We must thus meditate on the above rUpa-s at those respective locations and obtain the Lord’s protection.

aidu mEloMdadhika daLavu

LLaidu padmavu nAbhimUladi

aidu muRtigaLihavu anirudhdhAdi nAmadali

aidisuta gaRbhavanu jIvara

nAdikaRma prakR^iti guNagaLa

hAdi tappaligoDade vyApAragaLa mADutiha……….HKAS_08-03

aidu mEloMdadhika = 5+1 = 6

daLavuLLa = (six) petals

aidu padmavu = 5 lotus flowers

nAbhimUladi = part below the navel

aidu muRtigaLihavu = paMcha rUpi ParamAtma

aniruddhAdi nAmadali = aniruddha, pradyumna, saMkarshaNa, vAsudEva & nArAyaNa

gaRbhavanu = place in the womb for the jIva (during pregnancy)

aidisuta = provides

jIvara = trividha jIva-s

anAdikaRma = anAdi kaRma-s (attached to liMga dEha)

prakR^iti guNagaLa = cause of anAdi kaRma (triguNa-s connected to prakR^iti)

hAdi tappaligoDade = without allowing them to exceed their yOgyata

vyApAragaLa = triguNa kriya-s according to the anAdi kaRma (saMchitAgami i.e. accrued & those that happen by chance)

mADutiha = doing them Himself and making the jIva-s perform the same through the tatvAbhimAni dEvata-s and getting the experience of the same for the jIva.

In this stanza, JagannAtha dAsa explains about the six petals lotus like centre which is located below the navel at the lower back which is referred as ‘tuMdi’ - the centre from which the spinal chord originates which is the nerve centre. This has a four petal lotus structure and in the region of navel there five lotus flower like structure centers having six petals each. The suShumna nADi i.e. spinal chord originates from the tuMdi and ends at the top back of the head. This is also referred as brahma nADi. This is the most sensitive nADi and as it supports the entire nervous system. There are four nADi-s around the suShumna nADi as follows:-

Central – shuShumna (brahma nADi)

East – prakAshini (dhAriNi)

South – vaidyudtA (piMgaLa)

West – vajrikA

North – Arya (IDA)

Proof of this lies in taMtra sAra fourth adhyAya as under:-

IDA cha piMgaLA chaiva vajrikA dhAriNI tathA

suShumna yAtchtudiRxu vajrikA dyAsu tatracha

chatuRmURtiH sa bhagavan hR^idayE sa vyasthitaH

In these five nADi-s there are five lotus flower structures and each of them have six petals. These are extremely sensitive areas. ParamAtma pervades in each of them as per the chart below:-

ParamAtma, pervading as aniruddha, pradyumna, saMkaRShaNa, vAsudEva and nArAyaNa as above, makes the jIva enter the womb of the mother through the semen of the father and according to the anAdi kaRma of the jIva and the connection of the triguNa-s gives ‘gaRbhavanu’ - place in the womb for the jIva (during pregnancy) accordingly – ‘hAdi tappaligoDade’ - without allowing them to exceed their yOgyata and the kaRya-s of the different rUpa-s are listed below:-

1) aniruddha rUpa – semen enters the womb of the mother and the jIva gets a place to reside

2) pradyumna rUpa – fertilization

3) saMkaRShaNa rUpa – development of the parts of the child

4) vAsudEva rUpa – capability for the mother to give birth to the child

5) nArAyaNa rUpa – birth of the child

nAbhiyali ShaTkONa maMDala

dI bhaviShyad brahmanoLu mu

ktAbha shrIpradyumna nippanu vibhudhagaNa sEvya

shObhisuta koustubhave modalA

dAbharaNadAyudhagaLiMda ma

hAbhayaMkara pApapuruShana shOShisuva nitya……… HKAS_08-04

nAbhiyali = in the navel

ShaTkONa maMDalada = six angled diagram (vAyu maMDala)

I bhaviShyad brahmanoLu = current vAyu dEvaru who would be elevated to the position of brahma in the next kalpa

muktAbha = shining like a pearl

vibhudhagaNa sEvya = respected and praised by dEvata-s

koustubhave modalAda = koustubha jewelry etc…

AbharaNa = and other jewelry

AyudhagaLiMda = shaMka, chakra and other weaponry

shrIpradyumnanu = pradyumna ParamAtma

ippanu = exists

mahAbhayaMkara = very frightful

pApapuruShana = kali – one who has high pApa – thus kalipuruSha

nitya = always

shObhisuta = illuminates himself (shaTkONamaMDalagata vAyu dEvaru)

JagannAtha dAsa explains how to destabilize the pApa puruSha in the ShaTkONa maMDala of the navel.

bhAratIramaNa mukhya prANa (blue color) pervades in the ShaTkONa maMDalada.

pradyumna nAmaka ParamAtma (as the aMtaRgata for mukhya prANa) resides there and is bedecked with various jewelry like koustubha etc… and He holds shaMka, chakra and other weaponry

The effect of pApa prEraka kali in the chEtana-s is withered from the ShaTkONa maMDala by uttering the vAyu bIjAxara maMtra as stated in vAyu purANa as under:-

ShaTkONa maMDalasthO nIlavaRNO vAyubIjavAchyaH ParamAtma vAyvyAMtaRgatyA vAyvyAMtaRyAmi shrIpardyumnO bhagavAn machcharirasthaM pApapuruShaM vAyunAshOShayatu

Blue colored vAyu dEva’s aMtaRyAmi i.e. ShaDguNaishvaRya pradyumna ParamAtma who resides in my navel with the name ‘yaM’ which is the vAyu bIjAxara maMtra when recited six times would expel the very frightful pApapuruSha i.e. kali.

The following are the symbols of kali:-

Head –brahma hatya

Two shoulders – gold

Heart – surapAna

Two sides of the waist – guru patni gamana

Two feet – the association of these type of persons

Body parts – which perform the above pApa-s

Weapons – khaDga, leather

vAyu, agni, & varuNa by the respective bIjAxara withered by vAyu, burnt by agni and soaked and cooled by varuNa (vaM). This process is understood to be expelling the pApa puruSha in the ShaTkONa maMDala of the navel.

vAyu purANa also states:-

ShaTkONachakragaM nIlaM bhagavaMtaM anusmaran,

dehasthaM pApapuruShaM vAyunA shOShayattEtaH.

