The above 12 progenies marrying the females of original brAhmaNa, xatriya, vaishya or shUdra there would be 12x4=48 intermixed castes (sammishra jAti)

Thus:-

mUla vaRNa-s 04

mishra jAti 12

sammishra jAti 48

Total 64

ParamAtma supports the 64 kala-s as described above, hence decribed as 'chatuShaShTi kalAdhArakanu'. This biMba rUpi chatuShaShTi kalAdhAraka ParamAtma pervades in chatuRmukha brahma, maha R^idra (who killed tripurAsura) and does various krIDa-s. He is known as 'chatuShpAtu' i.e. puruSha rUpAtmaka having four feet of dhaRma, satya, dayA & dAna, pervades everywhere.

tR^iNa modalu brahmaMta jIvara

tanu chatuShTayagaLali nArA

yaNana sAviradaidu nUrippattu mElAru

gaNane mALpudu budharu rUpava

ghR^iNiH sURyAditya nAmaga

Lanudinadi japisuvarigIvArOgya saMpadava....HKAS_07-08

tR^iNa modalu = from the blade of grass

brahmaMta = until chatuRmukha brahma

jIvara = crores of jIva-s

tanu chatuShTayagaLali = in the 4 sharIra-s i.e. svarUpa, liMga, aniruddha & sthUla sharIra

nArAyaNana = nArAyaNa ParamAtma (nArAyANa - nA=na+a=5+1=6, rA=2, ya=1, Na=5, reading reverse 5126 rUpa-s)

sAviradaidu = 5000

nUrippattu mElAru =126

gaNane mALpudu rUpava = 5126 rUpa-s

budharu = those wishing bhagavadanugraha

ghR^iNiH = called ghR^iNiH - sURyamaMDalAMtaRgata

sURya = called sURya

Aditya = called Aditya

nAmagaLa = called by these names

anudinadi = everyday

japisuvarige = those who meditate

ArOgya = good health for the body & mind

saMpadava = wealth etc... here on Earth and mOxa after death

Iva = would give

In this stanza, JagannAtha dAsa explains how we should do the upAsana of ghR^iNI, sURya & Aditya rUpa-s of ParamAtma.

saMkaRShaNa oDeyar comments that mUla rUpi shrIman nArAyaNa pervades in crores of jIva-s right from the blade of grass until chatuRmukha brahma in the four dEha-s i.e. svarUpa, liMga, aniruddha & sthUla dEha. One must meditate on 5126 vAmAMka rIti rUpa-s of nArAyaNa in all these states, confirming to - "savitR^i maMDala madhyavaRti, narAyaNaH' when we concentrate on the word 'nArAyaNa'

However, bhAvadarpaNa TIka interprets 'sAviradaidu nUrippattu mElAru' as 1526 rUpa-s in connection with the next stanza where:-

adibhUtika "ghR^iNI' = 574 rUpa-s

AdhyAtmagata "sURya" = 721 rUpa-s

Adidaivika "Aditya" = 231 rUpa-s

TOTAL =1526 rUpa-s

By the power of sURya we get light to the entire world, the plants & trees grow to give us food, clouds are formed, and thus we get rain and this cycle continues being the raison de etre for sR^iShTi. shrIman nArAyaNa as savitR^i is known by the names ghR^iNI, sURya & Aditya and performs all the tasks of nature.

Since ParamAtma is extremely kind, He is called "ghR^iNI". This is the madhyavaRti rUpa of sURyamaMDala.

ParamAtma can be understood by the one who has balanced knowledge thus called "sURya". We must meditate on this name through his 1000 rays.

Since He is the son of aditi & kashyapa, He is called "Aditya". Aditya-s means dEvata-s. He is their niyAmaka. Aditya nAmaka ParamAtma is aMtaRgata in sURya.

In this way, those who meditate upon savitR^i maMDala madhyavaRti shrIman nArAyaNa as ghR^iNI, sURya & Aditya rUpa-s are truly knowledgeable persons - 'budharu'. Such persons are would enjoy excellent health (body & mind) and wealth in their life and j~nAna, bhakti & vairAgya for their sAdhana.

aidu nUreppatta nAlaku

Adhi bhoutikadali tiLivudu

AideraDushata EkaviMshati rUpavadhyAtma

bhEdagaLalinnUru mUva

ttAda mEloMdadhika mURtiga

LAdaradaladhi daivadoLu chiMtipudu bhUsuraru.....HKAS_07-09

Adi bhoutikadali = in Adibhoutika - in sun rays

aidu nUreppatta nAlaku = 574 rUpa-s

tiLivudu = must know

aideraDushata EkaviMshati rUpava = 721 rUpa-s

adhyAtma = indicating adhyAtma - indicating sURya

mURtigaLAdaradali = rUpa-s in those

adhidaivadoLu = in adhidaiva - called Aditya

innUru mUvattAda mEloMdadhika = 231 mURti-s

bhEdagaLi = in the above three differential places

bhUsuraru = brahmaj~nAni-s

chiMtipudu = must meditate

Our dEha and manas are inflected with three types of agonies; Adibhoutika, Adidaivika & Adidaivika.

Our dEha is made up of paMchabhUta-s thus called 'paMchabhoutika sharIra' or 'pARthiva sharIra'.

Adibhoutika:-

Our sthUla dEha consisting of paMchatanmAtra sahita paMchabhUta-s i.e.pR^ithvi (Earth), appu (Water), tEjas (Fire), AkAsha (Sky) & vAyu (Air) has its own agonies or anguish - 'Adibhoutika'. savitR^I maMDala madhyavaRti mUla rUpi shrIman nArAyaNa resides here as 'ghR^iNi' with 574 rUpa-s (gha=4, R^i=7, Na=5 and reading reverse we get 574 rUpa-s) described here as "aidu nUreppatta nAlaku Adhi bhoutikadali tiLivudu".

AdhyAtmika:-

manO iMdriya is related to AdhyAtmika. The agony caused by the gain or loss of wealth, house, wife, son etc.are all AdhyAtmika. ParamAtma resides here as sun rays as 'sURya' with 721 rUpa-s. (sU=7, ra=2, ya=1 read in the forward direction we get 721 rUpa-s) described here as "aideraDushata EkaviMshati rUpava".

In taMtrinArOkta maMtra - 'OM ghR^iNiH sURya AdityaH'the word 'sURya' in the centre. According to rules, the central word here is the vAchya rUpa, and then we must not apply the vAmAMka method to arrive at the number of rUpa-s but take it as it is. Thus we obtain 721 rUpa-s.

Adidaivika:-

The dEvata-s of the dashEMdriya-s, through daitya-s by the prEraNa of ParamAtma and by the regulation of vAyu dEvaru does and makes us do pApa kARya-s and obtains us the agonies as a result of those kARya-s. This is called Adidaivika. ParamAtma resides here as 'Aditya' with 231 rUpa-s. (a=1, di=3, ta+ya=1+1=2 and reading reverse we get 231 rUpa-s) referred here as 'innUru mUvattAda mEloMdadhika'

PadmanAbha ParamAtma is also known by the name 'Atma' and by pervading in the heart of all jIva-s gives the experience of Adibhoutika, AdhyAtmika & Adidaivika by pervading in His names achyuta, anaMta & gOviMda respectively.

Thus,

adibhUtika "ghR^iNI' = 574 rUpa-s

AdhyAtmagata "sURya" = 721 rUpa-s

Adidaivika "Aditya" = 231 rUpa-s

TOTAL =1526 rUpa-s

Interpreted as 'sAviradaidu nUrippattu mElAru' as 1526 rUpa-s in HKAS_07-08.

suruchi shARvarIkaranenisi saM

karuShaNa pradyumna shashi bhA

skararoLage aravattadhika munnUru rUpadali

karesikoMbanu ahassaMva

tsaranenipanu vishiShTa nAmada

laritavarigArOgyabhAgyavanIvAnaMdamaya.....HKAS_07-10

bhAskara = in sURya

suruchi = called as suruchi

shashi = in chaMdra

shARvarakara = called as shaRvarIkara

saMkaruShaNa = saMkaRShaNa ParamAtma

pradyumna = pradyumna ParamAtma

aravattadhika munnUru rUpadali = in 360 rUpa-s

ivaroLage = in sUrya & chaMdra respectively

enisi = as suruchi & bhAskara respectively

karesikoMbanu = called so

vishiShTa nAmadali = kAla shabda vAchya in dina, paxa, mAsa, R^itu, ayana, & saMvatsara

ahaH = 'hagalu' - day time

saMvatsara = saMvatsara shabda vAchya

enipanu = called so

aritavarige = those who realize these rUpa-s

AnaMdamaya = AnaMda svarUpa ParamAtma

ArOgyabhAgyavanu = excellent health & wealth

IvAnu = would give

saMkaRShaNa ParamAtma pervades as 'suruchi' in sURya. The world gets daylight from Sun. sURya is the abhimAni dEvata for daylight day time (divasa). Therefore sURya is also known as 'divAkara'. The word 'suruchi' is enumerated in 'bR^ihatI chaMdas maMtra', where 'su' means superior/ balanced and 'ruchi' means rays. Thus being at the centre of the sURya maMDala via sURyakiraNAMtaRgata rays ParamAtma gives light to the world by the name 'suruchi'.

Pradyumna ParamAtma pervades in chaMdra as 'shARvarIkara'. shaRvarI means night. chaMdra is the abhimAni for night. chaMdra is also called 'nishakara' for this reason.

In a saMvatsara there are 360 days and 360 nights. ParamAtma is called 'ahaH' as kAlAbhimAni. Thus, in each saMvatsara:-

sURyAMtaRgata suruchi nAmaka saMkaRShaNa = 360 rUpa-s

chaMdrAMtaRgata shARvarIkara nAmaka pradyumna = 360 rUpa-s

Therefore, saMvatsara nAmaka ParamAtma has = 720 rUpa-s

If the thousand rays of the Sun are known by each name of the viShNu sahasra nAma-s (1000 names) then 720x1000 = 72000 rUpa-s pervading in 72000 nADi-s in the sthUla dEha and performs the various vyApAra-s and makes us perform the same through nADyabhimani dEvata-s.

Those who realize that ParamAtma especially pervades as the Initiator in dina, paxa, mAsa, R^itu, ayana & saMvatsara as their Initiator, then AnaMda svarUpa ParamAtma would give those devotees - excellent health & wealth.

Eka paMchAshadvarNagata

mAkaLatranu saRvaroLaga

vyAkR^itAkAshAMta vyApisi nigamatatigaLanu

vyAkaraNa bhArata mukhAdya

nEka shAstra purANa bhAShyA

nIkagaLa kalpisi manOvANGmayanenisikoMba...HKAS_07-11

Eka paMchAshat = 51 rupa-s

varNagata = from 'a' to 'xa' (vaRNavAchya)

mAkaLatranu = laxmIpati ParamAtma

saRvaroLage =in all jIva-s

avyAkR^itAkAshAMta = till the end of the sky and beyond (which we cannot see)

vyApisi = pervades

nigamatatigaLanu = group of vEda-s

vyAkaraNa = grammar

bhArata = shrIman mahAbhArata

mukhAdi = paMcharatra vaikhanasa, saMhita etc

anEka = and many more

shAstra = brahma sutra and other shastra-s

purANa = 18 purANa-s and upa-purANa-s

bhAShyAnIkagaLa = daRshana, guhya, samAdhi bhAShya

kalpisi = created

manOvANGmayanu = as manOmaya in the manas & as vANGmaya in specch

enisikoMba = calls Himself (as above)

'Eka paMchAshadvarNagata mAkaLatranu' - laxmIpati ParamAtma pervades in the 51 vaRNa-s (alphabets) from 'a' to 'xa' as 'aja' to 'laxmI narasiMha' listed in HKAS_06-26 refered in http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001012.html

ParamAtma pervades with 51 rUpa-s in out sthUla dEha from head to to thus described as 'mAlalatranu'.

ParamAtma pervades in trividha jIva-s from brahma till the blade of grass and does various krIDa-s. Among the paMchabhUta-s, pR^ithvI tatva is the last tatva. ParamAtma pervades from pR^ithvI till the end of the space and beyond (i.e. the space we cannot perceive) - avyaktAkAsha. During praLaya al the tatva-s of the world would get mixed up. sRIShTi is the result of the differences of the guNa-s. 'Eka paMchAshadvarNagata' pervades everywhere until the end of avyaktAkAsha. ramAdEvi is the abhimAni for this.

