-Translated by SGP Char

Chapter 1: mangaLAcharaNa saMdhi (13 padyAs)

shrIramaNikarakamala pUjita

chArucharaNa sarOja brahma sa

mIra vANi phaNIMdra vIMdra bhavEMdra mukha vinuta

nIrajabhavAMDOdaya sthiti

kAraNane kaivalya dAyaka

nArasiMhane namipe karuNipudhemage maMgaLava .HKAS_01-01

shrI = radiant, affluent RamAdevi with the affectionate pride of possessing the confidence of the Lord

ramaNi = wife of Lord nArAyaNa

karakamala = lotus like soft hands

pUjita = one who is worship able

chAru = charming or delightful

charaNa sarOja = worshiped by the lotus like soft hands of RamAdevi

brahma = chaturamukha Brahma

samIra = vAyu devaru

vANi = saraswati devi (and bhArati devi too)

phaNIMdra = seSha devaru, chief of snakes

vIMdra = garuDa devaru, chief of birds

bhav = R^idra devaru

iMdra = iMdra devaru

mukha = by the assemblage of all above devarus

vinuta = sung in praise

nIraja = Lotus flower bloomed in water

bhavAMD = creation of this world – Lord Brahma

udaya = for the creation of this world too

sthiti = and to protect the same

kAraNane = responsible for the creation and protection of this world

kaivalya dAyaka = one who gives mukti-salvation or liberation

nArasiMhane = oh Lord narasiMha

namipe = I bow to you

karuNipudu = please bless me (in this context)

emage = to us who have trusted your lotus feet

maMgaLava = bliss or happiness

Lord Shri LaxmI Narasimha is the family deity of JagannAtha dasa.RamAdevi, the satvaguNAbhimAni devi is always in the service of the Lord with her lotus like soft hands. The Lord’s charming feet are reverentially adorned by Brahma, Saraswati, VAyu, BhArati, GaruDa,sheSha, iMdra; who’s the cause of world’s creation, stability, & destruction.

JagannAtha dAsa pays obeisance to Lord NarasiMha with a sAShTAMga namaskAra. We all know:-

urasA shirasA dR^ishhTyA manasA vachasa tathA |

padbhyaM karAbhyaM jAnubhyAM praNAmo.ashhhTAN^ga IritaH ||

(kR^ishhNAmR^ita-mahArNava)

With chest (heart), head, eyes (sight), mind, oral stotra recitation, and knees on the floor, hands folded, and with knowledge, I bow to you Lord NarasiMha. This is what JagannAtha dasa means. He appeals to the kind Lord to grant bliss to those who have trusted His Lotus Feet.

Jagadudaranativimala guNarU

pagaLanAlochanadi bhArata

nigamatatigaLatikramisi kriyAvishEShagaLa

bagebageya nUtanava kANuta

mige haruShadhim pogaLi higguva

triguNamAni mahAlakumi saMtaisalanudinavu. … ……… HKAS_01-02

Jagadudarana = He who has kept the unending world in His stomach

ativimala = extremely immaculate and pure

guNarUpagaLana = figure or form constituting jnAnAnaMda, anaMtakalyANaguNa and other natural or unnatural guNAs

Alochanadhi = thinking about it within her capability or understanding (meaning that His devotees think about Him within their limited knowledge)

bhArata = MahAbhArata, which is understood to be the paMchama Veda (fifth Veda)

nigamatatigaLa = knowledge contained in apouruShya VedAs

atikramisi = MahAbhArata and the group of vedAs describes Shri Hari’s guNas (qualities) with understanding, however the meaning contained beyond therein

kriyAvishEShagaLa = while meditating on the various activities of the Lord

bagebageya = variety of

nUtanava kANuta = seeing new things (guNAs)

mige haruShadhim = exasperation and delight

pogaLi = while praising the Lord

higguva = elated with extreme happiness

triguNamAni = the abhimAnidevi of three guNAs i.e. satva, rajas and tamas

mahAlakumi = MahAlaxmI devi ….mahA (above the level of Brahma Rudra etc..)

saMtaisali = please protect us and keep us happy

anudinavu = everyday, every moment (in today’s context 24/7)

MahAlaxmI devi is dependent on ShrI Hari although she has several qualities similar to Lord NArAyaNA. However during praLaya i.e. during annihilation of the world He keeps the entire world in his stomach and protects the same. ShrI Hari has limitless qualities. He has immense qualities which cannot be understood completely by anyone.

MahAbhArata, written by VedavyAsa is the jewel of shAstras understood to be the 5th Veda and has the hidden meaning of several prameyAs. Many of the guNAs of ShrI Hari have been explained therein. Although this is a pouruShya graMtha the VEdAs are apouruShya, shR^iti and smR^iti praise the Lord in all sense. MahAlaxmI dEvi has the capability to reflect upon the guNAs of ShrI Hari stated in these works, within her capability of perception. However when she perceives the guNAs of ShrI Hari beyond her insights of Hari then she recognizes that ShrI HarI has a variety of new guNAs. Thus, She discovers his new guNAs very often.

Saint PuraMdara dAsa says, “nigamakE silukada agaNita mahimana….”

