazed at the sight of the beautiful form of KR^iShNa and she gladly offered the gaMdha to KR^iShNa. KR^iShNa was so satisfied with her offering that He straightened her back in a few seconds and made her happy.

Therefore, will He not accept the kaRma phala of persons who offer the same to Him with the understanding that the biMba rUpi ParamAtma exists as a witness in all chEtana-s, performs all kriya-s and makes the jIva-s perform them? (Meaning - He will certainly accept them.)

gaNaneyillada paramasukha sa

dguNagaNaMgaLa lEshalEshake

eNeyenisadu ramAbja bhavashakrAdigaLa sukhavu

uNutuNutamai maredu kR^iShNA

RpaNavenalu kaikoMbanaRbhaka

janani bhOjana samayadali kaiyoDDuvaMdadali...HKAS_04-25

gaNaneyillada = infinite numbers

parama = extremely unusual

sukha = AnaMda (happiness)

sadguNagaNaMgaLa = group of good guNa-s

lEshalEshake = least of the less (extremely small portion)

ramA = laxmIdEvi

abjabhava = chatuRmukha Brahma

shakra = iMdra

AdigaLa = primarily these and others

sukhavu = (their) ANaMda

eNeyenisadu = never equal

uNutuNuta = while eating food

maimaredu = forgetting everything connected to our iMdriya-s and with a sense of devotion

kR^iShNARpaNavenalu = offering to ParamAtma saying - KR^iShNARpaRNa

janani bhOjana samayadali = while a mother is eating her food

aRbhaka = her child

kaiyoDDuvaMdadali = just as he forwards his hand asking for food

kaikoMba =He accepts

ParamAtma is an infinite mass of happiness and knowledge. All His guNa-s are complete by themselves and infinite in numbers. He posseses such number infinite virtuous qualities that there is none equal to Him. Perhaps we can count all the living creatures in the Sea, or measure the dimensions of the Universe or find the mass of the Earth but it is impossible to either know about the infinite virtuous qualities of ParamAtma or His rUpa-s, nAma-s or kriya-s.

Even if we sum up the AnaMda of 'axara' ramA dEvi and the 'xara' class of Brahma, R^idra, iMdra and others groups of mukti yOgya chEtana-s, even then this sum would not equal to the AnaMda of ParamAtma. Realizing that ParamAtma is Supreme and remembering Him at the time of consuming every morsel of food by saying - KR^iShNa, gOviMda, mAdhava.....we should offer it to Him thus - KR^iShNARpaNa.

Just as a child forwards his hand asking for food and accepts the food from his mother who is eating her food, in the same way ParamAtma accepts the food offered by His affectionate devotees although ParamAtma is ever satisfied as He is Himself the bhOjya & bhOkTR^i and does not expect anything from anyone.

jIva kR^ita kaRmagaLa biDade ra

mAvaranu sVIkarisi phalagaLa

nIvanadhikArAnusAradalavariganavarata

pAvakanu saRvasva bhuMjisi

tA vikAravanaidanommegu

pAvakane pAvananenipa hariyuMbudEnaridu.........HKAS_04-26

jIva kR^ita = those (kaRma-s)done by tri-jIva-s

kaRmagaLa = kaRma-s

biDade = without leaving

ramAvaranu = laxmIpati ParamAtma

sVIkarisi = accepts them

phalagaLa = phala-s according to those kaRma-s

adhikArAnusAradali = according to the yogyata of those jIva-s (after liMga bhaMga - nitya sukha for mukti yOgya-s, mishra phala for nitya saMsArin-s and nitya dukhaH for tamO yOgya-s)

avarige = to the above jIva-s

anavarata = always

Ivanu = would give

pAvakanu = just like agni

saRvasva = who consumes everything offered to him without discrimination

bhuMjisi = although he (agni) consumes everything as is food

tA = he (agni)

vikAravanaidanu = would not get disfigured

ommegu = even once

pAvanake = to those pure things

pAvananenipa = known as Purifier

hari = biMba rUpi ParamAtma

uMbudu = accepting the kaRma-s offered by jIva-s

Enaridu = is there any cause of surprise? (Meaning - ther is no surprise in that at all)

Existing as the Regulator in the trijIva-s, He performs biMba kriya-s as per their yOgyata and He is thus the kaRma sAxI (witness) too. He would accept the kaRma-s of those devotees who offer it to Him.

'agni' is saRvabhaxaka - meaning he consumes everything offered to him during yaj~na, i.e. ghee, milk, curds and other havissu (anything offered as an oblation with fire to please the deities) reaches them to the respective dEvata-s. Thus the dEvata-s receive their offerings via agni.