Meaning - ShaDguNaishvaRya saMpanna pradyumna ParamAtma via vayu dEvaru annihilates the pApa puruSha existing in the ShaTkONa maMDala of the navel.

dvAdashARkara maMDalavu ma

dhyOdaradoLu suShumnadoLagihu

daidu rUpAtmakanu aravattadhika munnUru

I divArAtrigaLa mAniga

LAda divijara saMtaiyisuta ni

ShAdrUpaka daityaranu saMharipa nityadali………..HKAS_08-05

dvAdashARkara maMDalavu = 12 dvAdashAditya-s represented by 12 angled maMDala (a diagrammatic symbol)

madhyOdaradoLu = location between the navel and the chest

suShumnadoLage = spinal chord

ihudu = exists

aidu rUpAtmakanu = aniruddha, pradyumna, saMkaRShaNa, vAsudEva and narAyaNa

aravattadhika munnUru = 360

I divArAtrigaLa = meaning 360 days and 360 nights

mAnigaLAda = abhimAni dEvata-s

divijara = 360 divAbhimAni dEvata-s and 360 nishAbhimAni dEvata-s

saMtaiyisuta = by protecting

niShAdrUpaka = barbaric looking

daityaranu = daitya-s

nityadali = always

saMharipa = would kill

After explaining the vyApAra of pradyumna ParamAtma in ShaTkONa maMDala of the navel i.e. expelling pApa puruSha, JagannAtha dAsa now explains about dvAdasha maMDala.

The area between the navel and the chest is called madhyOdara, where there is

The 12 angled symbol of sURya maMDala (dvAdasha maMdala). This is connected to the spinal chord which runs from the tuMdi till the head. dvAdashAditya-s exist here. dvadashAMtaRgata saMkaRShaNa ParamAtma pervades in the 12 corners of this maMDala.

Each saMvatsara has 360 days and 360 nights; and if we consider the life span of a person to be 100 years, then there would be 36000 days and 36000 nights.

Existence of 72000 nADi-s concurs with the above total for which the central nADi is the suShumna nADi.

For each saMvatsara there are 360 divAbhimAni-s for the days and nishAbhimAni-s for the nights. According to this sURya is the abhimAni for 36000 divAnADi-s and chaMdra is the abhimAni for 36000 niShAnADi-s.

These divAnADi-s and the niShAnADi-s are constantly troubled by barbaric looking daitya-s. These daitya-s are exterminated by dvadashAMtaRgata saMkaRShaNa ParamAtma pervades in the 12 corners of this maMDala and protects those dEvata-s.

When a brahmaNa offers aRghya to sURya, saMkaRShaNa nAmaka ParamAtma (agni vAchya), kills the trouble making daitya-s. However, by the boon from brahma these daitya-s are reborn the next day. That is why we should offer aRghya to sURya by chanting the gAyatrI maMtra.

Since saMkaRShaNa ParamAtma is the laya kaRtA, He does the vyApAra of reducing the life span of the jIva year by year by the process of day and night.

dvAdashAditya-s - There are 12 sURya-s. They are therefore commonly called as dvAdashAditya-s. urukrama nAmaka sURya among them is ParamAtma’s avatAra. Thus the group of other sURya-s are refered as EkAdasha sURya-s (11 sURya-s) and they are listed below:-

1. puraMdara

2. mitra

3. varuNa

4. paRjanya

5. vivsvAna

6. aRyama

7. tvashTR^i

8. bhaga

9. pUShA

10. savitR^i

11. dhAtR^i

hR^idayadoLagihudaShTadaLakama

ladaroLage prAdEshanAmaka

nuditabhAskaranaMte tORpanu biMbaneMdenisi

paduma chakra sushaMkha sugadAM

gada kaTaka mukuTAMguLIyaka

padaka koustubhahAragraivEyAdi bhuShitanu……… HKAS_08-06

hR^idayadoLage = in the heart

aShTadaLakamala = 8 petal lotus

ihudu = exists

adaroLage = in that 8 petal lotus

prAdEshanAmakanu = pradEsha nAmaka ParamAtma

uditabhAskaranaMte = just risen morning sun rays

tORpanu = looks so (indicating aparOxa)

biMbaneMdenisi = called as biMba

paduma chakra sushaMkha sugada = holds in each of His four hands – padma, chakra, shaMkha and gada

kaTaka = kaDaga (solid bangle)

mukuTa = crown

aMguLIyaka = finger rings

koustubha = koustubha jewel

hArapadaka = garland of pendants

graivEya = in His neck

Adi bhuShitanu = He is decorated with these and other things too

After explaining the vyApAra of pradyumna ParamAtma in ShaTkONa maMDala of the navel i.e. expelling pApa puruSha and saMkarShaNa ParamAtma in the dvAdasha maMDala of madhyOdara killing the daitya-s in the previous two stanzas, JagannAtha dAsa now dwells on the heart.

The heart region has hR^itpadma or hR^itkamala - an 8 petals lotus like structure connected to the spinal chord. prAdEsha nAmaka ParamAtma pervades in this hR^itpadma. mUlEsha nAmaka ParamAtma pervades at the rudder of this hR^itpadma which is the size of the tip of our thumb. Above this lies agrEsha nAmaka ParamAtma which is the size of the thumb. prAdEsha nAmaka ParamAtma pervades above agrEsha.

aShTadaLa mUlEsha is the biMba for all the three rUpa-s mentioned above.

prAdEsha nAmaka ParamAtma radiates like the just risen morning sun rays (udita bhAskaranaMte). This prAdEsha nAmaka ParamAtma being biMba, does and makes us do all the vyApara-s of our dEha. In each of His four hands He holds weaponry called – padma, sudaRshana chakra, pAMchajanya shaKha, koumOdakI gada.

Besides this He is decorated with kaDaga (bangle), bhujakIRti (shoulder knot), armlet, crown bedecked with jewels, finger rings, and other jewelry like necklace of gems, koustubha necklace and innumerable other decorative items on Him. This prAdEsha nAmaka ParamAtma resides in our heart.

dvidaLapadmavu shObhipudu kaM

Thadali mukhyaprANa tannaya

sudatiyiMdoDagUDi haMsOpAsaneya mALpa

udakavannAdigaLigavakA

shadanu tAnAgiddu dAnA

bhidhanu shabdava nuDidu nuDisuva saRvajIvaroLu...HKAS_08-07

dvidaLapadmavu = lotus flower with 2 petals

kaMThadali = in the region of the neck

shObhipudu =illuminates

mukhyaprANa = jIvOttama - mukhya prANa dEvaru

tannaya sudatiyiMdoDagUDi = along with his consort - bhAratI dEvi

haMsOpAsaneya = through the dvidaLa padma rUpa of the spinal chord - does

upasAna of haMsa rUpi ParamAtma

mALpa = does so

udaka = the water we drink (and other liquids)

annAdigaLige = food we eat (and other solids)

avakAshadanu = giving opportunity for these to go into the stomach

tAnAgiddu = Himself being there

udAnAbhidhanu = udAna nAmaka ParamAtma

saRvajIvaroLu = in all the jIva-s

shabdava nuDidu = speaks words

nuDisuva = and makes us speak

After discussing nAbhigata ShaTkANamaMDala, madhtOdaragata dvadasha maMDala, hR^idayasthAnagata aShTadaLa kamala in the previous three stanzas, JagannAtha dAsa now explains the kaMThagata dvidaLa kamala.

There is a two petal lotus center in the region of the neck. In these two petals, udAna nAmaka mukhya prANa exists here along with his consort bhAratI dEvi and does the action of breathing 21600 times a day defined as 'haMsa maMtra' japa. bhAratIramaNa mukhya prANa creates and performs this japa in the trividha jIva-s and according to their yOgyata bestows nitya sukha, mishra phala or nitya duHkha from ParamAtma and offers the shvAsa maMtra phala to biMba rUpi ParamAtma.