Thus while meditating on various activities of the Lord, She discovers new guNAs and praises the Lord and becomes happy. LaxmI dEvi is the abhmAni dEvatA of the three worldly guNas like sata, raja, tamas. JagannAtha dAsa appeals to this triguNamAni to protect us and keep us happy (chittadali AnaMda sukhavanIvaLu RamA---PuraMdara dAsa).

nirupamAnaMdAtma bhavani

RjarasabhAsaMsEvya R^ijugaNa

darasE satva prachura vANI mukhasarOjEna

garuDa shESha shashAMkadaLa shE

kharara janaka jagadguruvE twa

chcharaNagaLigabhivaMdisuve pAlipudu sanmatiya……HKAS_01-03

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

AnaMda = has happiness devoid of ignorance, or asurAvesha

Atmabhava = son of Lord nArAyaNA (born from the navel of the Lord) and filled with innumerable good qualities and most liked by Lord. He is Brahma dEva

niRjarasabhA = by GaruDa, shESha R^idra and other demigods

saMsEvya = revered and worshipped by them

R^ijugaNadarasE = R^ijus are those who are devoid of ignorance, not on the wrong path of life and adore the Lord. There are 200 R^ijus as such.All these R^ijus are entitled to move towards the title ‘Brahma’. Brahma is the ‘arasa’ or king of all R^ijus.

satvaprachura = the proportion of satva guNAs in Brahma being highest

vANI = Saraswati dEvi

mukhasarOja = lotus face

ina = just like the Sun, the lotus flower blossoms in sunshine so also Saraswati dEvi’s face blossoms by the radiant rays of Brahma

garuDa = GaruDa dEva

shESha = shESha dEva

shashAMkadaLashEkharara = R^idra dEva or ChaMdrashEkara

janaka = father of GaruDa, shESha & R^idra

jagadguruvE = Brahma is the guru for all the 3 lokAs. He is thus the guru for mukti entitled jIvAs

twachcharaNagaLige = at your feet

abhi = sAShTAMga namaskAra

vaMdisuve = pay obeisance

pAlipudu = please grant

sanmatiya = good knowledge i.e. divya jnAna

After paying obeisance to ShrI Hari and LaxmI dEvi, JagannAtha dAsa now pays obeisance to Brahma dEva who is jIvOttama. ShrI Hari directs the worldly phenomenon through Brahma. Brahma means ‘complete’. Brahma possesses maximum knowledge and bliss among the jIvAs thus termed as Brahma. Shri Hari is Parabrahma. Brahma is free from ignorance (about Hari) even during praLaya. JIvAs with such quality are called R^ijus. There are 200 such R^ijus waiting to become Brahma. Shatanada R^iju obtained the title of Brahma after doing sAdhanA for 100 kalpAs, reaching the level of vAyu and then getting the title of Brahma. He has maximum satva guNAs (goodness qualities). Brahma is next only to Sri Hari and LaxmI in tAratamya, and is the head of R^iju. Vayu is next in-line or Brahma-elect. That is, in the next kalpa, VAyu will become Brahma and so on. Brahma and VAyu are put in the same class of jIvas. The sons of Brahma - Garuda, Sesha, and Rudra are in the next class of jIvas in the hierarchy.

JagannAtha dAsa pays obeisance to Brahma dEva and urges Him to grant divya jnAna

ArumUreraDoMdu sAvira

mUreraDu shatashwAsa japagaLa

mUruvidha jIvaroLagabjaja kalpa pariyaMta

tA rachisi sAtvarige sukha saM

sAra mishrarigadhamajanariga

pAraduHkhagaLIva gurupavamAna salahemma……………..HKAS_01-04

ArumUreradoMdu sAvira = ArumUru means 6x3=18 eraDoMdu means plus (2+1) totaling to 21. Thus 21000.

mUreraDu shata = mUreraDu means 3x2=6 . Thus 600. Grand total is 21600 per day.

shwAsa japagaLa = VAyu dEvaru performs 21600 breathing japAs per day

meaning – the action of inhalation and exhalation of air

mUruvidha jIvaroLage = in three types of jIvAs namely, satvic jIvAs,miShra jIvAs (or rajO jIvAs) and tamO jIvAs

abjaja kalpa pariyaMta = abjaj means lotus (ap - in water, ja – born, together this means it is a lotus flower). Brahma is born from the navel of the PadmanAbharUpI paramAtmA. Thus abjaja means Brahma devaru. Kalpa is the life span of Brahma (100 years). Thus 'abjaja kalpa pariyaMta' can be understood thus - till the end of the Brahma kalpa vAyu dEvaru performs 21600 shwAsa japAs per day in three types of jIvAs as stated.

tA rachisi = The inhalation of air is linked to the resonance 'haM' and the exhalation is linked to 'sa'. The complete process of inhalation and exhalation is 'haMsa maMtra' devised by VAyu dEvaru and he alone is sanctioned to execute this maMtra

sAtvarige sukha = to those who are entitled for mukti or liberation or freedom from material consciousness, such jIvAs are granted bliss in VaikuMThalOka

saMsAra mishrarige = to the rAjasic jIvAs (family persons) he grants mixed experience of bliss and sorrow.

adhamajanarige = for tAmasic jIvAs (extremely cruel jIvAs)

apAraduHkhagaLIva = gives them permanent sorrow

gurupavamAna = jIvOttama vAyudEvaru

salahu = please bestow divyajnAna

emma = to us

After praising Lord shrI LaxmInarasiMha, MahalaxmI dEvi, Brahma dEva in the order of tAratamya, JagannAtha dAsa pays obeisance to VAyu dEvaru. Vayu dEva performs 21600 haMsa maMtra in all the three types of jIvAs till the end of kalpa and then VAyu (MukyaprAna) breaks the liMga dEha of jIvas with his mace and sends them to their respective state; that is, nitya sukha for sAtvik souls, mix of happiness and sorrow to rAjasic souls, and eternal sorrow or hell for tAmasic souls.

JagannAtha dAsa implores upon vAyu dEva to bestow divya jnAna on us.

November 26, 2004

Meera Tadipatri

1. Are you saying that the rAjasik souls have no linga deha bhaN^ga, and thus no liberation at all from the cycle of birth and death?

> Yes. That is why they are known as nithya (ever) samsarin (cycle of life and death).