The vEda-s describe the infinite virtuous qualities of ParamAtma. laxmIdEvi is vEdAbhimAni. ParamAtma pervades along with laxmI dEvi in every alphabet, word, phrase & sentence and lends power to the vaRNa-s thorough the abhivyaMjana-s and these are articulated by jIva-s in the form of words, phrases, sentences and stanzas and makes us understand them through our manas. For this ParamAtma is also called 'vANGmanOmayarUpi ParamAtma' as described in HKAS_07-06 referred in http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-September/001065.html

Grammar, vEda-s, shAstra, purANa-s, etc. are all grouped under this category of understanding.

shrIman nArAyaNa in the avatAra of vEdavyAsa explained the vEda-s, wrote brahmasUtra-s and mahAbhArata, 18 purANa-s and 18 upa-purANa-s, and explained paMcharAtra-s, vaikhAnasa & saMhita. Such kind ParamAtma known by the names in the 51 alphabets, makes us do the kriya of utterances and He is known here as 'vANGmaya'.

The 18 main PurANas are: viShNu purANa, nArada purANa, shIrimad bhagavata purANa, garuDa (suparna) purANa, padma purANa, varAha purANa, Brahma purANa, BrahmaMDa purANa, Brahma vaivaRta purANa, maRkaMDeya purANa, bhaviShya purANa, vAmana purANa, matsya purANa, kURma purANa, liMga purANa, shiva purANa, skaMda purANa and agni purANa.

The 18 Upa-PurANas are: sanatkumAra, narasiMha, brihannAradiya, shivarahasya, dURvasa, kapila, vAmana, bhARgava, varuNa, kalki, sAMba, naMdi, sURya, parAshara, vasiShTha, dEvi-bhAgavata, ganEsha and haMsa.

In the same way, the words we utter are made to be understood by the manas and meaning is transferred to the 'buddhi'. Therefore, He is known as 'manOmaya'.

Pervading as 'vANGmaya' & 'manOmaya' in the 51 alphabets, sujana-s would obtain the hidden meaning of all the shAstra-s, mishraj~nAna for rajO jIva-s and mOhaj~nAna for tamO jIva-s, all according to their svarUpa yOgyata.

bhArabhR^innAmaka sAvira

dAru nUrippattu nAluku

mUrutigaLu chArAcharadi saRvatra tuMbihavu

Aru nAlku jaDagaLali hadi

nAru chEtanagaLali chiMtise

tOrikoMbanu tanna rUpava sakala ThAvinali......HKAS_07-12

bhArabhR^innAmaka = kURma rUpa ParamAtma, who held the Earth on his back

sAviradAru nUrippattu nAluku = 1624 rUpa-s of bhArabhR^it (bha=4, ra=2, bhR^i=bha+ra=4+2=6, ta=1, reading reverse we get 1624 rUpa-s)

mUrutigaLu = bhagavadrUpa-s

chArAcharadi = in this world of jIva-s and jaDa-s

saRvatra = at all places (and all times)

tuMbihavu = enmeshed everywhere

Aru nAlku = 6x4=24 jaDa-s

jaDagaLali = refers to 24 tatva-s

hadinAru = 16 kale-s of the liMga dEha (10 dashEMdriya-s plus 5 paMchabhUta-s plus 1 manas)

chEtanagaLali = 24 tatva dEvata-s and as jIvAMtaRyAmi in jIva-s with His 1624 bhArabhR^innAmaka rUpa-s

chiMtisi = those who do upAsana

sakala ThAvinali = at all places

tOrikoMbanu = His aparOxa rUpa

tanna rUpava = would show His biMba rUpa

Since shrIman nArAyaNa in His kURma rUpa carries the charAcharAtmaka jagat inside as well outside the brahmAMDa -- He is called bhArabhR^it.

viShNu sahasra nAma refers bhArabhR^it in the shlOka below:-

bhArabhR^it kathitO yOgI yOgIshaH saRvakAmadaH

AshraH shravaNaH xAmaH supaRgO vAyu vAhanaH V S nAma 91

bR^itI maMtra refers:-

brahmAMDaM bhAraM bhibhaRtIti bhArabhR^it - He carries the weight of the brahmAMDa.

bhAra - ramA dEvi, bhR^it - He carries ramAdEvi in His heart, thus called bhArabhR^it.

bhArabhR^it (bha=4, ra=2, bhR^i=bha+ra=4+2=6, ta=1, reading reverse we get 1624 rUpa-s) He pervades in 1624 rUpa-s.

'Aru nAlku' refers to 24 tatva-s which consists of

4 sUxma tatva-s:-

avyakta tatva = 1

mahattatva = 1

ahaMkara tatva = 1

manas tatva = 1

20 sthUla tatva-s:-

paMchaj~nAnEMdriya-s = 5

paMchakaRmEMdriya-s = 5

paMchabhUta-s = 5

paMchatanmAtra-s = 5

TOTAL = 24

These tatva-s are unable to initiate action themselves but He provokes them.

The anAdi liMga dEha is bound by tri-guNa-s resulting into the cycle of birth & death - saMsAra by way of anAdi kaRma. kaRma vyApAra is exhibited by via the 16 kale-s i.e. 10 dashEMdriya-s plus 5 paMchabhUta-s plus 1 manas through the respective abhimAni dEvata-s.

Thus, those devotees who meditate that Paramatma pervades via the 16 kale-s of the liMga dEha and the 24 tatva-s of the sthUla dEha, bhArabhR^innAmaka ParamAtma with 1624 rUpa-s or say 16 & 24 rUpa-s in all places, to those devotees He would show His aparOxa rUpa and make them happy.

misuni mElina maNiyavOl rA

jisuva brahmAdigaLa manadali

bisajajAMDAdhArakanu AdhEyaneMdenisi

dvishata nAlvatteraDu rUpadi

shashiyoLippanu shashadoLage shO

bhisuva nAlvatteraDadhika shatarUpadali biDade....HKAS_07-13

misuni = golden

mElina = engraved

maNiyavOl = diamond

brahmAdigaLa manadali = in the manas of brahma and other dEvata-s

rAjisuva = shining

bisajajAMDa = to the brahmAMDa

AdhArakanu = supporter (viShNu kURma rupa)

AdhEyaneMdenisi = as AdhEya nAmaka in all chEtana-s

dvishata nAlvatteraDu rUpadi = 242 rUpa-s (Adhara = A=2, dhA-4, ra=2 and reading reverse we get 242 rUpa-s

shashiyoLippanu = resides in chaMdra

shashadoLage = perimetric icon of chaMdra

nAlvatteraDadhika shatarUpadali = 142 rUpa-s (AdhEya = A=2, dhE=4, ya-1 and reading reverse we get 142 rUpa-s)

biDade = at all times

shObhisuva = excels there

In this stanza, JagannAtha dAsa explains the process of meditating on the AdhAra & AdhEya rUpa-s of ParamAtma by giving two examples.

For the diamond engraved on the golden jewellery, gold engravement is the support (AdhAra) for the diamond. In the same way, viShNu kURma rUpi ParamAtma engraves Himself in the manas of brahma and other jIva-s as 'AdhAra' in 242 rUpa-s as indicated above 'dvishata nAlvatteraDu rUpadi'.

The golden engravement is the 'AdhAra' while the diamond is referred as 'AdhEya'. ParamAtma shines as AdhEya in their hearts with 142 rUpa-s as indicated above in 'nAlvatteraDadhika shatarUpadali'.

chaMdra is engraved in the perimetric icon of chaMdra. ParamAtma pervades as AdhAra in shashi and AdhEya in shasha.

EraDu sAviradeMtu rUpava

naritu saRva padARthadali siri

varana pUjeya mADu varagala bEDu koMDADu

baride jaladali muNugi bisiLoLu

beraLaneNisidarEnu sadguru

hiriyarananusarisida maRmavanariyadiha naranu....HKAS_07-14

saRva padARthadali = in all the things of this world

EraDu sAviradeMtu rUpava naritu = 2008 rUpa-s (1624 bhArabhR^it nAmaka + 242 AdhAra nAmaka + 142 AdhEya nAmaka = 2008 rUpa-s)

sirivarana = laxmI ramaNa shrIman nArAyaNa

pUjeya mADu = aikachiMtana of the bhagavadrUpa-s in all things and the biMba rUpa

varagala bEDu = ask for the boons of j~nAna, bhakti and vairAgya

koMDADu = praise His mahima in the rUpa-s above

baride = without doing this with j~nAnanusaMdhAna but doing it only mechanically

jaladali muNugi = dipping in every source of river or water (just like a crow, frog or a fish)

bisiLoLu = sitting in the hot sun

beraLaneNisidarEnu = we get no benefit by just counting beads/fingers doing the japa-s

sadguru = learned j~nAni-s or gurus

hiriyaranu = elders

anusarisida = without obtaining the anugraha (blessings) of such gurus and elders

maRmavanariyadiha = those who do not learn the secrets of tatva

naranu = person

The bhagavadrUpa-s described in HKAS_07-12 & 13 are summarized in this stanza as 'EraDu sAviradeMtu rUpava naritu' meaning 2008 rUpa-s

bhArabhR^it nAmaka = 1624 rUpa-s

AdhAra nAmaka = 0242 rUpa-s

AdhEya nAmaka = 0142 rUpa-s

TOTAL = 2008 rUpa-s

We must realize 2008 rUpa-s of ParamAtma in all the things of this brahmAMDa and perform pUja of ParamAtma. For bhagavad anugraha we must pray for j~nAna, bhakti & vairAgya and meditate upon the saRvataMtra svataMtra biMba rUpi ParamAtma.

sadAchAra or satkaRma leads to j~nAna. Bhakti leads to vairAgya. j~nAna, bhakti & vairAgya helps to increase / spread knowledge about ParamAtma leading to His anugraha which bestows puruShARtha-s. Whatever kaRma-s we do must slowly lead us to bhagavad anugraha and not the actions - that we dip ourselves in various sources of holy waters like a crow or a sparrow and sit in the sun and count beads to do japa-s. This is of no use. But we should learn from our elders and gurus about the secrets of our shAstra-s and practice the same in ones life. ParamAtma is happy only with those devotees who meditate on His Holy name with j~nAna & dhyAna.

matte chiddEhada oLage eM

bhattu sAviradELu nUri

ppatta aidu nR^isiMha rUpadalliddu jIvarige

nityadali hagaliruLu bappapa

mR^ityuvige tA mR^ityuvenisuva

bhR^ityuvatsala bhaya vinAshana bhAgya saMpanna....HKAS_07-15

matte = apart from what has been said earlier

chiddEhada oLage = in the svarUpa dEha of the jIva

eMbhattu sAviradELu nUrippatta aidu = 80725 rUpa-s

nR^isiMha rUpadalliddu =narasiMha rUpa where na=5, ra=2 sa=7 M=0 ha=8 and reading reverse we get 80725 rUpa-s

jIvarige = to jIva-s

nityadali = everyday

hagaliruLu = day and night time

bappa = pApa kaRma phala-s obtainable from the previous janma

apamR^ityuvige = untimely death

tA = He (narasiMha rUpi ParamAtma)

mR^ityuvenisuva = brings relief from diseases (narasiMha rUpa is the parihAraka of all ills & untimely death)

bhR^ityuvatsala = known as bhaktavatsala

bhaya vinAshana = frees from fear of above

bhAgya saMpanna = One who is filled with the ShaDguNaishvaRya-s or Bestower of daivI saMpattu i.e. j~nAna, bhakti & vairAgya to His devotees

Until now JagannAtha dAsa explained the bhagavad rUpa-s that we should meditate upon in our sthUla dEha, aniruddha dEha and liMga dEha. He now explains the same for the svarUpa dEha.