However, if we offer useless items or garbage to agni, they too would get burnt up but agni would not be contaminated by the dOSha-s (demerits) of those things and agni remains pure.

In the same way ParamAtma is "pAvana" i.e. Purifier as stated in viShNusahasra nAma shloka referred below:-

bhUta-bhavya-bhavannAthaH pavanaH pAvanOnalah |

kAmahA kAma-kR^it kAMtaH kAmaH kAma-pradaH prabhuH || V S nAmA-32

The power of Ganges to purify anyone from all sins is because of its contact with His Sacred Feet.

The impurities of a personality are gathered when the mind and intellect, in a natural impulse of animal voluptuousness, rush towards the sense-objects with ego-centric passion. The purification by His power occurs when we peacefully let our minds settle in contemplation of the divine nature and eternal glory of shrI nArAyaNa.

Thus the acts such as taking bath in holy rivers, visiting divya kshetra-s, etc., are the ways of our ridding ourselves of sins, when we undertake these acts with the faith and belief that ParamAtma is present in these rivers and divya kshetra-s. Thinking of Him, worshipping His divya maMgaLa vigraha-s, singing His praise, performing pUja for Him, meditating on Him, prostrating, etc., are all ways to remove our sins through His purifying power.

He is thus "pAvakane pAvananenipa" and He accepts all the kaRma-s offered by His devotees but He is never affected by the phala-s of those kaRma-s nor does He get distorted in any way. Hence there is no great surprise in His accepting the kaRma-s offered by jIva-s.

kaluSha jihvege suShThubhOjana

jala modalu viShadOruvudu ni

ShkaluSha jihvege surasa tOruvudella kAladali

sulalitAMgage sakalarasa maM

gaLavenisutihudannamaya kai

koLade biDuvane pUtaniya viShamoleyanuMDavanu......HKAS_04-27

kaluSha = for a person affected by fever (ill health)

jihvege = to the tongue

suShThu = tasty

bhOjana = good food

jala = water (and other juices)

modalu = primarily the above items and other things

viShadOruvudu = tastes like bitter poison

niShkaluSha = for the person who is healthy

jihvege = to his tongue

ella kAladali =at all times

surasa = extremely tasty (rasa)

tOruvudu = would experience

sulalitAMgage = ParamAtma whose svarUpa is extremely beautiful

sakalarasa = all svAkhya rasa-s

maMgaLavenisutihavu = would always be blissful or beneficial

annamaya = to aniruddha ParamAmtma who is called 'anna'

pUtaniya = a demoness called pUtani

viSha = full of poison

moleyana = breast

uMDavanu = ParamAtma who accepted her poisoned milk

kaikoLade = without accepting the offerings made to Him by His devotees

biDuvane = would He let go or reject it? (Meaning - He will never reject them)

A person who is affected by fever or rOga (illness) would not be able to recognize the taste of good food and he would feel the same to be bitter poison, whereas a healthy person would be able to recognize the good tastes in food and he enjoys the same.

In the same way, this saMsAra is a mahArOga for all jIva-s and therefore their tongues do not relish the 'bhagavannAma smaraNe' and it seems like poison to them, whereas devotees who remember the Lotus Feet of the Lord constantly enjoy the rasa (taste) of all matters related to ParamAtma and the evil persons who have enmity 'rOga' towards devotees of ParamAtma feel the distaste for His 'nAma smaraNe'.

ParamAtma is an unusual mass of happiness and knowledge. ParamAtma whose svarUpa is extremely beautiful, would find that all svAkhya rasa-s in all 'bhOjya-s" to be blissful or beneficial.

During His (shrI KR^iShNa ) childhood at naMdagOkula, King kaMsa sent a demoness called pUtani to the house of YashOda (mother of KR^4-25iShNa). pUtani entered the house when no one was around and lifted the child KR^iShNa from the cradle and fed Him with her breast poison (as milk). KR^iShNa suckled her and killed her instantly. Thus all rasa-s are accepted by ParamAtma without Him being affected by them.