At this point it may be worthwhile to summarize some of the quotes from earlier postings and more:

AnuvyAkhyAna 3-4-128:

anAdivaishhNavA eva devatAstu svabhAvataH |

viparItAstato daityAH sadaivAnAdikAlataH || 127||

mAnushhA mishramatayo vimishragatayo.api cha |

ityAdivAkyasandarbhe j~nAyate.anAdiyogyatA || 128||

(By nature, devatas are vaishhnavas from eternity; daityas are always the opposite from eternity; Men are mixed minded and also have varied paths. In the context of these statements,the eternal yogyata is to be understood.)

BrahmasUtrabhAshhya 3-4-37:

mAnushhA mishramatayo vimishragatayo.api cha |..iti skAnde

(Men are mixed minded and also have varied paths - quoted from SkandapurANa)

BrahmasUtrabhAshhya 3-4-38:

asurAndamayanvishhNuH svapadaM cha surAnnayan.h |

punaH punarmAnushhAMstu sR^itAvAvartayatyasau | itibhavishhyatparvaNi

(By condemning the demons to eternal hellish worlds and taking the gods to His own abode, this Lord rotates the men in the samsAra again and again - quoted from bhavishhyatparva)

BrahmasUtrabhAshhya 3-4-40:

nAsurA daivIM na devA AsurIM na manushhyA daivImAsurIM cha gatimIyurAtmIyAmeva jAtimanubhavanti | iti niyamashruteH

(Asuric natured do not obtain daivI terminal state; devas do not obtain AsurI terminal state; Men obtain neither. They reach the end appropriate to them and experience their own intirnsic nature - quoted from niyamashruti)

tamogAH sR^itisaMsthitAH iti dvidhA muktyayogyAH .. tatvasaMkhyAna

(The ineligible for mukti are of two kinds - those going to tamas and those staying in samsAra.)

nityAvartAstu madhyamAH .. tatvaviveka

(The middle kind are eternally cycling ones.)

madhyamA mAnushhA ye tu sR^itiyogyAH sadaiva hi |

adhamA nirayAyaiva dAnavAstu tamolayAH || 1\.87|| MBTN

(Meaning suplied by Shri Shrisha Rao in the earlier posting)

>From the last quote, it is obvious that in the prior quotes, "men" refers to "middle among the men". All the above are from our AchArya.

This means that we do not take literal translation as is, but do samanvaya with the rest.

Does this mean that we can say that there is Lingabhanga for nityasamsAris? We can't unless there is a good pramANa to support Lingabhanga and also they do not go against the above pramANas.

Infact to add to the above, from SriharivAyustuti:

Adhatse mishrabuddhIMstridivanirayabhUgocharAnnityabaddhAn.h

(Makes the mixed minded ones rotate in heaven, hell, and earth,

by putting in eternal bondage.)

2. Don't they experience their svArUpananda which, btw, is intrinsic in nature?

> Their nature is to cycle between different swarga,

> naraka and other lokas

The cycling is not really the nature but the process. The intrinsic nature is really the mixed-j~nAna.

> and no permamnent destination and no Moksha or no Eternal Hell.

True.

3. What is the very purpose of 'creating'[giving deha to] such category of jIva-s?

> To expereience (enjoy and suffer) like other category souls. Only difference is Satvik and Tamasik lose this deha at some point and rajasik won't.

Why and How? The above pramANas do not say explicitly the same. (i.e they do not have lingabhanga). It may be argued that if there is lingabhanga, then they can not be in the cycle of birth and death. The above pramANa-s do not speak of birth and death, but merely cycling in the three worlds.

4. How different are they from the humans in saMsAra[till praLaya?]

> If they are born as humans during any part of their samsaric cycle there is no difference. At times if and when they are in heavens they are happier than humans and if they are in hells they suffer more than humans.

Why and how is this comparison. I guess "they" refers to "nityasamsAris". If so, is it assumed that there are no "nityasamsAris" in humans? I guess not. Then how can this comparison hold?

5. What about those Vayu purANa and Garuda purANa quotes supporting liN^gadeha bhaN^ga for rAjasika souls -- see:

> These are spurious texts. Shruti never supports this.

> Has Srimad Acharya supported mentioned liN^gadeha

> bhaN^ga for rAjasika any where?

How can it be said that they are spurious? Shruti does not oppose it either. Acharya did not say that there is no lingabhanga for rAjasika. "MuktirnaijasukhAnubhUti".

In the above quotes, BrahmasUtrabhAshhya 3-4-40 clearly says "gatimIyurAtmIyAmeva jAtimanubhavanti".

If there is no lingabhanga, how can it experience its own intrinsic nature?

Further, if we take {M, N, T} as the universal set of jIvas where M is Muktiyogyas, N is NityasamsAris and T is tamoyogyas, and if we hold that here is no lingabhanga and like the current sR^ijya jIvas, from eternity the N keeps accumulating, there are two problems. 1. M and T get refreshed periodically, but N never and so N will tend to become infinity. Even if we talk about the achintyAdbhutashakti of the Lord, the jivAs who have to coexist with them have no great powers.

2. The imbalance will be striking after trillions of Brahmakalpas. Why indeed, it could have been a strange balance now itself, unless only the very 1st time (or 1st few times only) the Lord brought NityasamsArins into sR^ijya state. No such thing is mentioned anywhere and also it sounds weird as well (though sounding weird is not a proof for any thing, but lack of pramANa is important).

Infact, I don't see any conflict between all the above quotes and the nityasamsAris having lingabhanga. VayupurANa and GarudapuRAna quotes elaborate the thoughts in the above quotes. How?

1. When their sAdhana becomes complete, the nityasaMsArins get lingabhanga (from the HumkAra of Vayudevaru).

2. Unlike muktas and tamoyogyas, they do not have any niyata sthAna and so still cycle among these three worlds (but with no sthUladeha) experiencing their intrinsic nature after lingabhanga.