ParamAtma pervades as udAna nAmaka ParamAtma (being the aMtaRyAmi of udAna vAyu) in the region of the neck (throat) and provides opportunity for food and water to enter the stomach.

We utter words through our throat. He utters and makes us utter words - action of speech (vAgvyApAra).

nAsikadi nAsatyadasraru

shvAsamAni prANa bhArati

haMsa dhaMvaMtrigaLu allallipparavaroLage

bhEsha bhAskara raxiyugaLaka

dhIshareniparu avaroLage la

xmIsha dadhivAmanaru nIyAmisutalirutiharu......HKAS_08-08

nAsikadi = in the right & left nostrils

nAsatyadasraru = nAsatya & dasra - the two ashvini dEvata-s

shvAsamAni = shvAsa abhimAni dEvata

prANa = mukhya praNa

bhArati = bhArati dEvi (consort of mukhya prANa)

haMsa dhaMvaMtrigaLu = mukhyaprANAMtaRgata haMsa ParamAtma & dhaMvaMtri

ParamAtma in the right and the left breaths respectively

allalli = in those respective iMdriya-s

ipparu = reside there

avaroLage = among those iMdriya-s

bhAskara = sURya

bhEsha = naxatra adhipati chaMdra

axiyugaLake = for the right and the left eye respectively

adhIshareniparu = being their abhimAni dEvata-s and performing the function of sight

avaroLage = in those abhimAni dEvata-s i.e. sURya and chaMdra

laxmIsha = laxmIpati shrIman nArAyaNa

dadhivAmanaru = dadhivAmana nAmaka ParamAtma

nIyAmisutalirutiharu = regulates the nEtrEMdriya-s - through sURya /

chaMdrAMtaRgata - via mukhyaprANAMtaRgata

JagannAtha dAsa now dwells on the bhagavadrUpa-s pervading in the nose and eyes.

The nose (ghrANEMdriya) recognizes the odor (gaMdha) from the bhUtatva. The two ashvini dEvata-s, nAsatya and dasra exist in the right and the left nostril respectively.

mukhya praNa dEvaru and bhAratI dEvi are the shvAsAbhimani-s for nAsatya and dasra respectively. mukhya prANa does the shvAsa kriya in the right nostril and also in the left nostril by being aMtaRbhUta in bhAratI dEvi.

mukhya praNaMtaRgata haMsa rUpi ParamAtma pervades in nAsatya shvAsAbhimAni in the right nostril and bhAratI ramaNAMtargata dhaMvaMtri nAmaka ParamAtma pervades in dasra shvAsAbhimani in the left nostril. And mukhya prANa along with his consort bhAratI dEvi does and makes us do 21600 shvAsa japa as per the order of ParamAtma and offers the phala to haMsa-dhaMvaMtri and the biMba of the jIva simultaneously. This the most exceptional favor the mukhya prANa does to the jIva.

The two eyes (j~nAnEMdriya-s) are have ability to see (rUpa) from the tEjas tatva. sURya and chaMdra are the nEtrAbhimAni-s for the right and left eye respectively.

laxmIpati shrIman nArAyaNa (laxmIssha) is the niyAmaka in sURyAMtaRgata vAyu dEvaru in the right eye and dadhivAmana nAmaka ParamAtma is the niyAmaka in chaMdrAMtaRgata vAyu dEvaru. They see and make us see the things around us.

sthaMbharUpadallippa daxiNa

aMbaradi pradyumna guNarU

pAMbhraNiyu tAnAgi ippaLu vatsarUpadali

poMbasira padayOgya pavana tri

yaMbakAdi samasta divijaka

daMba sEvitanAgi saRvapadARthagaLa tORpa......HKAS_08-09

pradyumna = pradyumna ParamAtma

daxiNa aMbaradi = right eye ball

sthaMbharUpadallippa = stays like a pillar

aMbhraNiyu = aMbhraNI nAmaka laxmI dEvi

guNarUrUpa tAnAgi = like a rope tied to the peg/pillar

ippaLu = exists (if the rope is tied firmly to the pillar, the movement of the rope is restricted or controlled by the pillar)

poMbasira = (ponna = golden, basira = womb) chatuRmukha brahma born in the golden womb

padayOgya = suitable for the position of brahma in the next kalpa

pavana =pavamAna nAmaka ParamAtma (future brahma)

vatsarUpadali = like a calf (rope controlled by the pillar and the calf is controlled by rope)

triyaMbakAdi = R^idra dEvaru (tri = three, aMbaka = eyes) one who has three eyes and others

samasta divija = all other dEvata-s

kadaMba = group of dEvata-s

sEvitanAgi = always worshipped {pradyumna ParamAtma (in the right eye)

saRvapadARthagaLa = all things

tORpa = shows everything via vAyu dEvaru - meaning in the waken state

pradyumna ParamAtma resides in the black portion of the right eye ball of all the chEtana-s. His rUpa here is akin to the pillar or a mast (sthaMbha rUpadalippa) to which a calf is usually tied. Just as the pillar holds the calf, in the same way pradyumna ParamAtma holds the chEtana-s.

aMbhraNI nAmaka laxmI dEvi exists here like the rope which is tied to the pillar. shrIman narAyaNa behaves as if He is in yOga nidrA during mahApraLaya (vaTApatrashAyi). At that time shrI bhUduRgA nAmaka shrI iMdirA dEvi in her aMbhraNI rUpa wakes up ParamAtma and requests Him to perform the sR^ShTi kARya. aMbhraNI rUpa laxmI dEvi is also anna nAmakaLu – meaning abhimAni for triguNAtmaka sUxma prakR^iti. Just as the rope is under the control of the pillar, in the same way laxmI dEvi is in control of ParamAtma.

bhAratIramaNa mukhya prANa is like the calf (vatsarUpadali) in the above example. The present vAyu dEvaru would obtain the position of brahma in the next kalpa (poMbasira padayOgya pavana) - meaning pavana would be born as brahma in the next kalpa from the 14 petals golden Lotus flower which would emanate from His navel.

Just as the calf is the control of the rope which is in turn under the control of the pillar, in the same way pavana (like the calf - vatsarUpadali) is in control of laxmI dEvi (like the rope – guNarUrUpa tAnAgi), who is in control of pradyumna ParamAtma (like the pillar -sthaMbha rUpadalippa).

ParamAtma who controls laxmI dEvi, who in turn controls vAyu dEvaru is always praised by mahaR^idra and other dEvata-s. mahaR^idra is referred here as triyaMbaka because, he has three eyes, wherein, sURya pervades in the right eye, chaMdra pervades in the left eye and agni pervades in the eye located on his forehead - thus also called - sURyasOmAnalalOchana.