The svarUpa dEha is unusually chidAnaMdAtma, anAdi nitya - undestructible. In this chiddEha, we must meditate upon narasiMha rUpa of ParamAtma. As per mAtR^ikAnyAsa - 'xaM' - shrI laxmInarasiMhAya namaH the 51st alphabet 'xa' indicates 'narasiMha' rUpa, where na=5, ra=2 sa=7 M=0 ha=8 and reading reverse we get 80725 rUpa-s. Thus 'eMbhattu sAviradELu nUrippatta aidu rUpadaliddu'. Therefore we must meditate on narasiMha rUpi ParamAtma every minute in order to escape the likely 'apamR^ityu' - untimely death which may due to air, water, fire, travel or through any other normal activity that we perform daily.

Accidents in life are close to death - apamR^ityu, which we face almost daily. narasiMha maMtra is mR^ityu to apamR^ityu which is referred in taMtrasAra as:- 'mR^ityORmR^ityuRnamAmyahamiti' - meaning - I bow to narasiMha rUpi ParamAtma who is death to death.

narasiMha ParamAtma is bhR^itya vatsala i.e. bhaktavatsala. He saved His true devotee PrahlAda from apamR^ityu. He removes the fears of His true devotees and protects them. He is bhAgya saMpanna and by His grace, we can obtain j~nAna, bhakti & vairAgya in life.

jvaranoLippattELu haranoLa

giruvanippatteMTu rUpadi

eraDu sAviradeMTu nUrippattarELenipa

jvaraharAvhaya nArasiMhana

smaraNe mAtradi duritarAshiga

Lirade pOpavu taraNi biMbava kaMDa himadaMte......HKAS_07-16

jvaranoLu = in fever (in jvarAbhimAni dEvata)

ippattELu = 27 rUpa-s (jvara - jva=ja+va=3+4=7, ra=2 and reading reverse we get 27 rUpa-s)

haranoLu = dEvata who eliminates the fever

iruvanippatteMTu rUpadi = 28 rUpa-s (hara - ha=8, ra=2 and reading reverse we get 28 rUpa-s)

eraDu sAviradeMTu nUrippattarELenipa = 2827 rUpa-s

jvaraharAvhaya = called jvarahara (ja+va==3+4=7, ra=2, ha=8, ra=2 and reading reverse 2827 rUpa-s)

nArasiMhana =shri laxmI narasiMha ParamAtma

smaraNe mAtradi = just by remembering His name

duritarAshigaLu = tons of pApa-s

taraNibiMbava = sURya

kaMDa = by seeing

himadaMte = dew / fog

irade pOpavu = would go away

MBTN Ch.22 refers below:-

atha kR^iShNaH samArUhya garuDaM rAma saMyutaH

pradyumnEna cha tatrAgAt prathamaM tatra vanhibhiH

yuddhvaivAMgirasA chaiva xaNAd vidrAvya tAn hariH ...239

vidrAvya shaRvapramathAnAsasAda jvaraM tataH

tEna bhasma prahArENa jvaritaM rOhiNI sutaM

AshliShya vijvaraM chakrE vAsudEvO jagatprabhuH....240

svayaM vkrIDya tEnAtha kiMchit kAlaM janARdanaH

niShpiShya muShTibhishchAnyaM sasaRja jvaramachyutaH..241

svayaM jitvAApi girisha bhR^ityaM nAlamiti prabhuH

svabhR^tyEnaiva jEtavya ityanyaM sasR^ijE tadA ....242

jvarENa vaiShNavenAsou subhR^ishaM pIDitastadA

grAsARdhaRmupanItashcha jagAma sharaNaM hariM

tEna stutaH sa bhagavAn mOchayAmasa taM vibhuH....243

Gist:-

bANAsura's daughter uShA secretly married aniruddha (son of pradyumna, who is the son of rukmiNi-kR^iShNa) and she was living happily in aMtaHpura. When bANAsura came to know about this, he went to attack aniruddha. kR^iShNa & balarAma came to save aniruddha at that point of time.

bANAsura was a great devotee of R^idra and he prayed, asking for his (R^idra's) support. Then R^idra created 'shivajvara' - a fever and sent it as a weapon on balarAma. balarAma was soon incapacited by this fever. Then kR^iShNa embraced balarAma to save him and thus the fever entered into the body of kR^iShNa. kR^iShNa depicted as if He was suffering from fever and destroyed the same by His fist attack and created 'viShNujvara' just by His saMkalpa and sent the same to attack R^idra. R^idra could not bear the same and asked kr^iShNa to pardon him. Then the kind Lord destroyed the 'viShNujvara' by His saMkalpa and left the 'shivajvara' on the earth and proclaimed to jvara, "You will remain on earth and give suffering (fever) to humans, animals & plants and those who recall / hear / tell this story of My victory over you will be relieved from fever." Thus R^idra was declared defeated in his attack over kr^iShNa.

Then bANAsura himself came to fight with kR^iShNa. kR^iShNa defeated bANAsura and was about to kill him but left him alive at the request of R^idra. Out of the 1000 hands bANAsura had, kR^iShNa cut off all the hands except two and R^idra went away after pacifying bANAsura.

kR^iShNa rescued pradyumna and went away to dvArAvati along with uShA dEvi.

Thus 'jvara' - fever is the root of all maladies. It is natural for our paMchabhUtAtmaka sharIra to experience fever depending on season etc. Diseases usually start with an attack of fever. Called as 'jvara' ParamAtma pervades in 27 rUpa-s.

'ArOgya' i.e. health returns to normal by the grace of 'hara' nAmaka ParamAtma who pervades in medicines in 28 rUpa-s.

The kind ParamAtma is also known as 'bhayakR^it bhayanAshana" in viShNu sahasra nAma stOtra. He causes all diseases and He Himself alleviates us from diseases. By the connection of tri-guNa-s to the liMga dEha, the sthUla dEha suffers from fever and diseases and the jIva in the dEha feels miserable about this fact.

Famously known as 'bhayakR^it bhayanAshana' ParamAtma pervades in 'jvarahara' rUpa. 'xa' pratipAdya shrI laxmI narasiMha resides in the svarUpa dEha called as 'jvarahara' pervades in 2827 rUpa-s and eliminates diseases.

We must therefore meditate on narasiMha ParamAtma always. Just by remembering His name, tons of pApa-s are destroyed as instantly as the dew vanishes by the sight of sunlight.

mAsa pariyaMtaravu biDade nR^i

kEsariya shubhanAma maMtra ji

tAsanadalEkAgra chittadi niShkapaTadiMda

bEsarade japisalu vR^ijinagaLa

nAshagaisi manOrathagaLa pa

rEsha pURtiya mADikoDuvanu kaDege paragatiya....HKAS_07-17

mAsa pariyaMtaravu = one entire month

biDade = uninterrupted / continuously

nR^ikEsariya = shrI narasiMha ParamAtma

shubhanAma = Holy Name

maMtra = "ugraM vIraM mahAvishNuM jvalaMtaM saRvatOmukhaM, nR^isiMhaM bhIShaNaM bhadraM mR^ityORmR^ityuM namAmyahaM" having 32 axara-s

jitAsanadali = with a steady mind and a firm posture

EkAgrachittadi = single focussed

niShkapaTadiMda = without having 'ahaM, mama' - me, mine feelings, but just to please the Lord

bEsarade = without feeling bored

japisalu = if we do the japa happily

vR^ijinagaLa = pApa-s coming as obstacles on the way to satsAdhana

nAshagaisi = would be destroy

manOrathagaLa = whatever we desire (j~nAna, bhakti & vairagya)

pURtiya mADi = would be fulfilled

parEsha = ParamAtma

kaDege = at the end - in paralOka

koDuvanu = would give

paragatiya = parama puruShARtha - mukti

In this stanza JagannAtha dAsa eulogizes the supremacy in the narasiMha nAma smaraNe and tells us to perform the narasiMha japa for a month continuously. narasiMha nAma is very holy.

The simplest way is to say - 'shrI nr^isiMhAya namaH'. However, the taMtrasAra maMtra:-

"ugraM vIraM mahAvishNuM jvalaMtaM saRvatOmukhaM,

nR^isiMhaM bhIShaNaM bhadraM mR^ityORmR^ityuM namAmyahaM" having 32 axara-s is most effective.

This nR^isiMha mahA maMtra must be chanted without getting bored sitting in a firm posture and strong belief. Only one who has conquered his iMdriya-s, a sadAchAri is entitled to chant this maMtra. In a sense, a trouble maker or a person desiring other women or other's wealth does not receive the true benefit of this maMtra.

We should not be bored of doing it even for a moment or feel lazy about it, or have disbelief or doubt the effects or show non-bhakti towards the japa. When we do this, then jvarahara nAmaka - shrI narasiMha would destroy the pApa-s coming as obstacles on the way to satsAdhana and bestow the benefits we desire (j~nAna, bhakti & vairagya). shrI laxmI dEvi is superior to all - from the blade of grass till brahMa among the crores of jIva-s. She is nitya muktaLu, nirvikAraLu and is also known as 'para'. shrIman nArAyaNa is the niyAmaka for 'para' or laxmIdEvi. Thus referred here as 'parEsha'. This parEsha would enable us to cross the ocean of saMsAra and via liMga dEha bhaMga provide kaRma vimOchana and bestow mukti - 'kaDege paragatiya'

chaturamURtyAtmaka hariyu triM

shati svarUpadi brahmanoLu mA

rutanoLippattELu rUpadoLippa pradyumna

sutaroLippattaidu hadineM

TatuLa rUpagaLAritu vatsara

shatagaLali pujisutaliru chaturAtmakana padava...HKAS_07-18

chaturamURtyAtmaka = vAsudEva, saMkaRShaNa, pradyumna, aniruddha rUpa-s

hariyu = mUla rUpi shrIman nArAyaNa

brahmanoLu = in chatuRmukha brahma

triMshati svarUpadi = 30 rUpa-s of vAsudEva

mArutanoLu = in mukhya prANa

ippattELu rUpadoLu = 27 rUpa-s of saMkaRShaNa

ippa = resides

pradyumna = as pradyumna

sutaroLuippattaidu = in saraswati dEvi (daughter of kR^itiramaNa pradyumna)

ippattaidu = 25 rUpa-s

hadineMTu = 18 rUpa-s as aniruddha in bhAratI dEvi

atuLa rUpagaLAritu = excellent 100 rUpa-s of ParamAtma

vatsara shatagaLali = in the 100 years life of a person

chaturAtmakana = the four rUpa-s of vAsudEva, saMkaRShaNa, pradyumna, aniruddha in the mUla rUpi shrIman nArAyaNa

padava = His Lotus Feet

pujisutaliru = AyuRmAna rUpa of kAlAMtaRgata ParamAtma

JagannAtha dAsa now explains the process of meditating on the four rUpa-s of ParamAtma in a person's life of 100 years.It is generally believed that human life is 100 years and we are normally blessed by elders and gurus saying "shatamAnaM bhavati".

The method of meditating on the four rUpa-s at various ages in life are described below:-

In the first 30 years of our life, vAsudEva ParamAtma pervading in chatuRmukha brahma in 30 rUpa-s protects our sharIra and does and makes us do various vyApAra-s.

In the next 27 years of our life, (i.e. from age 31 years to 57 years) saMkaRShaNa ParamAtma pervading in mukhya prANa in 27 rUpa-s protects our sharIra and does and makes us do various vyApAra-s.

In the next 25 years of our life (from 58 years to 82 years) pradyumna ParamAtma (kR^iti ramaNa) pervading in saraswati dEvi in 25 rUpa-s protects our sharIra and does and makes us do various vyApAra-s.

In the next 18 years of our life (from 83 years to 100 years) aniruddha ParamAtma pervading in bhAratI dEvi in 18 rUpa-s protects our sharIra and does and makes us do various vyApAra-s.

Thus, mUla rUpi shrIman nArAyaNa pervades in the human at various stages of life in His four rUpa-s of vAsudEva, saMkaRShaNa, pradyumna, aniruddha which are not different from His mUla rUpa.

bR^ihati sahasra maMtra enumerates 'atuLa rUpa" meaning ParamAtma is saRvOttama. atuLa nAmaka ParamAtma is capable of granting position (according to our yOgyata), strength, radiance & happiness to His devotees.