3. They are called nityasamsAris as they still have nityasamsAritvalaxana, which is duHkhamishrasukAnubhava.

4. The speciality (visheshha) exists in case of nityasamsAris who had lingabhanga. Those who did not have lingabhanga and who are in samsAra get joy after woe and woe after joy, where as those who had lingabhanga experince the mixture of joy and woe at the same time.

Well, why all these things. Why can't we just simply take that there is no lingabhanga at all and ignore the "mere tarka" about nature's imbalance?

It is mentioned in padArthasangraha and shrI MadhvasidhhAnta sArasangraha by by shrI Vedagarbha PadmanAbhAchArya:

"nityasamsAriNAmapi lingabhangaH | anyathA tatsvarUpamAtrasya

kadApyanubhavAbhAvaprasangAt.h | sAdhanAnuShThAnavaiyarthya\-

prasangAchcha |"

(NityasamsAris als have lingabhanga. Otherwise, the case of a jIva never experiencing its own intrinsic nature arises. Further the case of futility of sAdhanAnushhThAna also arises.)

This lingabhamga is supported in the commentary by shrI Shankarshana Odeyaru for Shri HarikathAmritasAra.

Apart from these VayupurANa and GaruDapurANa have explicitly mentioned Lingabhanga. It is also mentioned in shrI MadhvasidhhAnta sArasangraha that in MaghamAhAtmya, shANdilya tatva and GarudapurAna, there is an explicit mention of Lingabhanga for NityasamsAris.

6. Is there any _explicit_ quote to support that there is no liN^ga deha bhaN^ga for Rajasika souls?

> Those are the ones you have mentioned below and

> believe it as Superficial translations :-).

I don't believe that Shri MadhvasidhhAnta sArasangraha and Shri Shankarshana Odeyaru's commentary caved in for spurious texts and Superficial translations.

>> http://www.dvaita.org/list/list_52/msg00083.html

>>

>> Note that the 'creation' has been going on from eternity, and these jIva-s according to your statement should be wandering in their stUla/aniruddha deha in one of these loka-s eternally.

> That is correct.

That goes against Shri MadhvasidhhAnta sArasangraha, which again higes its support from Acharya (indirectly) that every jIva has to eventually experience its own intrinsic nature and there has to be that kind of phala for the sAdhana done.

> I have my own questions on this as well:

>

> If they have a final destination, why are they called nithya Samasarin?

They do not have final destination. They are still wandering among these three worlds and they do not have lingadeha and by kaimutyanyAya (what else to say), they don't have aniruddha deha or sthUladeha. They are called nityasamsArins because they have nityasamsAritvalaxana, which is duHkhamishrasukAnubhava (joy mixed with woe) and also they still keep cycling. As they are aprAkR^ita only, there is no interference with others who are still in samsAra.

> For a soul in sAntAnikaloka, how different is it from humans?

Actually the word "sAntAnikaloka" is defined by Acharya as "Vaishnavalokas which are eternal"

itIrito harerbhAvavij~nAnI kaJNjasambhavaH |

pipIlikAtR^iNAntAnAM dadau lokAnanuttamAn.h |

vaishhNavAn.h santatatvAchcha nAmnA sAntAnikAn.h vibhuH || 9\.104||

At the command of Lord Shri Rama, the lotus born Lord Brahma, knowing the intent of Shri Hari, gave [access] to the great Vaishnava SAntAnikalokas, called so for being eternal, to all the jIvas upto the ant and grass (who have surrendered to Sri Rama).

> What kind of body will these sAntAnikaloka residents would get?

All the ones who had lingabhanga do not get any other body. They just experience their own intrinsic nature.

Regards,

Kesava Rao

Krishna K wrote on November 29, 2004:

> The Kannada text in the same book says that there is a difference of opinion

> in this matter; with scholars like Sri Srinivasatirtha favoring the express

> meaning of the word 'nityasamsAri',

What is that express meaning ?

> instead of the secondary meaning that nityasamsAri means those who have

> nityasamsArilaxaNa i.e. experience a mixture of happiness and sorrow.

Why is it secondary meaning? It is rather explaining the meaning of the term nityasamsAri.

Before we go to the term NityasamsAri, let us try to see what "samsAri" means. If we say "one having a family", we can see straight away that it is one of the least important meanings in philosophy as even the "sanyasis" and trees are said to be in samsAra. If we say "ones with gross body (or sthUladeha) are samsAris", then also we can deduct it to be insufficient as those in svarga and naraka also are said to be in samsAra. If we define as "those bound to only the three worlds viz. earth, heaven and hell", that is also insufficient as "Brahma" and "vayU are also said to be in samsAra. If we define as those who have "duHkhasparsha" and not yet reached "moxa" or "andhatamas", then this satisfies (I guess, correct me if not) the definition.

Just because lingabhanga is a precursor and also a prerequisite for going to moxa or andhatamas, inclusion of "having lingadeha" in the definition of "samsAritva" is not justified at all.

Thus for rAjasika manushyamadhyamas -

1. During their sAdhanAkAla (before lingabhanga), they

- have birth and death on earth (with sthUladeha)

- stay in heaven and hell (with aniruddhadeha)

- cycle among these 3 worlds (never going to maharloka

or the ones above)

- experience sorrow and joy one after the other as per yogyata

2. After their sAdhAna (having gone thru lingabhanga), they

- cycle among these 3 worlds (never going to maharloka

or the ones above)

- No sthUladeha or aniruddhadeha

- experience a mixture of sorrow and joy at the same time

as per yogyata

This "tridivanirayabhUgocharatva" (cycling among the 3 worlds) is their bandhana and this continues even after lingabhanga. This cycling can be compared to the state of the spindle in the loom. They have no final destination.