Thus pervading in the right black eye ball - sthaMbharUpadallipa pradyumna ParamAtma who is worshipped by laxmI dEvi, R^idra dEvaru and all other dEvata-s and via vAyu dEvaru (calf like - future brahma) sees and makes us see the things around us through our nEtrEMdriya-s.

nEtragaLali vasiShTa vishvA

mitra bharadhvAja goutama

natriyA jamadagni nAmagaLiMda karesutali

patratApaka shakra suRya dha

ritri paRjanyAdi suraru ja

gatrayEshana bhajiparanudina paramabhakutiyali...HKAS_08-10

nEtragaLali = in the two eyes

vasiShTa = vasiShTa muni

vishvAmitra = brahmaRshi vishvAmitra

bhAradhvAja = bhAradvaja R^iShi

goutama = goutama tapasvi

atri = anusUyApati atri muni

jamadagni = jamadagni (father bhARgava rAma)

nAmagaLiMda = by these names

karesutali = called by these names

patratApaka = another name for R^idra dEvaru

shakra = iMdra dEvaru

suRya = sURya dEvaru

dharitri = mother Earth

paRjanyAdi = varuNa - meghAbhimAni

suraru = dEvata-s

jagatrayEshana = ParamAtma who controls svaRga lOka, maRtya lOka and pAtALa lOka

anudina = everyday

paramabhakutiyali = with exceptional bhakti

bhajiparu = sing His praise

As explained in the previous stanza, pervading in both the eyes of our sthUla dEha R^idra and other dEvata-s & RiShi-s are always praising vAyu dEvaru who is like a calf tied to the rope. Just as the calf is the control of the rope, which is in turn under the control of the pillar, in the same way vAyu dEvaru is in control of laxmI dEvi, who is in control of pradyumna ParamAtma.

In the white portion of the eye ball, iMDra dEvaru exists under the name vasiShTa. mAnasa smR^iti says, "shvEtArasthitashchaMdrO vasiShTAkhya surEshvaraH" chaMdra also exists in the sclera of the eye (white portion of the eye)

In the 'sense of sight' sURya exist by the name vishvAmitra in the pupil of the eyes. He is called vishvAmitra because as he is understood be friend of the world by his tEjas.

In the tears, He exists as paRjanya nAmaka mEghAbhimAni bhAradvAja.

mAnasa smR^iti states, "natanE raktarajasthO R^idrO goutama nAmakaH" meaning in the eye ends which are red in color, R^idra exists as goutama.

In the upper eyelids, vAgAbhimAni umAdEvi exists as atri. 'dou' meaning svaRga lOka. dyu shabda vAchya bharatI dEvi exits in uma dEvi and accepts the oblations - hence called atri nAmakaLu.

mAnasa smR^iti states, "kR^iShNAtArAsthitOvanhiH jamadagniritismR^itaH" In the iris (black eye ball) agni exists as jamadagni - since agni consumes everything we offer - thus the name jamadagni.

mAnasa sMR^iti states, "adharAvaRtinI saMsthA pR^ithivI kashyapanAmakA." - in the lower eyelids, dharA dEvi (bhUmi dEvi) exists as kashyapa. Rains (kaM) are accepted by bhUmi lying down (shya) and she drinks (pa) the same - thus her name kashyapi.

mAnasa smR^iti says, "EtEhyaxINamanasaH saptadEva upasatE" - thus the seven dEvata-s - iMdra, sURya, parjanya nAmaka varuNa, R^idra dEvaru, umA (bhAratI), agni and dharA dEvi existing in different places in our eyes, praising pradyumna ParamAtma, laxmI dEvi and vAyu dEvaru.

> nEtragaLali vasiShTa vishvA

> mitra bharadhvAja goutama

> natriyA jamadagni nAmagaLida karesutali

> patratApaka shakra suRya dha

> ritri paRjanyAdi suraru ja

> gatrayEshana bhajiparanudina paramabhakutiyali...HKAS_08-10

> nEtragaLali = in the two eyes

> vasiShTa = vasiShTa muni

> vishvAmitra = brahmaRshi vishvAmitra

> bhAradhvAja = bhAradvaja R^iShi

> goutama = goutama tapasvi

> atri = anusUyApati atri muni

> jamadagni = jamadagni (father bhARgava rAma)

Just a clarification.

I don't think any R^ishhi is ment here -- the exact source for HKAS # 8.10 is bR^ihadaranyakopanishad, shishu brAhmana # 4.2.2 Acharya has commented on this verse by quoting a prachina work called Narayaniya.

Basically it is a upasana for keeping in check the misleading sapta asura-s of the indriya-s [4.2.1], and getting the anugraha of Vayu thr' sapta indriyabhimani devata-s who worship Vayu residing in the eye [and worshipping Narayana].

dEvaru who is like a calf tied to the rope. Just as the calf is the control of the rope, which is in turn under the control of the pillar, in the same way vAyu dEvaru is in control of laxmI dEvi, who is in control of pradyumna ParamAtma.

this is from bR^ihadaranyakopanishad, sishu brAhmana # 4.2.1

The above is the worship to MukhyavAyu [antargata Narayana] by the sapta devata-s who control and present in the eye with 'imperishable'[axitayaH]knowledge.

Who are they and where do they stay in our eye?

Acharya quotes Narayaniya:

1. Rudra with the name Gautama -- knower of j~nAna["sarvajnatvat.h prakIrtitaH"] staying in the red arteries of the eye.

2. Parjanya as Bharadvaja [giver of food -- "vAjam annam bharedyataH vR^shhTyA eva"] who gives nurishing food thru rain and resides in the water of the eye.

3. Aditya as Vishvamitra [spreads light to the world --

"Vishvamitra Akhya Adityo yatprakashanat.h"] resides in the pupil of the eye and who thru his light gives perception to universe.

4. Agni as Jamadagni [eater of created things -- "jAtam mitam cha atti"] resides in the iris of the eye and eats the born limitedly.

5. Indra as Vasishhta ["vasatAmuttamo" -- uttama among the residents] resides in the cornea of the eye.

6. Prithvi as Kashyapa [one who drinks in lying position water from the clouds -- "meghavR^isshTam pibed.h yat 'kam' shayAnaiva hi sA sadA"] stays in the tears of the eye[corner of the lower eyelash].