Thus human beings must meditate on the Lotus Feet of atuLa nAmaka chaturAtmaka ParamAta in his/her life time as indicated above. Our AchaRya says, "saMtataM chiMtayEt anaMtaM, aMtyakAlE vishEShataH."

nUru varuShake divasa mUva

ttAra sAviravahavu nADi sha

rIradoLaginitihavu strIpuM bhEdadali hariya

Iradhika eppattu sAvira

mUrutigaLane nenedu saRvA

dhArakana saRvatra pUjisu pURNaneMdaridu......HKAS_07-19

nUru varuShake = in the 100 years of human life

divasa = days

mUvattAra sAviravahavu = 36000 (30 days x 12 months x 100 years = 36000)

nADi strIpuM bhEdadali = strI nADi and puruSha nADi

sharIradoLaginitihavu = in the sAdhana dEha

hariya = biMba rUpi ParamAtma

Iradhika eppattu sAvira = 72000 nADi-s (meaning 36000 female nADi-s and 36000 male nADi-s)

mUrutigaLane = 72000 rUpa-s nADyAMtaRgata nADyAbhimAni dEvAMtaRgata bhagavadrUpa-s ( 3x24x1000=72000 rUpa-s i.e. [ (triguNa-s) x (tatva-s) x (sahasranAma-s) ]

nenedu = remember

saRvAdhArakana = ParamAtma - who supports the entire world

saRvatra = at all places and times

pURNaneMdu = pervades as one who has infinite virtuous qualities

aridu = according shAstra-s through gurus

pUjisu = perform pUja

JagannAtha dAsa now explains about meditating on 72000 bhagavadrUpa-s.

Human life is understood to be 100 years. Usually we are blessed as "shatamAnaM bhavati shatAyuH" by elders and learned persons.

30 days a month, 12 months a year and 100 years of life translates to 30x12x100=36000 days.

72000 nAdi-s are enmeshed in our dEha classified as 36000 strI nAdi-s plus 36000 puruSha nADi-s.

The right side of our dEha is enmeshed with 36000 nADi-s starting from piMgaLA nADi. Thes nADi-s are called puruSha nADi-s. vAyu aMtaRgata biMba rupi ParamAtma pervades here and does the vyApAra-s related to the right side of our dEha. These nADi-s are refered as divAnADi-s.

The left side of our dEha is enmeshed with 36000 nADi-s starting from iDA nADi. These nADi-s are called strI nADi-s. rayI nAmaka bhArati dEvi vAyu aMtaRgata biMba rUpi ParamAtma pervades here and does the vyApAra-s related to the left side of our dEha. These nADi-s are refered as rAtrinADi-s.

The above totals to 72000 nADi-s. Meditating on the bagavadrUpa in each of the nADi-s is important because ParamAtma pervades there and protects us and supports us through them. He pervades in the entire bhramAMDa from the blade of grass in all jaDa-s and chEtana-s, at all times, places and situations. The fact that ParamAtma has infinite virtuous qualities must be understood according shAstra-s through gurus particularly about His guNa-s, rUpa-s, kriya-s, avatAra-s etc.. and we must meditate on His 72000 rUpa-s in our nADi-s at all times and places and perform His pUja.

kAla kaRma guNa svabhAvaga

LAlayanu tAnAgi lakumI

lOla tattadrUpanAmadi karesutoLagiddu

lIleyiMdali saRva jIvara

pAlisuva saMharisi sR^iShTipa

mUlakAraNa prakR^iti guNakARyagaLa manemADi.....HKAS_07-20

kAla = past, present & future - days, months, years, yugapraLaya

kaRma = anAdi kaRma, saMchita kaRma & AgAmi kaRma

guNa = triguNa-s - satva, rAjasa & tAmasa

svabhAva = the svarUpa yOgyata of mukti yOgya-s, nitya saMsArin-s & tamO yOgya-s

gaLa Alayanu = Resident of these above

tAnAgi = being saRvataMtra svataMtra

lakumIlOla = Lord of laxmIdEvi who is the abhimAni for prakR^iti

tattadrUpa = by the rUpa-s of kAla, guNa, kaRma

nAmadi = by those names

karesutoLagiddu = existing as adhiSTAnAMtaRgata as explained above

lIleyiMdali = doing various krIDa-s

saRva jIvara = all jIva-s

mUlakAraNa = the prime starting point of sR^iShTi

prakR^iti = prakR^iti

guNagaLa = making the triguNa-s as basis

kARyagaLa = the kriya-s of the triguNa-s

manemADi = residing there

sR^iShTipa = creates the world with variation in guNa-s

pAlisuva = protects the thus created world

saMharisi = keeps the same in His belly during laya,- thus does the vyApAra-s of creation, protection & destruction

JagannAtha dAsa now explains as to how we should meditate on ParamAtma on kAla, kaRma, guNa, svabhAva etc.

kAla - Time being infinite flows from the past to the present into the future. There is no beginning or end for the same. All jIva-s are bound by time - seconds, minutes and hours form part of this measure. Besides, days, weeks, fortnights, months, R^itu-s, ayana and saMvatsara the yuga praLaya, mahAyuga praLaya, manvaMtara, mahApraLaya are all measures of time. ParamAtma pervades as kAlAMtaRgata kAla, being kAla niyAmaka, as yuga pravaRtaka, and according to those respective kAla-s He provokes dhaRma-kaRma vyApAra-s

kaRma - which are jaDa svabhAva are contained in the dEha by way of svarUpa. kaRma flows from one life cycle to another just like kAla. The third layer of the liMga dEha which lies on the svarUpa dEha, is tamOguna. This is the seed for anAdi kaRma. The triguNa vyApAra from sukaRma, duShkaRma and mishra kaRma accumulated as saMchita & AgAmi kaRma. ParamAtma pervade here as kaRma by that name and rUpa and makes us do the kaRma-s by His biMba kriya. He is the prEraka for sukaRma-s by the dEha-s, Initiator of duShkaRma-s in daitya-s and the gives the experience of the resultant puNya, mishra or pApa experience. This is the kaRmapati - ParamAtma.

guNa - laxmI dEvi is the triguNAbhimAni - in her forms as shrI, bhU & duRga pervades in satva, rajas and tamO guNa-s respectively. PamAtma-s respective rUpa-s of aniruddha, pradyumna & saMkaRShaNa (or vishva, taijasa & prAj~na) is the prEraka for these three guNa-s. Concentration of satva guNa-s leads to sukaRma-s & thus puNya, rajO guNa-s leads to mishra kaRma-s & thus mishra phala and tamO guna-s leads to pApa kaRma-s and thus pApa phala-s. ParamAtma being the mukhya prEraka makes us do the respective kaRma-s according to and bestows the resultant phala-s on us.

svabhAva - the svarUpa yOgyata of all jIva-s is called svabhAva. svarUpa dEha is anAdi and indestructible and thus the svarUpa is also anAdi and nitya - meaning indestructible. Since the svabhAva-s of the jIva-s are different form each other therefore the difference in jIva-s exists. The tAratamya of the jIva-s is thus anAdi. Just as the biMba rUpi ParamAtma is anAdi nitya, so also the pratibiMba jIva svarUpa is also anAdi nitya. biMba rUpi mUlEsha initiates guNa-s and kaRma-s according to their yOgyata which in turn demonstrates the svabhAva of the jIva. Thus ParamAtma does not have friendship, enmity, sadness towards the jIva-s. As kAlAMtaRgata, according to the kAla, He is the preraka for kaRma-s initiating the triguNa-s and being the prEraka for the svarUpa yOgyata (or svabhAva), He is entire different from all of them and He remains unaffected by them.

Alayanu tAnAgi - residing in the flow of time, flow of anAdi kaRma, triguNa-s, the svarUpa yOgyata of trividha jIva-s thus their svabhAva, biMba rUpi ParamAtma provokes kAla as kaRmapati, remains as kaRma sAxi, being the prEraka for guNa-s and exhibits their svabhAva as their aMtaRyAmi.

lakumI lOla - mUla prakR^iti is the necessary for sR^iShTi. laxmI dEvi is the abhimAni for prakR^ti. The normal exploits of prakR^iti i.e the triguNa-s - satva, rajas and tamO guNa-s. laxmI dEvi is the triguNAbhimAni - in her forms as shrI, bhU & duRga pervading in satva, rajas and tamO guNa-s respectively. The differences in the guNa-s exists in sR^iShTi. ParamAtma does creation via mUla prakR^iti just by His ichChA and too effortlessly. This is His normal activity according to His satyasaMkalpa. JagannAtha dAsa thus calls Him 'lakumI lOla'.

tatdrUpa nAmadi - as kalAMtaRgata, kAlarUpi, kAlapravaRtaka, kaRmapravaRtaka, kaRmarUpi, kaRma nAmaka He provokes kaRma. By existing as biMba rUpi in our svarUpa dEha, in the triguNa-s, He makes us do guNa kriya-s according to our yOgyata.

'lIleyiMdali saRva jIvara pAlisuva saMharisi sR^iShTipa' - for ParamAtma who enjoys doing the sR^iShTi, sthiti & laya, the entire world is His theatre. He creates us like dolls, protects us and then destroys us too and then does sR^iShTi again and the cycle continues. This is His lIla.

'mUlakAraNa prakR^iti guNakARyagaLa manemADi' - as said earlier mUla prakR^iti is the necessary for sR^iShti. laxmI dEvi is the abhimAni for prakR^ti. The normal exploits of prakR^iti i.e the triguNa-s - satva, rajas and tamO guNa-s. laxmI dEvi is the triguNAbhimAni - in her forms as shrI, bhU & duRga pervading in satva, rajas and tamO guNa-s respectively. ParamAtma pervades as aniruddha, pradyumna and saMkaRShaNa and does the kriya-s of sR^iShti, sthiti & laya by being their niyAmaka.

tilajavaRtigaLanusarisi pra

jvalisi dIpagaLAlayada ka

ttaleya bhaMgisi tatgatARthava tOruvaMdadali

jalaruhExaNa tannavara mana

doLage bhakti j~nAna kaRmake

olidu poLevuta tOruvanu guNa rUpakriyagaLanu......HKAS_07-21

tilaja = oil (tila = sesame seed, ja = oil obtained from)

vaRtigaLanu = wick

anusarisi = following the end of the wick till wherever it goes

prajvalisi = gives light

dIpagaLu = lamps

Alayada = house

kattaleya = darkness

bhaMgisi = splits

tatgata = existing in that room / house

ARthava = things

tOruvaMdadali = seen by the eye

jalaruhExaNa = biMba rUpi ParamAtma

tannavara = His devotees

manadoLage = in the manas

bhakti = with bhakti

j~nAna = with j~nAna

kaRmake = kaRma-s done by them

olidu = becomes happy

poLevuta = appearing in aparOxa

guNa rUpakriyagaLanu = according to their yOgyata would demonstrate His guNa-s rUpa-s & kriya-s

tOruvanu = would illustrate in them

JagannAtha dAsa, now gives an example of an oil lamp to explain the how ParamAtma makes us meditate on His rUpa, guNa & kriya according to our yOgyata.

'tilaja vaRtigaLanu' - it was usual in olden times to light an oil lamp in a dark room to provides light. tilaja - sesame oil - was considered to be giving good light. The power of the light thrown by the lamp depends on the length and thickness of the wick, more the thickness - more the light.

'dIpagaLAlayada kattaleya bhaMgisi' - the moment we light the lamp, the light thrown by the lamp spreads in the room and dispels darkness. We can then clearly see the things that are there in the room. However, this depends on the oil and the wick.

'jalaruhExaNa tannavara manadoLage' - The eyes of ParamAtma are compared to the lotus bud. His kind view diminishes the pApa-s of His devotees and provokes j~nAna and bhakti. Our manas is filled with ahaMkAra and mamakAra and engrossed in worldly things. This becomes the reason to forget ParamAtma. This is the darkness of aj~nAna. If we have to dispense the darkness of aj~nAna, then the lamp of the knowledge of bhagavAn is essential. The kindness of ParamAtma is vital for this.