> The sat-tattva-ratnamAlA mentions that amongst the rAjasikas, the

> sattva-rAjasikAs are *mostly* in svargas due to performance of yajnAs (though

> not done properly), the rAjasa-rAjasikas are mostly in bhU and the

> tAmasa-rAjasikas are mostly in hell. If there is liN^ga-deha-bhanga and

> consequently no accrual of karmaphala how can there be the effect of any act

> such as the performance of yajnas?

The above applies, obviously, prior to lingabhanga. After lingabhanga, there is no karmaphala and muktas experience Ananda, tAmasikas duHkha and rAjasikAs the mixture.

Regards,

Kesava Rao

Shrisha Rao wrote on November 29, 2004:

> On Mon, 29 Nov 2004, Krishna K wrote:

>

>> The gItA-vivR^itti says that 'gachChanti' here refers to sAttvikAs going

>> to worlds above the svarga loka (like jana-loka)

One ineteresting point to note about this "Urdhvalokagamana".

There are seven upper worlds (starting with bhUloka).

bhU, bhuvar, suvar, mahA, jana, tapa and satya.

"janalokamArabhyordhvalokam gatAnAM na punarAvR^ittiH".

"The ones who go to Janaloka and above do not come back to earth".

(This has to be qualified as those who get utkramaNa thru BrahmanADi and travel to Janaloka and above from their charamadeha (or final body) thru archirAdimArga do not come back to earth).

RaivatarAja, who went to Satyaloka thru archirAdimArga came back to earth. Brahma and Vayu (in their mUlarUpa) come and serve Sri Krishna in Dvaraka during the yAga that Sri Krishna performed. VedavyAsa brings and shows Parixit to Janamejaya at his request. With the above qualified statement, there is no logical difficulty to these situations. Also note that this is not to be mixed with avatAras and amshas. This is wrt coming in mUlarUpa itself.

>> and 'tiShThanti' refers

>> to the rAjasikas not going beyond the svarga. This verse is thus not

>> talking about mokSha-sthiti of different types of jIvAs. I am wondering

>> why you mentioned this verse in this context.

>

> I realize that is what the verse says, and that is what it has to mean. My

> reasoning simply was that if a jIva, to wit, a rAjasa, does not get

> outside a region (bounded both above and below) during Creation, it is not

> obvious how it gets outside at all, considering that it is stated to be

> "always fit for Creation only."

All that it says is that they always stay in the middle. It does not say anything about "creation". Also "sR^itiyogyA" means "fit for samsAra".

> The only jIva-s that travel outside these bounds are the ones whose

> ultimate destinies lie outside, and who are not stated to be forever

> fit for Creation. To posit that a rAjasa, who never journeys far

> during Creation, somehow manages to do so having escaped the

> Creation it is said to always be qualified for, is not well founded.

The rAjasa never escapes the cycle of journey thru the three worlds. I don't know what is meant by "fit for creation". If creation of the Lord is what is meant, then even Mukta loka and Andhatamas are Lord's creation. If creation of sthUladeha is meant, then the rAjasa do not have sthUladeha in svarga and naraka.

Regards,

Kesava Rao

Shrisha Rao wrote on December 01, 2004:

>> In that case, how can it be construed that the sR^itiyogya-s, who

>> have lingabhanga, have escaped the Creation (macrocosm or universe),

>> I did not so construe at any time, so the question is not well founded.

The reason, I wrote so, is:

Quote - To posit that a rAjasa, who never journeys far during Creation,

somehow manages to do so having escaped the Creation it is said to

always be qualified for, is not well founded.

- Unquote.

>> given that they cycle in the svarga, bhU and naraka (even after

>> lingabhanga), which constitutes only a subset of macrocosm ?

>

> Does it? I suppose that would depend on your definition.

No. Not mine. A partial list of quotes, Acharya gave are, in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2004-November/000223.html

along with a quote from Sri Hari Vayu stuti:

"Adhatse mishrabuddhIMstridivanirayabhUgocharAnnityabaddhAn.h"

which indicate that "the mixed minded souls"(mishrabuddhayaH) cycle in

svarga, bhU and naraka. Since "the mixed minded souls" (mAnushhA

mishramatayaH) are always fit for Creation (madhyamA mAnushhA ye tu

sR^itiyogyAH sadaiva hi), they (svarga, bhU and naraka) have to be part

of Creation.

chaturavadanana rANi atirO

hita vimala vijnAni nigama

pratatigaLigabhimAni vINApANi brahmANi

natisi bEDuve janani lakumI

patiya guNagaLa tutipudake

sanmatiya pAlisi nelasu nI madvadana sadanadali…… HKAS_01-05

chaturavadanana = He who has four faces i.e. Brahma

rANi = nIta patni of Brahma

atirOhita = that which does not get destroyed even during praLaya.

vimala vijnAni = possessing pure knowledge

nigama pratatigaLige = to the group of vEdAs

abhimAni = one having affectionate pride

vINApANi = holding the vINA in her hand

brahmANi = queen of Brahma oh Saraswati dEvi!

natisi = I bow to you

bEDuve = I pray

janani = oh Mother of the world!

lakumIpatiya = shrIman narAyaNa

guNagaLa = (good) qualities

tutipudake = in order to praise

sanmatiya = good knowledge i.e. divya jnAna

pAlisi = please reward me

nelasu = please stay

nI = you

madvadana sadanadali = in my head

Saraswati is the consort of Brahma. Her knowledge remains undestroyed even during praLaya. Her knowledge is flawless, immaculate and especially complete in all respects. She is thus recognized as vEdAbhimAni. Therefore, it is impossible to gain real knowledge of VedAs without her blessings. She holds the vINA in her hand.