7. Dyau/Uma as Atri resides in the upper eyelash and eats homa offering.

Reference:

BR^ihadaranyakopanishad with the comm. of Sri Madhvacharya

Chowkhamba Sanskrit Series

by S.C. Vasu

Reprint: 2001

Regards,

Meera Tadipatri

jyOtiyoLagippanu kapila puru

hUta mukha dikpatigaLiMda sa

mEtanAgiha daxiNAxiya mukhadoLiha vishva

shvEtavaRNa chatuRbhujanu saM

prItiyiMdali sthUlaviShayava

chEtanariguMDuNipa jAgrateyittu nR^igajAsya.....HKAS_08-11

jyOtiyoLage = in the pupil of the eye

kapila = kapila ParamAtma

ippanu = exixts

puruhUta mukha = primarily iMdra and others

dikpatigaLiMda = 8 gaurds - iMdra, agni, yama, niraR^iti, varUNa, vAyu, kubEra & R^idra

samEtanAgi = embedded inside

iha = meaning kapila nAmaka ParamAtma is surrounded by the eight gaurds

daxiNAxiya = in the right eye

mukhadoLu = entrance of the eye starting from the nose bridge

vishva = vishva nAmaka ParamAtma

iha = exists

shvEtavaRNa = vishva nAmaka ParamAtma is white in color

chatuRbhujanu = has four shoulders

nR^igajAsya =having 19 faces, the central face being the elephant face (gajAsta meaning - gaja = elephant like, asya = face), this gajAsya has 9 human faces on the right and 9 human faces on the left. (nR^i = like human,

gaja = like elephant, asya = face)

chEtanarige = to all chEtana-s

jAgrateyanu = awaken state

ittu = gives

saMprItiyiMdali = with extreme kindness

sthUlaviShayava = provides sthUla viShaya sukha (rUpa daRshana of all things)

uMDu = accepting the joy of sight (as sthUlabhuk)

uNipa = gets the same experience for the jIva

After explaining the way doing upAsana of pradyumna ParamAtma who controls laxmI dEvi, who in turn controls vAyu dEvaru like a calf controlled by the rope and vAyu who is worshipped by R^idra and other dEvata-s, - and the way in which ParamAtma enables our sense of sight and makes us see the things around us, in the present stanza JagannAtha dAsa explains rUpOpAsana of vishva nAmaka ParamAtma.

The eyes (nEtrEMdriya-s) enable the sense of sight (rUpa). The tanmAtra of tEjas tatva is rUpa. The center of each eye has a black portion of the eye ball called the iris and at the center of the iris lies the pupil. Light enter the eyes through the pupil which is refered as 'jyOti' in the stanza.

kapila nAmaka ParamAtma exists in the pupils. He enables us to see the things around us with our eyes. The pupil regulates the amount of light that enters the eye. Two muscles in the iris automatically adjust the size of the pupil to the level of light. In dim light, the dilator muscle enlarges the pupil. As much light as possible can then enter the eye. In bright light, the eye muscle makes the pupil smaller, which prevents too much light from entering the eye. The pupil also becomes smaller when the eye looks at a nearby object, thus bringing the image into sharp focus. The retina makes up the innermost layer of the wall of the eyeball. It is fragile screen. Light-sensitive cells in the retina absorb light rays and enable us to see. kapila nAmaka ParamAtma initiates all these action and enables us to see.

There are eight gaurds - iMdra, agni, yama, niraR^iti, varUNa, vAyu, kubEra & R^idra around kapila nAmaka ParamAtma who sees and makes us see the things around us.

This apart, vishva nAmaka ParamAtma pervades at entrance of the right eye starting from the nose bridge. JagannAtha dAsa explains about the upAsana of vishva nAmaka ParamAtma.

i) vishva ParamAtma is known to be white in color - j~nanAnaMdamaya sharIra.

ii) He has four arms

iii) He has 19 faces

iv) His central face respresents the elephant face

v) The other 18 faces are like human face

vi) Thus described as nR^igajAsya =having 19 faces, the central face being the elephant face (gajAsta meaning - gaja = elephant like, asya = face), this gajAsya has 9 human faces on the right and 9 human faces on the left. (nR^i = like human, gaja = like elephant, asya = face)

vii) The 9 faces at the right are the prEraka-s for our waken state for men

viii) The 9 faces at the left are the prEraka-s for our waken state for women

mAMDUkabhAShya refers:-

aShTAdasha mukhAnyAsya pumAkArANi saRvashaH

madhyamaM tu gajAkArashchatuRbAhu paraH pumAn

pAdou hastikarou hasta iti saptAMga Irita iti

The 9 faces on the right do the following vyApAra-s in puruSha jIva-s:-

1st face - waken state of mukti yOgya puruSha-s (brahma and other dEvata-s)

2nd face - waken state of uttama level nitya saMsarins

3rd face - waken state of uttama level tamO yOgya-s

4th face - waken state of j~nAna yOgi-s (iMdra & others)

5th face - waken state of madhyama level nitya saMsarins

6th face - waken state of madhyama level tamO yOgya

7th face - waken state of kaRma yOgi-s (adhama-s in the sAtvika vaRga like puShkara)

8th face - waken state of adhama level nitya saMsarins

9th face - waken state of adhama level tamO yOgya-s

In the same way 9 faces on the left do the following vyApAra-s in strI jIva-s.

He has 7 limbs such as 4 arms two legs, one trunk.

Vishva nAmaka ParamAtma is the upAsana mURti of ganApati. viShva ParamAtma is the biMba of gaNapati, therefore gaNapati being His pratibiMba has the face of an elephant.

Vishva nAmaka pervades in the right eye of trividha jIva-s and acts as the prEraka to provide them the waken state.

During the waken state of the chEtana-s they see things in the outside world (sthUla viShaya-s), He being aMtaRgata in these things, accepts the rUpa of those things and provides the joy of seeing those things to the jIva. He is therefore called sthUla bhuk thus described as, "sthUlaviShayava

chEtanariguMDuNipa".

a-kAra vAchya vishva nAmaka ParamAtma referred inHKAS_06-26

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001012.html

called as vaishvAnara provides the waken state for the the trividha jIva-s.

nelasiharu digdEvategaLi

kkeladi kaRNaMgaLali tIRthaM

gaLige mAnigaLAda suranadimukhya niRjararu

balada kiviyali irutiha bAM

boLeyajanaka trivikramanu ni

Rmalinaranu mADuvanu I pari chiMtisuva janara ...HKAS_08-12

ikkeladi = in both sides of our sthUla dEha

kaRNaMgaLali = in the two ears

digdEvategaLi = digdEvata-s i.e. iMdra, agni, yama, niraR^iti, varUNa, vAyu, kubEra & R^idra

nelasiharu = exist

balada kiviyali = in the right ear

tIRthaMgaLige mAnigaLAda = abhimAni dEvata-s for the tIRtha-s

suranadi mukhya = primarily gaMga river and other rivers

niRjararu = dEvata-s

irutiha = reside

bAMboLeyajanaka = father of gaMga (gaMga river emanating from the toe of ParamAtma)

trivikramanu =trivikrama nAmaka ParamAtma

niRmalinaranu mADuvanu = makes them pure

I pari chiMtisuva janara = those who think as described above

In this stanza, JagannAtha dAsa explains about those dEvata-s who pervade in our ears.