When all the kriya-s going on in our sharIra are offered to ParamAtma, then the kind ParamAtma burns up all the pApa kaRma-s and increases our puNya. Whatever puNya kaRma-s are done with the thought of offering the same to ParamAtma - that leads sAdhana. The knowledge which increases our understanding of Paramatma is the road to bhakti. Such loving knowledge & firm friendship leads to vairAgya. sukaRma-suj~nAna, niSkapaTa bhakti (genuine bhakti) and vairAgya which gets the manas engrossed in the thoughts of bhagavavAn are the ingredients for aparOxa sAdhana. Thus we obtain bhagavadanugraha and the nityasukha - svarUpAnaMda and the most important puruShARtha being - mOxa.

Thus ParamAtma sparkles in His true bhakta-s and blesses them with His aparOxaj~nAnAnaMda, His guNa-s, His kriya-s, His rUpa-s via His daRshana to them.

Ava dEhava koDali hari ma

ttAva lOkadaLiDali tA ma

ttAva dEshadoLiDali AvAva sthitigaLu barali

I vidhadi jaDa chEtanaroLu pa

rAvarEshana rUpaguNagaLa

bhAvisuta sujj~nAna bhakutiya bEdu koMDADu…………….HKAS_07-22

hari = biMba rUpi paramAtma

Ava dEhava koDali = He may give us dEha in any rUpa

mattAva lOkadaLiDali = according to our previous kaRma-s, He may keep us naraka, svaRga, pAtaLa or any lOka

tA mattAva dEshadoLiDali = He may gives us birth in bhArata or any other country

AvAva sthitigaLu barali = either childhood, youth or old age state of life OR state of sukha or duHkha OR waken state or dream or sleep

I vidhadi = as stated above

jaDa chEtanaroLu = in jaDa-s, sthAvara jIva-s and jaMgama jIva-s

parAvarEshana = ‘para’- nAmaka ramAdEvi, ‘avara’- brahmA until the blade of grass, kali and all other chEtana-s, ‘Isha’ – saRva niyAmaka ParamAtma

rUpagaLa = His rUpa-s in all things

guNagaLa = His infinite virtuous qualities

bhAvisuta = meditating on them

sujj~nAna = ‘bhagavat’ knowledge

bhakutiya = firm bhakti

bEdu = pray for the above

koMDADu = praise His guNa-s and excellence

JagannAtha dAsa appeals to all of us to pray to ParamAtma at all times, irrespective of the time, place or state and ask for suj~nAna, firm bhakti, and vairAgya.

Our previous kaRma-s leads us to birth in any of 84 lakh species and the dEha we get according to that specie being either - grass, tree, ant, goat, dog, cow, lion, tiger…..human. Human form is the pinnacle form of dEha where we get sAdhana sharIra and it is possible to perform satsAdhana in this form. By meditating on ParamAtma with firm bhakti and gaining knowledge about Him we must always be praising His guNa-s. Then whatever birth may we get in any form (any specie), we would always be remembering Him by the benefit of puRvasaMskAra. There are many examples of this – bharata who was previously born as deer, iMdradyumna gaMdhaRva who was previously born as an elephant, nahuSha rAja who was previously born as a python and many examples.

To derive the benefits from our puNya kaRma-s we get svaRga sukha. However, BG says, “xINE puNyE maRtyulOkam vishaMti” - meaning as soon as we finish the stock of our puNya we return to bhUlOka and by the accumulation of pApa kaRma-s we go to naraka. Thus according to our kaRma, we may be in any lOka (AvalOdoLiDali) we should meditate on the Holy Name of ParamAtma.

In this bharata khaMDa we may be born in any place or any country on this Earth (tA mattAva dEshadoLiDali) we must meditate on the Holy Name of bhagavAn.

In human form too we may either be either childhood, youth or old age state of life or state of sukha or duHkha or waken state or dream or sleep (AvAva sthitigaLu barali) we must meditate on the Holy Name of ParamAtma. Our AchARya say in dvAdasha stOtra refers – “saMtataM chiMtayEt anaMtaM aMtakAlE vishEShataH”. We indeed do not know when our end would come, therefore we should be meditating on the Name of the Lord at all times.

This world consisting of jaDa-s, sthAvara jIva-s & jaMgama jIva-s. ParamAtma pervades in all jaDa vastu-s by their respective shape, size and their names and depicts the characteristics of those jaDa vastu-s. In the same way, He pervades in all the chEtana-s in their daihika, mAnasika & vAchanika iMdriya-s and does and makes us do all the vyApAra-s and thus enmeshed everywhere. Therefore it is important to perform His nAma smaraNe every moment (I vidhadi jaDa chEtanaroLu)

ramadEvi is also called “para” - meaning she is much above in level among the crores of jIva-s ranging from the blade of grass till chatuRmukha brahma. bhagavAn is infinite times superior to “para” and thus called “parAvarEsha”.

Or else we can also say that “para” – laxmIdEvi and “avara” – those who are less then her level like brahma and others “Isha” – Lord for these persons, being their niyAmaka – thus called parAvarEsha.

We must meditate upon the infinite guNa-s, infinite rUpa-s, infinite avatAra-s of this “parAvarEsha” constantly with balanced knowledge that hari is saRvOttama & vAyu jIvOttama, that the world is real, paMchabhEda tAratamya and think of His Lotus Feet with devotion which is the road to sAdhana. Always ask from ParamAtma for j~nAna, bhakti & vairAgya.

oMdaroLagoMdoMdu berediha

iMdirEshana rUpagaLa mana

baMda teradali chiMtisidakanumAnavinitilla

siMdhurAjanoLaMbarAlaya

baMdhisalu prati taMtugaLoLuda

biMdu vyApisidaMte irutippanu charAcharadi………….HKAS_07-23

oMdaroLagoMdu = bhagavadrUpa separately in each adhiShThAna

oMdoMdu = each rUpa

berediha = blended

iMdirEshana = laxmIpati shrIman nArAyaNa

rUpagaLa = infinite rUpa-s

manabaMda teradali = aMtaRyAmi rUpa of any adhiShThAna which comes to our mind

chiMtisu = meditate upon

idake = in this matter or subject

anumAnavu initilla = indubitable

siMdhurAjanoLu = in sea water (jalAbhimani siMdhu rAja)

aMbarAlaya = cloth made in the form of a house (a tent)

baMdhisalu = if tied

pratitaMtugaLoLu = in each and every fibre

udabiMdu = drops of water

vyApisidaMte = just as it distribute itself

charAcharadi = in jaDa, sthAvara and jaMgama vastu

irutippanu = pervades there

ParamAtma possesses infinite virtuos qualities and each of His guNa-s are complete by themselves. His segregated and aggregated rUpa-s have been previously refered as khaMDa and akhaMDa rUpa-s. For example – His rUpa in a grain of rice is refered as khaMDa rUpa whereas His rUpa in a heap of rice is refered as akhaMDa rUpa. In the same way His rUpa in saw dust is the khaMDa rupa and in the log of wood is the akhaMDa rUpa. He pervades completely as khaMDAkhaMda rUpa – i.e, His khaMDa rUpa in akhaMDa rUpa and vice versa is rather astounding. There is no instance of such a pattern in any one except ParamAtma. shR^iti refers – “aNOraNIyAn mahatO mahIyAn” – meaning every thing is composed of its respective atomic sized particles and ParamAtma pervades in those smallest size too, just like He would pervade in the entire sea, mountain or space and simultaneously pervade in the water droplet, mud particle or the minutest corner of the space in our rooms.

laxmIpati shrIman nArayaNa (iMdirEsha) pervades with infinite rUpa-s in every segregrated rUpa in infinite particles – thus possible to mix up one rUpa with the other. Some examples are:-

1 kR^iShNa ParamAtma showed His infinite rUpa-s blended in Himself – vishva rUpa to aRjuna during the kuruxEtra war.

2 kR^iShNa also showed the entire world in His mouth to His mother yashOda.

3 When duRyOdhana threatened to tie up kr^iShNa during the latters visit as a Peace Messenger, He showed His enormous rUpa to all those present there.

4 In rAmAvatAra, during the tussle between the vAnara-s and dAnava-s, He took many forms of Himself and the dAnavas- thus fought amongst themselves and perished.

JagannAtha dAsa tells us to meditate on such intermingled mixture of rUpa-s at different times, places, and states of life either aMtaRyAmi rUpa of any adhiShThAna which comes to our mind (manabaMda teradali) and to such devotees there no doubt that they will obtain His anugraha (anumAnavinitilla)

JagannAtha dAsa gives a fine example here. If a large peace of cloth (ambaRAlaya) is dipped in sea water (siMdhurajanOLu), the water would spread itself in every lattice of the cloth. The water which is held by the cloth pervades in all the fibre network of the entire cloth. In the same ParamAtma pervades in His khaMDAkhaMDa rUpa everywhere.

The infinite droplets of the sea water are like the infinite guNa-s of ParamAtma.

The cloth is like the entire brahmAMDa.

The fibre of the cloth is like the adhiSThAna-s

The droplets (udabiMdu) spread over the mesh of cloth is like the guNa-s, rUpa-s & kriya-s of ParamAtma enmeshed everywhere

Reference:- …..EkatvEna pR^ithaktvEna bahudhA vishvatOmukham ---BG-9-5

meaning – diverse in many and in the universal form

oMdu rUpadoLoMdavayado

LoMdu rOmadoLoMdu dEshadi

poMdi ippabujAMDanaMtAnaMta kOTigaLu

hiMde mARkAMDEya kANane

oMdu rUpadi sR^iShTi praLayava

iMdirEshanoLEnidachchari apramEya sadA….HKAS_07-24

oMdu rUpadoLu = in one rUpa among the infinite rUpa-s of ParamAtma

oMdavayadoLu = in every part of His body

oMdu rOmadi = in one hair among the many hairs

oMdu dEshadi = in one part of of our dEha

abujAMDana = brahmAMDa

aMtAnaMta kOTigaLu = infinite crores

poMdi ippavu = packed together

hiMde = in the past

oMdu rUpadi = in one of His rUpa-s

sR^iShTi praLayava = sR^iShTi, sthiti & praLaya

mARkAMDEya = mARkAMDEya muni

kANane = did he not see?

sadA = at all times

apramEya = the One who cannot be completely understood by anyone

iMdirEshanoLu = laxmIpati shrIman nArAyaNa

Enidachchari = what an astonishment? Meaning it is not a surprise.

ParamAtma has infinite rUpa-s and in every rUpa among His various parts of His dEha there are crores of hairs and each hair and in one part of that dEha, He holds infinite brahmAMDa-s by His astonishing strength.

mARkAMDEya story as refered in shrImad bhAgavata follows:-

mARkAMDEya was the son mR^ikaMDu R^iShi. mARkAMDEya’s upanayanam was performed at the right age and after studying all the vEda-s he performed ugra tapas for thousands of years. Then, by the grace of hR^iShIkEsha he conquered death. He continued his tapas for 6 manvantara-s. The puraMdara of that manvantara tried to purge mARkAMDEya-s tapas, but he did not succeed in doing so. iMdra was alarmed at mARkAMDEya-s achievement in his bhakti. Ultimately mARkAMDEya had the daRshana of nara-narAyaNa and at that time mARkAMDEYa whole heartedly praised nara-nArAyaNa and at that time nara-nArAyaNa told mARkAMDEya to ask for any boon he desired.

mARkAMDEya said, “Oh sharaNAgata Protector, One who is never destroyed, dEva dEva, there is nothing more than your daRshana. Oh Powerful Lord, I want to see your action of praLaya and show me the bizarre world.” nArAyaNa agreed and went away to badari Ashrama.

One evening, when mARkAMDEya was engrossed in penances there was strong wind, accompanied by dark clouds and it started to rain heavily. The sea level rose and swallowed the earth and the slush was formed in the Ashrama of the R^iShi. In a few seconds mARkAMDEya was floating & drowning on the waves of the ocean of praLaya, surrounded by darkness losing his sense of direction - under fear. After spending several years in this condition, he saw a small island like place on the ocean on which lay banyan leaf – there was a small Child with immence brilliance, biting His right toe. mARkAMDEya went closer to the Child. By the force of inhalation of the Child, mARkAMDEya entered the belly of the Child. There he saw the entire world contained in His stomach and he saw awesome sight he desired. As the Child exhaled, mARkAMDEya was expelled out of the nose of the Child and he landed back on the ocean. mARkAMDEya then tried to embrace the Child. However, ParamAtma soon withdrew the praLaya that He had created and He disappeared immediately. Thus mARkAMDEya saw sR^iShTi, sthiti and praLaya in the same rUpa of ParamAtma.