JagannAtha dAsa urges Saraswati dEvi to reside in the configuration of our face. He begs for her juxtaposition on his tongue to enable him to praise the limitless good qualities of shrI Hari with devotion.

kR^itiramaNa pradyumna naMdane

chaturaviMshati tatvapati dE

vategaLige guruvenisutiha mArutana nijapatni

satata hariyali gurugaLali sa

dratiya pAlisi bhAgavata bhA

rata purANa rahasya tatvagaLarapu karuNadali… HKAS_01-06

kR^itiramaNa = kR^iti is another name for laxmI. ramaNa means her husband.

pradyumna naMdane = daughter of pradyumna (another name for nArAyaNa)

chaturaviMshati = twenty four

tatvapati = tatvabhimanis (more later)

dEvategaLige = R^idra and other dEvatAs

guruvenisutiha = known as chief

mArutana = vAyu dEva’s

nijapatni = nIta patni - wife

satata = always (again 24 by 7)

hariyali = in nArAyaNa

gurugaLali = in VAyu devaru

sadratiya = extremely sAtvic devotion

pAlisi = please reward me with blessings

bhAgavata = bhAgavata purANa

bhArata = mahAbhArata

purANa = other purANas

rahasya tatvagaLa = secrets of vEdArthA

aruhu = enable me to understand

karuNadali = please kindly

In order to administer the program of world’s creation, stability, destruction and provide salvation to the entitled spirits, Lord nArAyaNa takes forms of aniruddha, pradyumna, saMkarShNa, vAsudEva. To facilitate this function RamAdEvi takes the form of shAMti, kr^iti, jayA and mAyA respectively. BhArati dEvi is the daughter of pradyumna-kR^iti. She is thus called “pradyumna naMdane”.

The creation of this Universe consists of 24 tatvAs as below:-

sthUla tatvAs

jnAnEMdriyas=5

karmEMdriyas=5

paMchabhUtAs=5

paMchatanmAtra=5

sUkshma tatvAs

avyakta tatva=1

ahaMkAra tatva=1

buddhi tatva=1

manas tatva=1

There is one abhimAni dEvatA for each tatva. vAyu dEvaru is the Chief of all these abhimAni dEvatAs. BhAratI dEvi is the consort of vAyu dEvaru. BharatI is the abhimAni dEvi for bhakti.

JagannAtha dAsa begs her to bestow steady & unbroken bhakti in ShrI Hari and vAyu (guru). He implores her to grant devotional understanding of the supremacy of the Lord through the secrets of the hidden meaning stated in bhAgavata, mahAbhArata and other purANAs.

Shri GopAla dAsaru has said in his song, “BhArati bhakutiyanU, koDuvudu,

mArutasati nInu”

VEdapITha viriMchi bhava sha

krAdi suravijnAna dAyaka

mOda chinmaya gAtra lOkapavitra sucharitra

chEdha bhEda viShAda kuTilAM

tAdimadhya vidUra AdA

nAdi kAraNa bAdarAyaNa pAhi satrANa……………….HKAS_01-07

VEdapITha = one who is seated on the VedAs

viriMchi = Brahma dEvaru

bhava = R^idra

shakrAdi = iMdra and other

sura = dEvatAs

vijnAnadAyaka = giver of special knowledge

mOda = happiness

chit = knowledge

maya = mixture of (happiness & knowledge)

gAtra = body mass containing mixture of happiness & knowledge

lOkapavitra = the form which is a Purifier of the Universe (the entitled

souls among the tri-jIvAs are purified after liMga dEha bhaMga)

sucharitra = possessing auspicious history

chhEdha bhEda = dissecting the body with special weapons

viShAda =repentance

kuTila = hatred, deception etc..

aMta = end

Adi = beginning

madhya = center

vidUra = He who is far away from the above faults or demerits (and has no beginning or end)

AdAnAdi = one who accepts pUjA from Brahma and other demigods

kAraNa = reason to be

bAdarAyaNa = VEdavyAsa dEvaru of Badri

pAhi = please protect

satrANa = by giving me strength to sing your praises

Lord nArAyaNa incarnated himself in the form of VEdavyAsa dEvaru and explained the VEdAs and wrote mahAbhArata too and counseled knowledge to the world. VEdavyAsa dEvaru was the knowledge provider to Brahma, R^idra, iMdra and other dEvatAs. He was not naturally born as other humans but He was a body mass containing mixture of boundless happiness & knowledge. Naturally His body was not destructible like other human bodies, nor was He affected by earthly happiness or sorrows, diseases or disabilities like us mortals He thus had extraordinary happiness and bravery. He thus had no beginning, or end to His life.

Lord nArAyaNa (VEdavyAsa) cannot be dissected in any way. He has neither hatred nor does he display he deceive anyone, nor does he have any beginning or end. Chanting His holy name purifies us.

JagannAtha dAsa prays with focused attention to bAdarAyANa (or VedavyAsa dEvaru) with devotion and prays to grant superior strength to praise the Lord.

kshitiyoLage maNimaMta modalA

dati durAtmaru oMdadhika viM

shati kubhAShyava rachise naDumaneyeMba brAhmaNana

satiya jaTharadoLavatarisi bhA

ratiramaNa madhvAbhidhAnadi

chaturadasha lOkadali merada pratimagOMdisuve… HKAS_01-08

kshitiyoLage = on this Earth (in Bharata khaMda)

maNimaMta modalAda = demon (of the evil race) by the name maNimaMta

atidurAtmaru = satanic persons (enemies of God)

oMdadhika viMshati = 20+1 = 21 (Twenty one)

kubhAShyava = meanings contrary to what is told in the VEdAs

rachise = took the responsibility of destroying those contradictory meanings to VEdAs

naDumaneyeMba = person by name ‘madhyagEha’ meaning ‘center house’

brAhmaNana = a brahmin

satiya = his wife

jaTharadoLu = took form in her womb and portrayed that he was born there

avatarisi = descended as an incarnation of

bhAratiramaNa = VAyu dEvaru (husband of BhArati dEvi)

madhvAbhidhAnadi = called as ShrIman MadhvAchArya

chaturadasha lOkadali = in 14 lOkAs

merada = became world famous

apratimage = he who destroyed the 21 contradictory meanings given to VEdAs and established that ViShNu is Supreme

vaMdisuve = I bow to you

maNimaMta and other and other demons (tAmasic souls) were born on this Earth. In the previous yugas i.e. in tretA yuga and dvAparayuga they were killed by vAyu and bhIma respectively and these demons vowed to be reborn in kaliyuga and propagate teachings contradictory to the meaning stated in VEdAs.