The two ears are our j~nAnEMdriya-s. shabda is the guNa of akAsha tatva. The two ears receive the shabda, which means that shabda is the viShaya for the ears. The sense of hearing is activated when shabda (sound waves) reach the ears from any direction.

chaMdra is the kaRNAbhimAni. Eight digdEvata-s reside in the ears and they are as under:-

All the tIRthAbhimAni-s are present in the right ear and gaMgA river is the holiest among them. Jala is jaDa. However, the nadyAbhimAni-s and the tIRthAbhimAni-s pervade in these rivers, bathing in them purifies us. VaruNa is jalAbhimAni dEvata and gaMgA is his consort as referred in parAshara

smR^ti below:-

"puShkarAdyAni tIRthAni gaMgAdyA saristathA

viprasya daxiNE kaRNE saMtIti manurabravIt"

vAmana ParamAtma who asked for just three foot size of place from balichkravaRti grew out of proportion to the size of trivikrama and occupied the entire world i.e. the three lOka-s - svaRga, maRtya and pAtaLa lOka, with his two feet, thus called trivikrama. The gush of water that flowed

from the right toe of such ParamAtma purified the entire world of dEvata-s and then arrived on Earth i.e. the river gaMgA arrived on Earth. Thus bAnini hoLe, meaning bAMboLe (AkAsha nadi) is the holiest of the rivers and trivikrama ParamAtma is bAMboLeya janaka.

There are other tIRthAbhimAni-s like puShkara in the right ear too, in the place of residence of gaMgA janaka. Just by touching our right ear we obtain the phala of bathing in the gaMgA river. Those who meditate so, their tons of pApa-s would be doused instantly and would purify them (niRmalinaranu mADuvanu).

chittajEMdraru manadoLipparu

kR^ittivAsanu ahaMkAradi

chitta chEtanamAnigaLu vihagEMdraphaNiparoLu

nityadali nelegoMDu hattoM

bhottu moga taijasanu svapnA

vastheyaidisi jIvaranu praviviktabhukuvenipa..HKAS_08-13

chittaja = manmatha

iMdranu = iMdra dEvaru

manadoLage = in manas tatva

ipparu = as manObhimAni-s

kR^ittivAsanu = mahA R^idra dEvaru who has elephant colored skin

ahaMkAradi = ahaMkAra tatvAbhimAni

chitta = chitta (saMkalpa shakti) - one among the five manOvR^itti-s

vihagEMdra = paxi rAja - garuDa dEvaru (vihaga = birds flying in sky, iMdra= their leader)

chEtanamAnigaLu = jIvAbhimAni

phaNiparoLu = in shESha dEvaru (abhimAni-s for paMcha manOvR^itti-s i.e. kAma, iMdra, R^idra, garuDa & shESha)

hattoMbhottumoga = with 19 faces

taijasanu = taijasa ParamAtma

nityadali = always

nelegoMDu = residing there

svapnAvastheyaidisi = takes us to the state of dream from the waken state via vishva nAmaka ParamAtma

jIvaranu = all jIva-s

pravivikta = creating different things in our dreams

bhukuvu = connecting the dreamt things and the jIva and giving the experience of the same, accepting the same by His biMba kriya and making thejIva experience the same

enipa = called 'praviktabhuk' - meaning the jIva-s get the experience of dream state via taijasa rUpa

JagannAtha dAsa now dwells on manas tatva and ahaMkara tatva and how taijasa nAmaka ParamAtma pervades via the respective tatvAbhimAni dEvata-s.

chittaja is one who born from the manas - thus manasija or kAma or manmatha and iMdra are the abhimAni-s for manas.

kR^ittivAsa i.e. mahaR^idra is the abhimAni for ahaMkAra tatva and he has elephant skin and wears a tigers skin.

chitta is one of the paMcha manOvR^itti-s and is the center for saMkalpa shakti.

garuDa is the abhimAni for this. The abhimAni for chEtana-s is the shESha dEvaru.

taijasa nAmaka ParamAtma always pervades in manObhimAni-s iMdra and kAma, ahaMkAra tatvAbhimAni R^idra, chittAbhimAni garuDa & jIvAbhimAni shESha.

vishva nAmaka ParamAtma pervades in the right eye as described in HKAS_08-11 and is the prEraka for the waken state and this a-kAra vAchya vishva makes us see all the things around us through our eyes. When light falling on the object comes in contact with the eyes we can then see the objects (sthUla rasa). This rasAMtaRgata bhagavadrUpa is is known as 'sthUlabhuk'. Thus known as 'sthUlabhuk', vishva ParamAtma sees and the things around us through His biMba kriya and makes us see the same.

The same vishva ParamAtma is known as taijasa when He arrives in the region of the neck and gives us the state of dream - being the prEraka for svapna. Our manas accepts viShaya-s through the j~nAnEMdriya-s and recognizes the kaRma vyApAra-s of the kaRmEMdriya-s. The manas is known as EkAdashEMdriya as it controls the dashEMdriya-s.

taijasa nAmaka ParamAtma pervading in manObhimAni-s iMdra and kAma, ahaMkAra tatvAbhimAni R^idra, chittAbhimAni garuDa & jIvAbhimAni shESha temporarily creates the things we see in our dreams to give us that state of delusion. The dashEMdriya-s are not active in that state but only the manas is active, thus the dream is seen through the manas. A person sees strange thing in his dreams because of this reason and the resulting experiences of the same in his dream and the chEtana draws the meaning of the same. By this process, the things we see in our dreams are true, not imaginations. In this janma, and possible future janma-s these viShaya-s are embedded by way of saMsakAra in the manas which comes into action in every janma.

This saMsAra is called vAsana. The resultant saMchitAgAmi kaRma-s connected jIva-s pApa & puNya are stuck inside the jIva which is refered as saMskAra. ParamAtma makes the jIva experience some of the phala-s of our saMskAra in our waken state and some in our dreams. The experiences we get in our dream is our saMskAra too. Only through this vAsanAmaya saMskAra do we see things in our dreams and the resultant experience. vAsanAmaya saMskAra viShaya-s ra sa is called pravivikta rasa. taijasa nAmaka ParamAtma accepts this rasa and provides the experience of dream to the jIva. Thus taijasa is called praviviktabhuk.

taijasa also has 19 faces and 7 limbs just like vishva. The central face is that of the elephant. The 9 human faces on the right are the prEraka-s for dream for the trividha jIva-s in male and the 9 human faces on the left are the prEraka-s for dream for the trividha jIva-s in female.

j~nAnamaya taijasanu hR^idaya

sthAnayaidisi prAj~naneMbabhi

dhAnadiM karesutta chitsukhavyaktiyane koDuta

AnatEShTapradanu anusaM

dhAnavIyade suptiyaidisi

tAne punarapi svapna jAgrateyIva chEtanake....HKAS_08-14

j~nAnamaya = one who is j~nAna svarUpa

taijasanu = taijasa nAmaka ParamAtma

hR^idayasthAnayaidisi = being in the hearts of jIva-s

prAj~naneMba = called prAj~na

abhidhAnadiM = by that name

karesutta = called by that name

chitsukha = svarUpAnaMda sukha

vyaktiyane koDuta = portraying that

Anata = devotees

iShTa = desires

pradanu = benefactor

anusaMdhAnavIyade = by not giving the realization to the jIva that vishva Himself as taijasa, and taijasa Himself as prAj~na arrives in the heart and takes the jIva to deep sleep & during this state of sleep He provides a fraction of mOxAnaMda (in the state of sleep the jIva does not realize that prAj~na is responsible for providing a fraction of mOxAnaMda during sleep)

suptiyaidisi = sending them to deep sleep

tAne = the same taijasa ParamAtma

punarapi = again

svapna = into the state of dream

jAgrate = getting the jIva into the waken state by throwing light on his eyes

chEtanake = to the chEtana

Iva = gives

After explaining the vyApAra-s of ParamAtma by pervading garuDa, shESha, R^idra.and the state of dream given by taijasa ParamAtma in the previous stanza, JagannAtha dAsa now explains the special kARya-s performed by vishva, taijasa & prAj~na.