Such ParamAtma is ‘apramEya’ – meaning He is the One who cannot be completely understood by anyone.

It is not a surprise that laxmIpati (iMdirEsha) that ParamAtma has infinite rUpa-s He holds infinite brahmAMDa-s by His astonishing strength.

oMdanaMtAnaMta rUpaga

LoMde rUpadoLihavu lOkago

LOMde rUpadi sR^iShTi sthiti modalAda vyApAra

oMde kAladi mADi tiLisade

saMdaNisikoMdippa jagadoLu

naMdanaMdana raNadoLiMdrAtmajage tOrisane…… HKAS_07-25

oMdu = one rUpa of ParamAtma

anaMtAnaMta rUpagaLu = has infinite rUpa-s

oMdu rUpadoLu = in His every rUpa

lOkagaLu = in finite brahmAMDa-s

ihavu = exists

OMde rUpadi = in one rUpa

sR^iShTi = creation

sthiti = protection

modalAda = and others meaning – sR^iShTi, sthiti, laya, niyama, j~nAna, aj~nAna, baMdha & mOxa

vyApAra = vyApAra-s

oMde kAladi = at the same time

mADi = doing them independently

tiLisade = without letting anyone know that He is the kartR^i (the one doing it)

jagadoLu = in this brahmAMDa

saMdaNisikoMdippa = completely pervades

naMdanaMdana = son of naMdagOpa – shrI kr^iShNa

raNadoLu = at the kuruxEtra war front

iMdrAtmajage = son of iMdra - aRjuna

tOrisane = did He not show His vishvarUpa?

JagannAtha dAsa explains that ParamAtma is capable of demonstrating His several rUpa-s from His one rUpa alone and show sR^iShTi, sthiti & laya vyApAra-s. His vishvarUpa daRshana to aRjuna at the kuruxEtra battle field is a fine example.

There are many rUpa-s in each of ParamAtma’s rUpa and each rUpa is complete by itself. There are several brahmAMda-s in each of His Hairs. However, He chooses to perform sR^iShti on one brahmAMDa at a time. The jIva-s that He creates in the brahmAMDa are all protected by Him in His viShNu rupa and ultimately destroyed (laya) by Him in the name of R^idra (R^idrAMtARgata saMkaRShaNa rUpa.)

Only the j~nAni-s understand this quality of ParamAtma according to their yOgyata. Without letting this know to the ignorant, He performs the aShTa vyapAra (carrying out sR^ishti, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa) in the jaDa-s and jIva-s.

On the kuruxEtra battle field, before the commencement of the mahAbhArata war, aRjuna requested kR^iShNa as follows:-

sEnayOrubhyOmadhyE rathaM sthApayamEEchyuta ………….BG_01-22

Gist - Arjuna said: kR^iShNa, please draw my chariot between the two armies so that I may see who is present here, who is longing for a fight, and with whom I must challenge in this great battle attempt.

aRjuna saw his relatives as opponents and was afraid to face them. At that time kR^iShnA arouses his xatriya kaRtavya and kR^iShNa says as follows:-

klaibayaM mAsmagamah pARtha naitat tvayyupapadyatE

xudraM h^idraya douRbalyaM tyaktOtiShTa paraMtapa ------BG_02-03

Gist – Oh son of pR^itha, do not yield to this degrading impotence. It is unbecoming of you. Give up such petty weakness of heart and arise, Oh punisher of the enemy.

Finally He showed him His vishva rUpa. aRjuna was amazed at the many rUpa-s he saw in His one rUpa and stood with folded hands and at that time kr^iShNa said as under:-

tasmAtvamuttiShTha yashO labhasva

jitvAshashrOn bhuMxva rAjyam samR^iddhyam

maivaitE nihatAH pURvmEva

nimittamatraM bhava savyasAchin---------BG_11-33

Gist - Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, Oh savyasaci (one who can shoot arrows very expertly in the field), can be but an instrument in the fight.

During His childhood when kR^iShNa was caught eating mud by yashOda, she asked Him to open His mouth and show her. To her surprise, she saw the entire brahmAMDa in His mouth and was stunned.

shrIramEshana mURtigaLu nava

nArikuMjaradaMte EkA

kAra tORpavu avayavAvhaya avayavagaLali

bEre bEre kaMgoLisuva sha

rIradoLu nAnA prakAra vi

kArashUnya virATanEnisuva padumajAMDadoLu………….HKAS_07-26

shrIramEshana = shrI laxmIpati – shrIman narAyaNa

mURtigaLu = bhagavadrUpa-s

navanArikuMjaradaMte = the figure formed by an arrangement of nine women

EkAkAra = as one unit or shape

tORpavu = would appear

avayavAvhaya = ParamAtma’s calling Himself by every part of His own body

avayavagaLali = in those parts of the Body

bEre bEre = just like the nine women are truly separate from each other

kaMgoLisuva = seen so

sharIradoLu = in ParamAtma’s dEha

nAnA prakAra = in different ways

vikArashUnya = flawless

padumajAMDadoLu = in brahmAMDa

virATanEnisuva = known as vrADrUpi

ramApati ParamAtma has infinite and invisible rUpa-s and every rUpa is complete by itself. His infinite rUpa-s are present in one single rUpa. – just as depicted in the virADrupa.

navanArikuMjara – elephant like figure obtained by the arrangement of nine women (although they are individually separate). The elephant has trunk, feet, back, tail etc… by joining all these avayava-s (parts of the body) – thus forming the shape of an elephant. In the same way, brahmAMDAMtaRgata ParamAtma’s rUpa looks as one whole rUpa.

ParamAtma does the jagat vyApAra with consideration as avayava-avayavI i.e to say that infinite rUpa-s are hidden in His one single rUpa. Pervading in all things of the world and known by those names, recognized by those rUpa-s but He remains entirely diiferent from them. He is not bound by the guNa-s of those things. Although He is brahmAMDA rUpi He remains undistorted. His avayava rUpa-s are like the individual females of the navanArikuMjara and His entire rUpa as a unit is refered as ‘avayavI’ rUpa.

ParamAtma thus pervades in this brahmAMDa by way of avayava khaMDa rUpa and avayavi brahmAMDAMtaRgata akhaMDa virADrUpa but remains undistorted and entirely different.

vArijabhavAMDadoLu lakumi

nArasiMhana rUpaguNagaLu

vAridhiyoLiha teregaLaMdadi saMdaNisi ihavu

kAraNAMshAvEsha vyAptava

tAra kARya vyaktavyaktavu

ArunAlku vibhUtiyaMtaRyAmi rUpagaLu…… HKAS_07-27

vArijabhavAMDadoLu = in the brahmaMDa

lakuminArasiMhana = shrI laxmI narasiMha

rUpaguNagaLu = groups of infinite rUpa-s and guNa-s

vAridhiyoLiha = in the sea

teregaLaMdadi = like waves

saMdaNisi = pervading

ihavu = exists

kAraNa = aniruddha and other rUpa-s being the reason for sR^iShTi

aMsha = in the svarUpa of the jIva-s

AvEsha = balarAma, laxmaNa, aRjuna – their avEsha rUpa-s

avatAra = rAma, kR^iShNa, vEdavyAsa, hayagrIva etc.. bhagavad avatAra-s

vyApta = pervading every where

kARya = biMba kriya-s through the iMdriya-s of all chEtana-s

avyakta = rUpa-s that cannot be seen by the ignorant

vyaktavu = vAsudEva and other rUpa-s seen by brahma and other dEvata-s

ArunAlku = 6+4 = 10

vibhUti = vibhUti rUpa-s

aMtaRyAmi rUpagaLu = aMtaRgata rUpa of ParamAtma in all jaDa-s and chEtana-s known by their respective names, shapes and rUpa-s

While mUla rupi shrIman nArayaNa is relaxing on the xIrasamudra, just by His ichChA, He creates a 14 petalled golden lotus flower from His navel. chatuRmukha brahma is born in this Lotus flower and his sharIra is indeed the brahmAMDa, which refered here by JagannAtha dAsa as ‘vArijabhavAMDadoLu’ in the beginning of the stanza. (vAri = water, vArija = lotus born in water, vArijabhava = brahma born in the Lotus flower, vArijabhavAMDa = brahmAMDa)

In this brahmAMDa, infinite rUpa-s and infinite virtuous qualities of shrI laxminarasiMha are enmeshed everywhere. This ParamAtma who pervades everywhere is nityAnaMdamaya and is complete in all respects. JagannAtha dAsa describes a fine example here.

The enormous ocean creates ininite number of waves one after another. The integrated rUpa of the waves is indeed the ocean. The waves may look be to be individually different but the akhaMDa rUpa is the ocean.

The rUpa-s of ParamAtma, who pervades in the world from end to end, should be meditated upon His kAraNa rUpa-s, aMsha rUpa-s, AvEsha rUpa-s, vyApta rUpa-s, avatAra rUpa-s, kARya rUpa-s, avyakta rUpa-s, vyakta rUpa-s, aMtaRyAmi rUpa-s, and other vibhUti rUpa-s like nIta, sAdharaNa, vishEsha, sajAti, vijAti, naija, ahita, sahaja, khaMDa, akhaMDa. These are refered here as ‘ArunAlku vibhUti’- meaning 6+4 = 10 vibhUti rUpa-s.

1) kAraNa rUpa-s – aniruddha, pradyumna, saMkaRshaNa & vAsudEva being the rUpa-s not different from the mUla narAyaNa rUpa and the vyApAra of sR^iShti, sthiti, laya are caused by these rUpa-s

2) aMsha rUpa-s – all the jIva-s are the pratibiMba of ParamAtma. The svarUpagata rUpa is indeed the aMsha rUpa. In the jIva-s He remains as the shape of jIva, by that name. biMba ParamAtma is aMshi. Reference – “mavAMshO jIvalOkE jIvabhUtassanAtanaH”….BG_15-7 -- meaning - The living entities in this conditioned world are My eternal fragmental parts.

3) AvEsha rUpa-s – the special rUpa-s in aRjuna, laxmaNa, pr^ithu, balarAma, are refered as AvEsha rUpa. ParamAtma does and makes them do special kARya-s in those rUpa-s.

4) vyApta rUpa-s – known by the respective names, rUpa, words, shape of all the jaDa-s and jIva-s in the brahmAMDa, but still being entirely different from them. Pervading in the smallest of the atom and from the blade of grass until brahma is the vyApta rUpa by which He discloses the nature of those respective jaDa-s or jIva-s

5) avatAra rUpa-s – By the request of brahma and other dEvata-s, being yuga pravaRtaka of yuga dhaRma-s He appears to punish the wicked and protect the righteous, destroys adhaRma & re-establishes dhaRma. matsya, kURma, narasiMha, rAma, kR^iShNa – these being His avatAra rUpa-s. Beside, to provide the road to knowledge He appeared in the form of hayagrIva, kapila, vEdavyAsa.

6) avyakta rUpa-s – Existing in all jiva-s He does and makes us do all vyApAra-s and He dose not allow the jIva to recognize the same. Except to the brahmadEvata, to the rest He seems to be some viShaya to be thought about. He pervades in the triguNa-s and the sUxma jaDa prakR^ti in His avyakta rUpa.

7) vyakta rUpa-s – He exhibits His presence to brahma, vAyu and other dEvata-s. To the other sadchEtana-s after sAdhana He provides daRshana via biMbaparOxa. This has been enumerated in stanza HKAS_01-13 as under:-

parimaLavu sumanadoLaganalanu

araNiyoLagippaMte dAmO

daranu brahmAdigaLa manadali tOritOradale……

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2004-December/000268.html

8) aMtaRyAmi rUpa-s – Pervading in all the jaDa-s & the svarUpa sthita in all the jIva-s and performing all vyApAra-s

9) kaRya rUpa-s – pervading in our iMdriya-s and performing all the kARya-s

10) dasha vidha vibhUti rUpa-s - like nIta, sAdharaNa, vishEsha, sajAti, vijAti, naija, ahita, sahaja, khaMDa, akhaMDa. These are refered here as ‘ArunAlku vibhUti’- meaning 6+4 = 10 vibhUti rUpa-s.