They publicized that, “I am God, this World is an illusion, jIvAs and Brahma are equal etc.” Then as per the orders from shrI Hari, vAyu dEvaru descended on this Earth as MadhvAcharya – born to the family of MadhyagEhabhaTTa – vEdavati.

“tR^itIyamasya vR^iShabhasya dOhasEdashapramatiM janayaMta yOShaNaH”

–BaLitthA sUkta

meaning – this dEva srEShTa vAyu took his third incarnation as Madhvamuni to establish complete knowledge as stated in the VEdAs.

MadhvAcharya then established our well known Madhva siddhaMta that, “Hari is Supreme, VAyu is supreme among jIvAs, this World is real, paMchabhEda (will explain in next stanza) exists.” and he became illustrious in 14 lOkAs and earned the name as “bhagavad kArya sAdhaka”

Jagannatha dAsa pays obeisance to MadhvAchArya.

paMchabhEdAtmaka prapaMchake

paMcharUpAtmakane daivaka

paMchamukha shakrAdigaLu kiMkararu shrIharige

paMchaviMshatitatvataratama

paMchikegaLanu pELda bhAvivi

riMchi yenipAnaMda tIRthara nenevenanudinavu………………….HKAS_01-09

paMchabhEda = Five differences as follows

JIva – Isha

JIva – Jiva

JIva – JaDa

JaDa – JaDa

JaDa –Isha

Atmaka = aforesaid appendage

prapaMchake = This world associated with the above differences

paMcharUpAtmakane = He who has 5 rUPa-s as aniruddha, pradyumna, saMkarShNa, vAsudEva and nArAyaNa

daivaka = He who is full of guNa-s is mahAprabhu

paMchamukha = R^idra, who has 5 heads

shakrAdigaLu = iMdra and others

kiMkararu shrIharige = servants of ShrI Hari

paMchaviMshati = viMshati=20, paMcha=5, total=25

tatvataratama = tArataMya

paMchike gaLanu = consisting of paMchabhEda-s

pELda =as established by Veda shAstra-s

bhAviviriMchi yenipa = in the next kalpa, would become Brahma

AnaMdatIRthara = AnaMdatIRtha

neneve = I remember

anudinavu = everyday

There are only three entities in this World. They are Isha, JIvA, JaDa.

Isha is only one. Hari is supreme although he may take different forms.He is thus One and the only One. However, five differences exist as stated above.

Besides, there are 24 tatvAs as below:-

sthUla tatva-s

jnAnEMdriya-s =5

karmEMdriya-s =5

paMchabhUta-s =5

paMchatanmAtra =5

sUkshma tatva-s

avyakta tatva =1

ahaMkAra tatva =1

buddhi tatva =1

manas tatva =1

And ShrI Hari Himself is the 25th tatva.

paMchamukhi-s like paMchamukhI Brahma, paMchamukhI prAnadEvaru, R^idra are the servants of shrI Hari.

JagannAtha dAsa pays obeisance to shrImadAMdatIrtha, who expound the above knowledge to the world.

vAmadEva viriMchitanaya u

mAmanOhara ugra dhUrjaTi-

sAmajAjinavasanabhUShaNa sumanasOttaMsa

kAmahara kailAsamaMdira

sOma sUryanala vilOchana

kAmitaprada karuNisamage sadA sumaMgaLava…………………. HKAS_01-10

vAmadEva = mahaR^idra always thinks about ShrI Hari residing on the left side of his body (vAma side), thus called vAmadEva

viriMchitanaya = born to Brahma from his eyebrows

umAmanOhara = one who keeps PArvati dEvi happy

ugra = one who is in charge of destruction activity

dhUrjaTi = smoky, mauve color (pale purple color) hair.

sAmaja = elephant’s

ajina = skin

vasanabhUShaNa = decorated as cloth (refer the words “gajacharmAMbarana…..” in the song ‘kaMDe karuNa nidhiya’ written by puraMdara dAsa.

sumanasa + uttaMsa = higher than iMdra and other dEvatAs

kAmahara = he who reduced Manmatha to ashes by his eyes

kailAsamaMdira = KailAsa mountain is his abode

sOma = has Moon in his left eyes

sUrya = has Sun in his right eyes

anala = has Fire in his forehead

vilOchana = has a special third eye

kAmitaprada = he who grants whatever his devotees ask for

karuNisu = please grant me with Kindliness (Sympathy)

emage = to us

sadA = always

sumaMgaLava = knowledge which is conductive to prosperity

In this verse Jagannatha dAsa pays obeisance to R^idra dEvaru, who is the manObhimani dEvatA. During the creation of this world he was born from the eyebrows of Brahma.

R^idra keeps PArvati dEvi always happy. He obtained the blessing of shrI Hari after performing Prayer and meditation for 10 kalpAs under sea water (salt water). He is therefore called ‘ugratapasvi’. R^idra spread his hair across the sky in order to receive Ganga river (which originated from the toe of paramatmA). He is therefore also called ‘vyOmakEsha’ or ‘dhUrjaTi’. He is covered with an elephant skin. He is the adviser to iMdra and other lesser dEvatAs. He reduced Manmatha to ashes by blowing fire from the third eye on his forehead because he tried to disturb his penance. KailAsa Mountain is his abode. He has the Moon in his left eye, the Sun in his right eye and Fire in the third eye on his forehead. Since he is the manObhimAni he can fulfill all our desires.