All the svAkhya rasa-s are thus blissful or beneficial to ParamAtma. annanAmaka ParamAtma is the kOshAbhimAni and is known as annamaya (another name being aniruddha). Such annamaya, would He refuse to accept whatever we offer to Him? (Meaning - He would always accept whatever we offer.)

pELalEnu samIradEvanu

kAlakUTavanuMDu lOkava

pAlisida taddAsanORvanu amR^iutanenisidanu

shrI lakumivallabha shubhAshubha

jAlakaRmagaLuMbanupachaya

dedELigegaLavagillaveMdigu svarasagaLa biTTu.........HKAS_04-28

samIradEvanu = jIvOttama vAyu dEvaru

kAlakUTavanu = poison generated during samudramaMthana

uMDu = drank it as per the orders of ParamAtma

lOkava = all the living things of the world

pAlisida = protected them

taddAsa = dAsa of vAyu dEvaru

juRvanu = maha R^idra dEvaru

amR^iutanenisidanu = vAyu dEvaru (saved everyone by consuming the poison)

pELalEnu = what else can I say more about this ParamAtma

shrI lakumivallabha = laxmIpati nArAyaNa

shubha = shubha kaRma-s done by jIva-s

ashubha = ashubha kaRma-s done by jIva-s

jAlakaRmagaLa = both the above types of kaRma-s

uMbanu = one who accepts

upachaya = growth of sharIra by obtaining nutrition

dELigegaLu = (or) reduction of strength in sharIra

avage = to ParamAtma

eMdigu illa =never at any time

svarasagaLa biTTu = rasa agreeable or pleasant to His taste i.e. none other than AnaMda rasa related to His svarUpa

dEvata-s and asura-s jointly carried out the samudramathana to obtain amR^ita. They began to churn the xIrasamudra (ocean) with the help of maMdara mountain and Vasuki snake. After some time the maMdara mountain depressed on the sea bed. The dEvata-s became gloomy and they implored upon shrIman nArAyaNa to help them. ParamAtma heeded to their prayers and took the form of kURma (tortoise) and carried the maMdara mountain on His back and the process of churning continued.

At first there was 'kAlakUTa' - deadly poison that oozed out as a result of churning the ocean and everyone was getting affected by the poison. At that time, R^idra dEva volunteered to consume that poison and prevent the others from getting poisoned. However, on the advise of ParamAtma, vAyu dEvaru rubbed a few drops of that poison on his palm to reduce the fatal effect of the poison and offered it to R^idra. R^idra could not swallow the same. The blue poison stuck to his throat and R^idra was unconscioius but he regained his consciousness by the Grace of ParamAtma. R^idra's throat thus became blue and was thence known as "nIlakaMTha". Then vAyu dEvaru consumed the entire poison and saved everyone and thus 'amr^itanenisidanu'.

R^idra dEvaru is the 'shiShya' (disciple) of vAyu dEvaru. Thus by the anugraha of Hari-vAyu, R^idra dEvaru was saved. vAyu dEvaru is regulated by ParamAtma, dependent on ParamAtma. If such is the excellence of vAyu (the servant of ParamAtma) then we can imagine the greatness of all Regulator, completely independent, unusual mass of knowledge and happiness i.e. ParamAtma.

ParamAtma, the Lord of laxmI dEvi who is the abhimAni for mUla prakR^iti does not expect anything from anyone. He remains a witness for all the kaRma-s performed by the chEtana-s, makes them do the puNya kaRma or pApa kaRma according to their yOgyata and accepts the the results of the kaRma-s i.e either pApa or puNya for the salvation of the chEtana-s and makes them experience the pApa phala or puNya phala.

Growth (upachaya) of the sharIra by the act of eating food and decline (apachaya) of the sharIra by the act of fasting is quite natural. However, ParamAtma is unaffected in this way by accepting or not accepting our offerings because He accepts only the svarasa i.e the rasa agreeable or pleasant to His taste not the anna itself. In the natural substances, ParamAtma exists in different rUpa-s and performs various tasks. Thus connecting the bhagavadrUpa in the rasa-s of various food items to the biMba rUpa of the jIva is in a way the process on 'naivEdya'. Since ParamAtma pervades in the svarasa of the food items, the the pratibiMba gets the experience of those rasa-s. We must understand there exists a unique relationship in the jaDa rasa of the food, jIva and ParamAtma