ParamAtma cannot be seen, He has infinite excellence, we cannot predict about Him or His actions, He is nityAnaMda, has infinite rUpa-s, guNa-s, names, and does infinite kriya-s without exhaustion. JagannAtha dAsa appeals to us to meditate on ParamAtma.

maNigaLoLagiha sUtradaMdadi

praNavapAdyanu chEtanAchE

tana jagattinoLanudinadoLADuvanu sukhapURNa

daNuvikeyu ivagilla bahukA

ruNikanaMtAnaMta jIvara

gaNadoLEkAMshA rUpadi niMtu nEmisuva………..HKAS_07-28

maNigaLoLagiha = pearls joined together

sUtradaMdadi = by thread

praNavapAdyanu = biMba rUpi ParamAtma – OmkAra pratipAdya

chEtanAchEtana = jIva-s and jaDa-s

jagattinoLu = in this world

anudinadoLu = everyday

ADuvanu = does various krIDa-s

sukhapURNa = He is ever happy

daNuvikeyu = exhaustion

ivagilla = He does not have

bahukAruNika = very kind – shows His aMtaHkarana according to yOgyata of the jIva-s

anaMtAnaMta jIvara gaNadoLu = in infinite number of groups of jIva-s

EkAMshA rUpadi = starting from mUla rUpi nArAyaNa – vAsudEva and other rUpa-s being in the svarUpa dEha of the jIva-s and in their iMdriya-s

niMtu = residing at all times & places and jaDa-s

nEmisuva = provides prEraNa via biMba rUpa - being niyAmaka

JagannAtha dAsa explains as to how ParamAtma supports the entire world.

Pearls and gems are connected to each other by a thread passing throught the hole of the pearl and the resultant arrangement looks like a garland of pearls. The thread supports the pearls.

In the same way, there are several chEtana-s and jaDa-s in this entire world. ParamAtma - like the thread in the above example provides support to the jaDa-s and chEtana-s to stay together.

mUla rUpi shrIman nArAyaNa is praNava pratipAdya – meaning He is known by the word ‘OM’. The three alphabets 1) a, 2) u & 3) ma are connected to the five petals of 4) nAda, 5) biMdu, 6) ghOsha, 7) shAMta & 8) atishAMta - known as ‘OM’ formed by connecting these eight characters, shrIman nArAyaNa is progressively known as 1) vishva, 2) taijasa, 3) prAj~na, 4) tuRya, 5) Atma, 6) aMtarAtma, 7) ParamAtma & 8) j~nAnAtma.

This praNava pratipAdya mUla rUpi shrIman nArAyaNa pervades as aMtaRyAmi in all the jaDa-s and chEtana-s and carries out all the vyApAra-s of this world just by His lIla. He is enmeshed in this entire world and acts as a connecting thread for all the jaDa-s and jIva-s and supports the entire world.

Although He is the niyAmaka for all the vyApAra-s and He does the respective kriya-s effortlessly. Whenever we do a small piece of work we feel so exhausted because we have limited strength and capability. However, ParamAtma is all powerful, saRvataMtra svataMtra whereas the jIva is incomplete, has very limited strength, AnaMda, j~nAna, bravery, etc… Even these are under the control of ParamAtma, whereas ParamAtma is ‘saRvaguNasaMpanna parabrahma’ thus known as parabrahma. He is nityAnaMda. He does not expect anything from anyone but pervades in the jIva-s and jaDa-s and reveals their kriya-s by being their niyAmaka. ParamAtma never feels exhausted by carrying out sR^iShTi, sthiti & laya vyApAra-s via His biMba kriya and performing all the vyApAra-s and making us perform the same. Thus JagannAtha dAsa says, ‘sukhapURNa daNuvikeyu ivagilla’.

Because of ParmAtma has enormous kindness for the jIva-s, He brings the jIva-s from the asR^ijya group into sR^iShTi and makes them dissolve their anAdi kaRma through bhOga and ultimately after liMga bhaMga releases them from the bondage of kaRma and provides svarUpAnaMda mukti sukha.

Although such benevolent ParamAtma is aMtaRyAmi in several crores of jIva-s and regulates various kARya-s via His biMba rUpa, by being in that size, in that name, in that rUpa, His rUpa is entirely different from all the jIva-s. jIva-s are certainly different from each other but ParamAtma is One and only One.

Reference for the above:-

mattaH parataraM nAnyat kiMchidasti dhanaMjaya

mayi saRvamidaM sUtraM sUtrE maNigaNA iva……..BG_07-07

O conqueror of wealth [Arjuna], there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

jIvajIvarabhEda jaDa jaDa

jIvajaDa jaDajIvariMdali

shrIvaranu atyaMta bhinna vilaxaNanu lakShmI

mUvariMdali padumajAMDadi

tA vilaxaNaLenisutippaLu

sAvadhika samashUnyaLeMdaritIRvaranu bhajisu……… HKAS_07-29

jIvajIvarabhEda = the difference between two jIva-s

jaDa jaDa = the difference between two jaDa-s

jIvajaDa = the difference between the jIva-s and jaDa-s

jaDajIvariMdali = all jaDa-s and jIva-s

shrIvaranu = laxmIramaNa ParamAtma

atyaMta bhinna = very much different (from Isha, jIva-s and jaDa-s)

vilaxaNanu = bizarre

lakShmI –ramA dEvi

mUvariMdali = three of them i.e. 1) all the trividha jIva-s from brahma till the blade of grass, 2) all jaDa-s which do not have any pravR^itti on their own and 3) saRvataMtra svataMtra ParamAtma who is infinite times superior to her (laxmI dEvi)

padumajAMDadi = in this brahmAMDa

tA = laxmI dEvi

vilaxaNaLenisutippaLu = (she) is different as described above

sAvadhika = dEshataH and kAlataH (place and time)

sama = equal – meaning she is with ParamAtma

shUnyaLu = but not equal to the guNa-s of ParamAtma

eMdaritu = understanding in this way

IRvaranu = these two – i.e. laxmI dEvi and shrIman nArAyaNa

bhajisu = pray and praise them so

JagannAtha dAsa explains here that it is important for the persons who look forward for mOxa to understand the basic paMchabhEda-s, tAratamya, reality of this world…

The following discussions must have been taken up on this site several times before in various contexts. Nevertheless, it is included here again as part of HKAS series.

About paMchabhEda-s:-

The world around us can be broadly classified as jaDa (non-living things) and jIva (living things). However, there should naturally be some Strength or Power that created this world around us. That is what we call Isha (ParamAtma). He is indeed the niyAmaka for the above two since He created them.Thus we have three entities as Isha, jIva-s and jaDa-s.When we examine differences between any two of these constituents, we get the five differences for discussion (although we mathematically obtain six differences) and they are:- Isha-jIva, Isha-jaDa, jIva-jIva, jIva-jaDa & jaDa-jaDa which are discussed below. However, there is nothing like Isha-Isha as there only one Isha and there is no one superior to Him as we have seen in previous stanza.

Isha-jIva bhEda:-

saRvaniyAmaka paramAtma is saRvataMtra svataMtra but the jIva-s are not asvataMtra. Isha is saRvakaRt^I whereas is jIva is parAdhIna (dependent on ParamAtmaa). ParamAtma is all knowledgeable whereas the jIva has limited knowledge. ParamAtma is all powerful, whereas the jIva has limited strength. ParamAtma is the Regulator whereas the jIva is the regulated. ParamAtma is the prEraka (Stimulator), whereas the jIva is the prERya (stimulated). The svarUpagata j~nAna shakti, ichChA shakti & kriya shakti is under the control of ParamAtma. ParamAtma is the biMba whereas the jIva-s are pratibiMba. All this is indeed jIvEsha bhEda.

Isha-jaDa bhEda:-

prakR^iti, kAla, dEsha are all jaDa-s. They do not have pravR^itti shakti - strength on their own to initiate any action. jaDa-s do not have j~nAna, ichChA shakti. ParamAtma pervades in every atom of the jaDa-s and projects their property or guNa-s. This difference is the Isha-jaDa bhEda.

jIva-jIva:-

We can hardly find two living things / persons to be exactly similar in shape, size, rUpa in the sthUla dEha. Apart from this the difference between two persons lies in their manas, buddhi, thought process, understanding capability, chitta sAmaRthya and many more. The experience one gets in his or her daily life and his/her svarUpa j~nAna shakti, ichCha shakti & kriya shakti between two persons is not the same. In this state, the svarUpagata vyApAra-s are exhibited as our experience through our sthUla dEha in its lifetime. Here lies the jIva-jIva bhEda.

jIva-jaDa bhEda:-

The well known differences between living and non-living things, which we all learnt from our school days.

jaDa-jaDa bhEda:-

The world around us filled with a number of non-living things like stone, mud, bricks, etc… We can certainly see the outward physical and internal differences existing between them. For example there could be many types of stones – various colors, properties, the way they are formed etc… In the same way there is difference in the paMchabhUta-s like pR^ithvi, appu, tEjassu, vAyu & AkAsha. In the same way, the alphabets, words, sentences, kAla, different places of the world, are all different from each other. The shape and size of various alphabets, their pronounciation, their meanings are all different from each other. ParamAtma (known as axarEDhya) pervades in the vaRNa-s and and provides them power of pronounciation by the use of abhivyaMjana-s and form words and thus forms meaningful sentences. All this is jaDa-jaDa bhEda.

prapaMcha -means the world which contains the paMcha bhEda-s. paMchabhEda-s are anAdi nitya and these differences are easily recognizable. Therefore prapaMcha is satya (real) and not mithya (myth). How can we classify something that we can see and experience as ‘mithya’? And we are ourselves the witness for all the experiences we get in our lives therefore the world is satya and not mithya.

Thus the world is real, there exists paMchabhEda, tAratamya tatva are all anAdi nitya. These are the basic requirements for progress on the path of sAdhana.

Further, JagannAtha dAsa explains the position of laxmI dEvi.

Only ParamAtma and laxmI dEvi are IshakOTi praviShTaru. Right from brahma until the blade of grass all jIva-s are defined as ‘xara’ jIva-s meaning they are destructible. However, laxmI dEvi has no dEha nAsha – non-destructible thus defined as ‘axara’. The jIva-s are bound by liMga dEha and laxmI dEvi is superior by crores of guNa-s over brahma and other dEvata-s. Therefore laxmI dEvi is different form the class of ‘xara’ jIva-s.

ParamAtma is infinite times superior to laxmI dEvi in all guNa-s. Since she is with Him at all places and times – dEshataH & kAlataH, she is equal to Him in that respect thus she is refered as ‘samAsamaLu’. However, the only her only weakness is her ‘’bhagavdadhInatva’ – she is dependent on ParamAtma

Therefore, ParmAtma is the mukhya niyAmaka for laxmIdEvi too from this point of view, laxmI dEvi is different from ParamAtma who is saRvataMtra svataMtra. However, it is not necessary to reiterate that she is different from the jaDa-s which do not have j~nAna, ichCha & kriya shakti at all.

Therefore, laxmI dEvi is different from all the three i.e. Isha, jIva & jaDa. This is what JagannAtha dAsa describes as, ‘lakShmI mUvariMdali padumajAMDadi tA vilaxaNaLenisutippaLu’

Understanding that laxmI dEvi is equal – meaning she is with ParamAtma at all times but not equal to the guNa-s of ParamAtma we must pray to these two – i.e. laxmI dEvi and shrIman nArAyaNa.