ParamAtma is unusual mass of knowledge and happiness. tEjas is brilliance. j~nAnamaya ParamAtma is also the provider of brilliance to all by residing in the right eye of humans as vishva ParamAtma. vishva ParamAtma is the prEraka for our waken state and in this waken state we get the experience of the viShaya-s through our j~nanEMdriya-s and we perform actions by our kaRmEMdriya-s. Thus all the vyApAra-s of our waken state is controlled by our manas via the the dashEMdriya-s.

This vishva ParamAtma when He enters the region of the neck is called taijasa ParamAtma and here He provides the state of dream to the person. Our manas is the center for various types of saMskAra. These saMskAra-s are indistinctly deposited in our hearts. These vAsanAmaya saMskAra-s are accepted by taiajsa ParamAtma and He creates various temporary things in our dreams and we therefore see various people, strange things, places, animals and at that time (in our dream state), our dashEMdriya-s are inactive, whereas the manas is active. taijasa ParamAtma being prEraka for the dream state in our neck region, provides us the visualization of sukha or duHkha with respect to those temporary things that He creates in our dreams. The real life experience the jIva gets based on these dreams is true and thus those 'dream items' are true.

Other writers believe that dreams are fallacious, which is not true. This rasa is called pravivikta rasa. j~nAnamaya taijasa called praviviktabhuk, pervades in the things that we see in our dreams and by His biMba kriya He shows us those things in our dream.

When the taijasa ParamAtma leaves neck area and arrives in the heart He is known as prAj~na ParamAtma. Since He is all knowledgeable and He provides knowledge to ramAdEvi, brahma and others, He is called prAj~na. A person gets into the deep sleep state when prAj~na enters the heart. During deep sleep, the manas and the dashEMdriya-s are inactive, except breathing, blood circulation and digestion process, therefore there are no other vyApAra-s of the jIva in this state. vAyu dEvaru embraces the jIva in this state and enters the udara of ramAdEvi when ramAdEvi is in the company prAj~na nAmaka ParamAtma. The jIva obtains state of deep sleep. In this state the jIva experiences a fraction of svarUpAnaMda, which is refered in this stanza as 'chitsukhavyaktiyane koDuta'. This is nearly similar to the mOxAnaMda. This is for a very short time.

rAjasik and tAmasik jIva-s are not entitled for this benefit of nitya sukhAnaMda. Then by this argument they must not get 'chitsukha.' as said above. However, the bizarre prAj~na ParamAtma takes into account the anAdi kaRma & accepts the sAtvika guNa-s from the triguNa-s of the jIva creates anitya sukha for fraction of a second and provides the same to them throught His biMba kriya and the jIva returns duHkha. Since that minuscule portion of the satva guNa was attached to anAdi liMga dEhagata jIva, therefore the jIva experiences that proportion of nitya sukha. ParamAtma does this vyApAra quite naturally without any feeling of disparity towards any jIva. He does all this quite naturally

prAj~na ParamAtma, the Giver of 'chitsukha' is also called 'AnaMdarasabhuk'. He is compassionate to His devotees and fulfils their desires. He is thus 'AnatEShTapradanu'. Only during deep sleep do they experience 'AnaMda' and do not have 'ahaM-mama' feeling in their waken state. AnatEShTaprada prAj~na without the knowledge of the jIva provides him the state of deep sleep (anusaMdhAnavIyade). He then returns to His form of taijasa in the neck region getting the jiva into the dream state and again getting into the form of prAj~na in the eyes and provides the waken state to the person described as 'tAne punarapi svapna jAgrateyIva chEtanake'.

ParamAtma is OM-kAra svarUpa, praNavamaMtra pratipAdya known by a-kAra vAchya vishva, u-kAra vAchya taijasa, ma-kAra vAchya prAj~na. a-kAra vAchya vishva by being satva guNa pravaRtaka resides in the right eye and gives us the waken state (sthUlabhuk), u-kAra vAchya taijasa by being rajO guNa pravaRtaka in the neck provides the state of dream (praviviktabhuk) and ma-kAra vAchya prAj~na by being tamO guNa pravaRtaka in the heart provides the state deep sleep (AnaMdabhuk).

nAligeyoLiha varuNa matsyaNu

nAligeyoLu upEMdrariMdraru

tAlu paRjanyakhya sURyanu aRdhagaRbhaniha

AliyOLu vAmana subhAmana

phAladoLu shiva kEshavanu suka

pOladoLage ratIsha kAmanu alli pradyumna .....HKAS_08-15

nAligeyoLu = in the tongue

varuNa = jalAbhimAni varuNa dEvata

matsya = varuNAMtargata matsya rUpi ParamAtma

iha = exists

aNunAligeyoLu = in the epiglottis or uvula (hanging flesh at the back of the tongue)

iMdra = manObhimAni iMdra

upEMdra = iMdraMtaRgata upEMdra nAmaka ParamAtma

tAlu = inside the throat

paRjanyakhya sURyanu = paRjanya nAmaka sURya

aRdhagaRbha = paRjanyAMtaRgata aRdhagaRbha nAmaka ParamAtma

iha =exists

AliyOLu = edge of the eye

subhAmana = subhAmana dEvata

vAmana = subhAmanAMtaRgata vAmana dEvata

phAladoLu = in the forehead

shiva = mahaR^idra

kEshavanu = R^idrAMtaRgata kEshava nAmaka ParamAtma

sukapOladoLage = in the soft cheeks

ratIsha kAmanu = ratipati kAma

alli = in the cheeks

pradyumna = manmatha aMtaRyAmi rUpi pradyumna ParamAtma

JagannAtha dAsa has described the vyApAra of prAj~na nAmaka ParamAtma in the previous stanza. He now explains about the abhimAni dEvata-s existing in the the tongue and other parts and the bhagavadrUpa pervading in them.

The tongue (j~nAnEMdriya) accepts the taste (rasa) is refered as rasEMdriya. varuNa is the abhimAni dEvata in the tongue. varuNa is the jalAbhimAni indeed. rasa is the tanmAtra guNa of aptatva. Water is the medium for experiencing rasa (taste). The aMtaRyAmi rUpa in varuNa is matsya. varuNAMtaRgata matsya rUpi ParamAtma and being rasa shabda vAchya in apatatva gets the experience of taste for the jIva.