JagannAtha dAsa prays to R^idra to bless us with the knowledge that shrI Hari is supreme and lead us to prosperity.

kR^ittivAsane hiMde nI nAl

vattu kalpa samIranali shi

Shyatva vahisi akhiLAgamArthagaLOdi jaladhiyoLu

hattu kalpadi tapavagaidA

dityaroLaguttamanenisi

purushOttamana pariyaMka padavaidideyO mahadEva………………..HKAS_01-11

kR^ittivAsane = one who wears the tigers skin as his clothing

hiMde = before coming to the position of R^idra

nI nAlvattu kalpa = you did penance for 40 kalpa

samIranali = under vAyu dEvaru

shiShyatva vahisi = became his disciple

akhiLAgamArthagaLOdi = studied all the true inner meanings of Veda-s according to his capability

jaladhiyoLu = then did penance under the sea

hattu kalpadi = for 10 kalpa-s

tapavagaidu = did ugra tapas

AdityaroLu = among the dEvatAs

Uttamanenisi = One held in high reverence, and thus became capable of coming to the current position of R^idra

purushOttamana = of Lord nArAyaNa

pariyaMkapadava = became the bed (of nArAyaNA) – meaning became shESha dEvaru

aidideyO = you acquired

mahadEva = Oh R^idra !

In this stanza, JagannAtha dAsa extends the eminence of R^idra. R^idra is dressed with the tiger skin, has elephant skin on his body. Before coming to the position of R^idra he did penance for 40 kalpa under Vayu dEvaru and studied the VEda-s. Then he performed penance under the sea for 10 kalpa and pleased saMkarShNa rUpi paramAtma and became famous as devOttama and obtained the position of shESha.

JagannAtha dAsa thus pays obeisance to shESha dEvaru by praising his achievements of his previous avatAra as R^idra

pAkashAsana mukhya sakala di

voukasarigabhinamipe R^iShigaLi

gEkachittadi pitR^igaLige gaMdharva kshitiparige

A kamalanAbhAdi yatigaLa

nIkakAnamisuvenu biDade ra

mAkaLatrana dAsavargake namipenanavarata……………………….HKAS_01-12

pAkashAsana = iMdra

mukhya = predominant

sakala divoukasarige = all tatvAbhimAni dEvatAs and other dEvatAs

abhinamipe = I bow to them

R^iShigaLige = to all R^iShis

Ekachittadi = I bow with single mindedness

pitR^igaLige = pitR^i dEvatAs

gaMdharva = all gaMdharva

kshitiparige = all emperors on this Earth

A kamalanAbhAdi = all seers starting from PadmanAbha tIrtha under the shrImadacharya

yatigaLa = all seers

AnIkake = group of

Anamisuvenu = my sAShTAMga namakAras to

biDade = without forgetting

ramAkaLatrana = husband of ramAdEvi i.e. shrI Hari

dAsavargake = to all dAsAs (of shrI Hari) starting from puraMdara dAsa

namipenu = I bow to them

anavarata = always

iMdra had killed a demon called ‘PAka’ thus he is called ‘PakashAsana’. IMdra is next level below R^idra in tAratamya.

In this stanza, JagannAtha pays obeisance to iMdra and all other dEvatAs, pitR^i dEvatAs, gaMdharvAs, all earthly emperors, and the long list of seers starting for madhvAcharya, followed by padmanAbha tIrtha, narahari tIrtha. He then pays obeisance to all dAsa-s, starting from puraMdara dAsa, vijaya dAsa, until his own master gOpAla dAsa who uplifted him in life.

araNiyoLagippaMte dAmO

daranu brahmAdigaLa manadali tOritOradale

irutiha jagannAtha viTThalana

karuNa paDeva mumukshu jIvaru

parama bhAgavataranu koMDADuvudu pratidinavu……..HKAS_01-13

parimaLavu = fragrance

sumanadoLu = in flower

analanu = fire

araNiyoLu = in fire wood

ippaMte = exists

dAmOdaranu = shrI Hari

brahmAdigaLa = to Brahma and other dEvatAs

manadali = in their mind

tOri = explicitly manifested

tOradale = inconspicuous of His Supremacy

irutiha = is present

jagannAtha viTThalana = ViTThala - Master of the World i.e. shrI Hari

karuNa paDeva = expecting special sympathy

mumukshu jIvaru = salvation expecting jIvAs (those who deserve mukti)

paramabhAgavataranu = immaculate devotees

koMDADuvudu = praise their guNA

pratidinavu = everyday (every moment i.e. 24/7)

The fragrance of a blooming flower is carried by air (VAyu) and reaches our nose (j~nAEMdriya), we thus experience the aroma. Also, ‘Fire’ hidden in firewood comes alive as soon as it comes in contact with frictional spark / flames of a yaj~nakuMDa. However that fire cannot be seen until such time at all.

Similarly, shrI Hari resides in the minds of Brahma and other dEvatAs, seeing their knowledge about Him, manifests Himself in them as per their yOgyata but they cannot view His limitless rUpAs and guNAs.

tatvAbhimAni dEvatAs are generally able to perceive the Lord’s as per their j~nAna.

YashOdA dEvi believed that KR^iShNa was just like any other child and when she caught Him stealing butter she chased him and tied Him to a wooden grinding mortar as punishment. He then displayed His greatness and was thus known as dAmOdara. In order to obtain the His special sympathy, the salvation hopeful jIvas must praise the gunAs of immaculate devotees of shrI Hari every moment.