AditEyaru tiLiyadiha guNa

vEdamAnigaLeMdenipa vA

NyadigaLu ballaravarariyada guNagaNaMgaLanu

vEdhaballanu bommanariyada

gAdhaguNagaLu lakumi ballaLu

shrIdharobbanupAsya sadguNapURNa hariyeMdu HKAS_07-30

AditEyaru = starting from the son aditidEvi – R^idra dEvaru

tiLiyadiha = that which he cannot understand

guNa = ParamAtma’s infinite guNa-s

vEdamAnigaLeMdenipa = abhimAni for vEda-s

vANyadigaLu = saraswati dEvi and bhArati dEvi

ballaru = they understand

avaru ariyada = whatever they do not understand

guNagaNaMgaLanu = infinite virtuous qualities of ParamAtma

vEdha = brahma, vAyu and other R^iju-s

ballanu = they know (understand)

bommanariyada = whatever brahma cannot understand

agAdhaguNagaLu = infinite guNa-s

lakumi ballaLu = laxmI dEvi knows

shrIdhara = ParamAtma – who keeps laxmI dEvi in His heart

obbanu = only He

sadguNa = that He is saRvataMtra svataMtra, and possess all sadguNa-s

pURNa = complete in all respects

upAsya = worthy of being praised

hariyeMdu = is only ParamAtma, who has infinite virtuous qualities

ParamAtma has infinite virtuous qualities. Various dEvata-s understand these qualities of ParamAtma according to their yOgyta and praise the Lord.

garuDa, shESha and R^idra understand ParamAtma’s guNa-s better than the class of dEvata-s like iMdra and others.

bhArati dEvi, saraswati dEvi and the R^iju patni-s understand ParamAtma’s guNa-s better than garuDa, shESha & R^idra

vEdha nAmaka brahma, vAyu dEvaru & other R^iju-s understand ParamAtma’s guNa-s better than bhArati dEvi & others.

laxmI dEvi understands ParamAtma’s crores of guNa-s much more than bomma (brahma) and all others. laxmI dEvi is with ParamAtma at all places and times – dEshataH & kalataH, she is equal to Him in that respect thus she is refered as ‘samAsamaLu’. Although, she thinks about ParamAtma’s guNa-s at all times and she resides in the heart of ParamAtma, she perceives His newer qualities every now and then, which itself indicates that she has not yet understood ParamAtma completely. Then what could be the state of understanding of mortals like us?

Since ParamAtma always has laxmI dEvi in his heart He is referd as ‘shrIdhara’. This ParamAtma is who is praise worthy by brahma and other dEvata-s is sadguNa paripURNa. He is unusually different from all by being a mass of knowledge and happiness. He is the biMba for all jIva-s and destroys the pApa-s of all jIva-s. laxmI dEvi says that this saRvOttama ParamAtma is the only ‘hari’ and worth being praised.

iMtanaMtAnaMta guNagaLa

prAMtagANade mahAlakumi bhaga

vaMtagAbharaNAyudhAMbaravAlayagaLAgi

svAMtadali nelegoLisi parama du

raMta mahimana doutya kaRma ni

raMtaradi mADutali tadadhInatvavaidihaLu…..HKAS_07-31

iMtu = in this way

anaMtAnaMtaguNagaLa = infinite guNa-s of ParamAtma

prAMtagANade = never ending

mahAlakumi = laxmI dEvi

bhagavaMtage = shaDguNaishvaRya ParamAtma (shadguNaishvaRya-s being – Aishvarya, j~nAna, tEjas, shakti, prabhA & Ananda)

AbharaNa = various jewelry

Ayudha = gadhA, bow & arrow and other weapons

AMbarava = divya vastra-s

AlayagaLAgi = a house containing the above (with chatra, chAmara etc….too)

svAMtadali = in her heart

nelegoLisi = firmly fixed

parama = saRvasrEShTa ParamAtma

duraMta mahimana = One who has infinite excellence

doutya kaRma = the sEva being performed by JagannAtha dAsa

niraMtaradi = always

mADutali = performing

tadadhInatvava = under control of ParamAtma

aidihaLu = obtains

Although laxmI dEvi has not completely understood all the infinite virtuous qualities of ParamAtma, she still has the privilege of being AbharaNa, Ayudha AMbara & Alaya for shaDguNaishvaRya ParamAtma.

Inspite of the fact that laxmI dEvi is with ParamAtma at all places and times – dEshataH & kalataH, she is equal to Him in that respect and is refered as ‘samAsamaLu’, she is still discovering His various guNa-s every moment, although she resides in the heart of ParamAtma at all times.

Being ‘samAsamaLu’ this lOka mAtE adorns ParamAtma with gadA, padma and other weaponry, various types of jewelry & various types of magnificent attire. Residing with paramAtma in vaikuMTha (His abode), laxmI dEvi always serves the Lord.

Thus, being AbharaNa, Ayudha AMbara & Alaya for shaDguNaishvaRya ParamAtma serves ParamAtma. She is so fortunate. Saint PuraMdara dAsa says in in of his well known songs, “Enu dhanyaLO lakumI, eMtha mAnyaLO”.

She discovers infinite guNa-s in every guNa of ParamAtma, infinite rUpa-s in every rUpa, infinite kriya-s in every kriya He does as has been described in HKAS_01-02 - ‘bagebageya nUtanava kANuta mige haruShadhim pogaLi higguva……’ refer http://dvaita.info/pipermail/dvaita-list_dvaita.info/2004-November/000187.html

laxmI dEvi constantly serves ParamAtma - One who has infinite excellence – as continued by PuraMdara dAsa in the above song - ‘Chatra, chAmara, vyajana, paRyaMka, pAtra rUpadalli niMtu, chitra charitanAda hariya nitya sEve mADutihaLo’ and she remains controlled by ParamAtma.

praLaya jaladhiyoLuLLa nAveyu

holabugANade suttuvaMdadi

jalaruhExaNanamala guNarUpagaLa chiMtisuta

neleya gANade mahalakumi chaM

chalavanaidihaLalpa jIvari

gaLavaDuvudEnivana mahimegaLI jagatrayadi…….HKAS_07-32

praLaya jaladhiyoLuLLa = in the sea of mahApraLaya

nAveyu = boat

holabugANade = not seeing the shore

suttuvaMdadi = moves randomly

jalaruhExaNana = ParamAtma

amala = extremely pure

guNarUpagaLa = guNa-s and rUpa-s

chiMtisuta = meditating in the mind

neleya gANade = unending

mahalakumi = laxmI dEvi

chaMchalavanaidihaLu = her mind cannot perceive anything

alpa jIvarige = jIva-s who have limited shakti and limited j~nAna

ivana mahimegaLu = ParamAtma’s mahime

aLavaDuvudE = would it be possible to know? (Meaning – it is never possible)

I jagatrayadi = in the three worlds svaRga, maRtya and pAtALa lOka

During mahApraLaya, when there is lot of sea water everywhere, a boat going about on the sea would lose its sense of direction & destination and it would just rotate around its own axis and it would not be able to find the shore. Such is the state of laxmII dEvi too in understanding the infinite guNa-s of ParamAtma.

Inspite of the fact that laxmI dEvi is with ParamAtma at all places and times – dEshataH & kalataH, she is equal to Him in that respect and is refered as ‘samAsamaLu’, she is still discovering His various guNa-s every moment. – although she resides in the heart of ParamAtma at all times. She is nitya muktaLu and niRvikAraLu.

laxmI dEvi has the privilege of being AbharaNa, Ayudha AMbara & Alaya for shaDguNaishvaRya ParamAtma and serving Him at all times. Even though she meditates on His flawless guNa-s, rUpa-s, nAma-s & kriya-s she still fells directionless like a boat on the sea of praLaya & she has still not understood all the infinite qualities of ParamAtma. She sees new patterns in each of His guNa, rUpa & kriya every moment. ParamAtma is purAtana puruSha, possesses endless mahima, and infinite virtuous qualities that cannot be understood by anyone and laxmI devi keeps searching for His new lIla-s everytime.

If the status of laxmI dEvi, (who is always in the heart of ParamAtma) is such that she has not completely understood ParamAtma then, what could be the status of mortals like us? JagannAtha dAsa means to say that it would be impossible for us to know ParamAtma completely.

shrInikEtana sAtvatAMpati

j~nAnagaMya gayAsurARdana

mounikulasanmAnya mAnada mAtuLa dhvaMsi

dInajana maMdAra madhuripu

prANada jagannAtha viTThala

tAne gatiyeMdanudinadi naMbidavaranu poreva HKAS_07-33

shrInikEtana = He who keeps laxmI dEvi in His heart at all times

sAtvatAMpati = svAmi of sajjana-s

j~nAnagaMya = can be obtained only be persons who have balanced knowledge

gayAsurARdana = He who killed the gaya nAmaka daitya

mounikulasanmAnya = respected by knowledgeable tapasvi-s

mAnada = One who makes his devotees proud

mAtuLa dhvaMsi = One who killed His uncle kaMsa

dInajana maMdAra = One who provides whatever His devotees desire i.e. for people with natural attitude of Lord-servant relationship with Him – according to their yOgyata

madhuripu = One who killed the demon madhu

prANada = One who gives prANa to all jIva-s (after liMga bhaMga He provides svarUpa abhivyakti to jIva-s)

jagannAtha viTThala = biMba rUpi ParamAtma

tAne gatiyeMdanudinadi = only He can save us (by saying:- anyatha sharaNaM nAsti tvamEva sharaNaM mama……)

naMbidavaranu = unifocussed devotees

poreva = would protect

JagannAtha dAsa praises ParamAtma by His various names in this stanza.

shrInikEtana – laxmI dEvi resides in the heart of ParamAtma. The affectionate ParamAtma is called ‘shrInikEtana’.

sAtvatAMpati – ‘sAtvata’ means yAdava. ParamAtma is the head of the yAdava-s. Those jIva-s who are mukti yOgya-s are ‘sAtvika-s’. ParamAtma is King of sAtvika-s. According to jaMbukhaMDi vAdirajachArya (koumidI) ‘satva’ also means strength. yAdava-s are the most physically powerful ParamAtma is their Leader. Hence called sAtvatAMpati.

j~nAnagamya – we can understand about ParamAtma with balanced knowledge. Thus He is known as j~nAnagamya.

gayAsurARdana – a proud daitya called ‘gaya’ was troubling people in the world. Upon the request of dEvata-s, brahma arrived at the place of ‘gaya’ and told him, “I want to perform a yaj~na and your dEha is the most suitable and purest place for this yaj~na.” gaya was swollen with pride by that statement. brahma dEvaru began the yaj~na by keeping a slab on gaya’s body. gaya started to tremble by the heat of the yaj~na and thus the yaj~na was also getting disturbed. Then ViShNu ParamAtma pressed His feet on gaya’s body and prevented him from disturbing the yaj~na. At that point gaya asked for a boon from ParamAtma, “After my death this place must be declared as a puNya xEtra and it must be known by my name. The spot where my head now lies must be known as puNya sthaLa. Those who perform piMDadAna to please their pitR^i-s should become axaya.” ViShNu ParamAtma agreed so. Thus that place came to be known as gayAxEtra and the place where his head lay was declared as gayAtIRtha. Thus ParamAtma is called gayAsura maRdana – or gayAsurARdana.

mounikula sanmAnya – Those people who renounce worldy affairs and spend their time in meditation of ParamAtma are called ‘mouni’. They talk about the prApaMchika viShaya only just as much as is required and spend the rest of the time in contemplating about ParamAtma and give pravachana-s – still they are known as ‘mouni-s’. Since ParamAtma is praised by such people He is known as ‘mounikula sanmAnya’.

mAnada – ‘mAna’ means j~nAna. Since ParamAtma gives j~nAna to His devotees, He is mAnada. ‘mAna’ also refers to prestige or esteem.. ParamAtma provides prestige to His devotees; therefore He is called ‘mAnada’. The most prestigious among the purushARtha-s is mOxa.

mAtuLadhvaMsi – shrI kR^iShNa ParamAtma was invited by His uncle kaMsa (king of Mathura) for a wrestling match where He killed kaMsa. Thus called – mAtuLadhvaMsi.

dInajanamaMdAra – those devotees who pray to him with the belief that He is their ‘Redeemer’ are called dInajana-s. For such persons, He is their maMdAra – like kalpavR^ixa and He protects them and gives them whatever they ask.

madhuripu – He who killed madhu demon. See reference story in HKAS_05-19

prANada – He is the prEraka for all jIva-s. He protects the sachchEtana-s from taking birth in many different yOni-s (species) – thus praNada.

JagannAtha viTThala – The niyAmaka for the entire world. JagannAtha dAsa’s upAsana mURti is laxmI narasiMha . He would always protect those devotees who pray saying:- anyatha sharaNaM nAsti tvamEva sharaNaM mama.

This ends the 7th saMdhi