The epiglottis or uvula (hanging flesh at the back of the tongue) is an important part. The pulsation of the uvula produces voice / speech. surapati iMdra dEvaru is the abhimAni dEvata. upEMdra nAmaka ParamAtma is the niyAmaka for iMdra. iMdra is the abhimAni for manas. The vAgIMdriya (tongue) speaks the opinion formed by the manas. upEMdra nAmaka ParamAtma being the niyAmaka in iMdra performs the function of speech via the uvula and makes us do the same.

paRjanya sURya pervades in the region of the throat. aRdhagaRbha nAmaka ParamAtma is the pravaRtaka. Food as well as air enters our dEha from the throat region. sURyAMtaRgata aRdhagaRbha nAmaka ParamAtma does and makes us do these functions here.

subhAmana dEvata pervades in the edge of the eye. vAmana nAmaka ParamAtma is the aMtaRyAmi here. Beauty lies in the eyes. The beautiful vAmana ParamAtma pervades in our eyes and bestows beauty to our face.

mahaR^idra dEvaru exists in our forehead. R^idrAMtaRgata kEshava ParamAtma is the niyAmaka here.

ratipati manmatha is the abhimAni in both our cheeks. Soft cheeks indicate beauty. ratipati manmatha is extremely beautiful. manmathAMtaRgata pradyumna ParamAtma is the niyAmaka for the kriya-s of the cheeks.

rOmagaLali vasaMta trikakub

ddhAma mukhadoLagagni bhARgava

tAmarasabhava vAsudEvanu mastakadoLiharu

I manadoLiha viShNu shikhadoLu

mAmahEshvara nArasiMha

svAmi tannanudinadi nenevarapamR^iutyu pariharipa...HKAS_08-16

rOmagaLali = in the hairs

vasaMta = vasaMta dEvata

tri = three

kakut = shoulder of a bull

dhAma = shvEtadvIpa, anaMtAsana, vaikuMTha

mukhadoLu = in the face / mouth

agni = agni dEvaru

bhARgava = agnyAMtaRgata parashurAma dEvaru

tAmarasabhava = brahma dEvaru

vAsudEvanu = brahmAMtaRyAmi vAsudEva

mastakadoLu = in the head

iharu = exists

I manadoLu =in the manas

iha = exists

viShNu = viShNu ParamAtma

shikhadoLu = in shikha (tuft of hair at the top of the head)

umAmahEshvara = pARvati with mahEshvara

nArasiMhasvAmi = umAmahEshvarAMtaRgata narasiMha dEvaru

tanna = Him

anudinadi = everyday

nenevara = those who remember Him with bhakti

apamR^iutyu pariharipa = would protect from untimely death

After explaining about the dEvata-s in the tongue, epiglottis and their niyAmaka bhagavadrUpa-s, JagannAtha dAsa now explains about the dEvata rUpa-s in hair, mouth and their niyAmaka bhagavadrUpa.

The hairs protect our soft skin. vasaMta dEvata, who is the abhimAni for vasaMta R^itu and also the kAlAbhimAni exists here. During vasaMta R^itu the plant get fresh leaves and flowers blossom which makes us happy. trikakubdhAma namaka ParamAtma is the niyAmaka for vasaMta dEvata. Kakut - meaning the shoulders of a bull, which always remains extended upwards. In the same way shvEtadvIpa, anaMtAsana, vaikuMTha are the top places of mOxa. Since ParamAtma keeps the mukti chEtana-s in these places and and provides them nitya sukha, He is also called trikakubhdhAma.

agni dEvata resides in our mouth (face) and helps us in the process of digesting food, power of speech. ParashurAma dEvaru is the aMtaRgata dEvaru in vAgAbhimAni agni. agnyAMtaRgata bhR^igukulOttama bhARgava nAmaka

ParashurAma along with His consort hariNI exists in our mouth & does the vAgvyApAra (speech) and accepts food in the form of Ahuti (oblation) and makes us do so.

In the head (brahmaraMdra) there exists a 1000 petal lotus shape. TuRya nAmaka ParamAtma exists here. tuRya is vAsudEva ParamAtma indeed. He is refered as tAmarasbhava. tAmarasa - meaning chatuRmukha brahma dEvaru. brahmanADi is refered as a golden mountain which is the top most peak of mEru mountain. This is the golden residence (satya lOka) of brahma dEvaru. puruSha nAmaka vAsudEva ParamAtma exists as aMtaRyAmi in brahma dEvaru in the head.

viShNu nAmaka ParamAtma exists in the manas - which is borne from the ahaMkAra tatva. ahaMkAra tatvabhimAni shrIlaxmI exists in the manas.

The famous line of puraMdara dAsa says, "chittadali AnaMda sukhava nIvaLu ramA". Our manas accepts the viShaya-s through the paMchaj~nAnEMdriya-s and performs the vyapAra-s through the kaRmEMdriya-s. The viShaya-s accepted by the manas are engraved in the chitta, and via the buddhi tatva we obtain j~nAna. All these are manOgata kriya-s. viShNu ParamAtma does all these vyApara-s by being aMtaRyAmi there.

narasiMha ParamAtma pervades as umA mahEshwara (along with pARvati) exists in the shikha (tuft of hair at the top of the head).

This R^idrAMtaRgata bhAratIramaNaMtaRgata narasiMha dEvaru protects us - "apamR^iutyu pariharipa" - would protect from untimely death. Here again the maMtra "ugraM vIraM..." helps.

mouLiyalliha vAsudEvanu

ELadhikanavajAdirUpava

tALi mukhadoLu nayana shravaNadyavayavagaLalli

ALarasu tAnAgi satata su

lIlegaiyutalippa sukhamaya

kELi kELisi nODi nODisi nuDidu nuDisuvanu.....HKAS_08-17

mouLiyalli = in the head (region of the eyes)

iha = existing there

vAsudEvanu = vAsudEva ParamAtma

ELadhikanava = 7+9 = 16

ajAdi =from ajA to aRdhagaRbha (from 'a' to 'aH')

rUpavatALi = taking those bhagavadrUpa-s

mukhadoLu = connected to the face

nayana = two eyes

shravaNa = two ears

Adi = primarily these parts and others

avayavagaLalli = 16 parts of the body

ALu = (servants) in the dEvata-s of those parts of the body

arasu tAnAgi = being their niyAmaka

satata = always

sulIle = performing lIla-s through His biMba rUpa

gaiyutalippa = does and makes us do

sukhamaya = happy ParmAtma

kELi = listens by His biMba rUpa

kELisi = makes us listen through the shravaNEMdriya abhimAni dEvata

nODi = sees by His biMba rUpa

nODisi = makes us see through the chaxurIMdriya abhimAni dEvata

nuDidu = speaks by his biMba rUpa

nuDisuvanu = makes us speak through the vAgIMdriya abhimAni dEvata

In the head (in the region of the eyes) where exists 1000 petal lotus like structure, ther pervades tuRya nAmaka ParamAtma in His 1000 names vishva...etc...This tuRya is indeed vAsudEva ParamAtma. puruSha nAmaka vAsudEva pervades in His 1000 names here.

In the mouLi region vAsudEva ParamAtma pervades in 'ELadhikanava rUpa-s' meaning 16 rUpa-s at various places as listed below:-