I pariyalachyutana tatta

drUpa tannAmagaLa sale nA

nA padARthadi nenenenedu bhuMjisutaliru viShaya

prApaka sthApaka niyAmaka

vyApakanuyeMdaridu nI ni

RlEpanAgiru puNya pApagaLanaRpisavanaDige.......HKAS_04-29

I pariyali =as described in the previous stanzas

achyutana = indestructible ParamAtma

tattadrUpa = rupa-s in bhOjana yOgya items

tannAmagaLa = called by those names

nAnA padARthadi = various types of food items bhaxa and bhOjya-s

nenenenedu = meditating on the respective names in those items

viShaya = those things which provide us satisfaction

bhuMjisutaliru = eat your food

prApaka = He is the Provider of food to all jIva-s

sthApaka = after liMga bhaMga He puts the jIva-s in their respective positions

niyAmaka = He is the Regulator

vyApakanu = He pervades everywhere

yeMdaritu = understanding that ParamAtma is all the above stated

nI = you (here all the jIva-s are being addressed)

niRlEpanAgiru = stay unaffected like the Lotus in the water

puNya pApagaLanu = puNya or pApa originating from good or bad kaRma-s

avanaDige = at the Lotus Feet of the biMba rUpi ParamAtma

aRpisu = offer them to Him

JagannAtha dAsa advises us that we must experience and enjoy the various rasa-s in the food we eat by meditating on the names, rUpa-s, guNa-s and kriya-s, in the various types of yOgya food items by being aware that He is the bhOjya and bhOktR^i as described in the various stanzas of this saMdhi.

ParamAtma is indestructible; He neither has a beginning nor an end, neither affected by birth and death. If we eat our food by always meditating on such khaMDAkhaMDa rUpa-s of ParamAtma, then he routs the pApa-s related to those kriya-s and gives them the experience of the puNya phala only and gives them 'sadgati'.

ParamAtma causes the arrival of the jIva into sR^iShTi. He is called 'prApaka' and also, since He provides them food from time to time He is called 'prApaka'.

Since He reaches the food into our stomach, digesting the same, dispenses the nutrition to the sharIra He is called 'sthApak'. After liMga dEha bhaMga the tri-jIva-s obtain their state of existence as per yOgyata. He is therefore called 'sthApaka'.

Since He is in control of the entire vyApara of the Universe, He is rightly called the 'niyAmaka'. All belongs to Him and He is in control of them. He alone is independent and His own Master. All the chEtana-s and the jaDa-s are controlled by Him. Thus He is 'niyAmaka'. Pevading in the iMdriya-s does and makes the jIva do various kriya-s for their salvation. He is thus 'niyAmaka'.

Since He pervades in things of all sizes right from the blade of grass to all jIva-s He is called 'vyApaka'. Although He pervades in all the jIva-s and jaDa-s He is entirely different from any of those.

With the knowledge that He is such excellent prApaka, sthApaka, niyAmka and vyApaka ParamAtma, if we offer our puNya and pApa phala-s arising out of our kaRma at His Lotus Feet then ParamAtma protects us from being affected by those kaRma-s and we could be eligible for mOxa anugraha.

aidu laxeMbhattaroMbha

ttAda sAviradELunUrara

aidu rUpava dharisi bhOktR^iga bhOjyaneMdenisi

shrIdharA duRgAramaNa pA

dAdi shirapaRyaMta vyApisi

kAdukoMDiha saMtata jagannAtha viTThalanu........HKAS_04-30

aidulaxda = 500,000

eMbhattaroMbhattAda sAvirada = 89,000

ElunUrara aidu = 705

rUpava dharisi = taking those rUpa-s

bhOktR^iga = as 'bhOktR^i' in those persons who are eating food

bhOjyanu = as 'bhOjya' in the food items fit for consumption

eMdenisi = called so

shrI ramaNa = shrI dEvi pati - viShNu

bhU ramaNa = bhUdEvi pati - brahma rUpi ParamAtma

duRgA ramaNa = duRgA pati - R^idra rUpi ParamAtma

pAdAdi = in our sharIra from toe

shirapaRyaMta = to head

vyApisi = pervading

jagannAtha viTThalanu = biMba rUpi ParamAtma - JagannAtha ViTThala

saMtata = always

kAdukoMDiha = protects the chEtana-s

JagannAtha dAsa summarizes the number of rUpa-s as below:-

TOTAL = 585400

TOTAL = 4305

Thus ParamAtma pervades with 585400 + 4305 = 589705 rUpa-s in our sharIra. Apart from that He pervades with His aMtaRyAmi rUpa in food items that we consume, as Regulator in the person who eats the food - called as bhOktR^i He accepts the svarasa of the food, and via this biMba kriya makes the pratibiMba eat everything, thus 'uMDuNisi'.

This shrI-bhU-duRgA -ramaNa i.e. ParamAtma pervades in our sharIra from toe to head and in the akhaMDa rUpa as puruSha performs and makes the jIva perform various kriya-s. Thus JagannAtha viTThalAtmaka ParamAtma protects our sharIra.

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