manas, is very unsteady and various vyApAra-s would be born there. These are called as manOvR^itti-s. These manOvR^itti-s are like the soldiers who are important in an army. The soldiers are ordered to go from place to place by the chieftan. Thus the manas is like the soldier who travel in the dashEMdriya-s.

In a typical paTTaNa, there is usually a weekly bazaar commonly known as 'pasAra' or 'saMte' where temporary street shops are set up for selling items commonly required. In the same way the viShaya-s coming from outside are like the things sold in a 'pasAra'. The experiences of viShaya-s coming through the iMdriya-s of our sharIra are like the things we obtain from a pasAra. By the influence of the outside viShaya-s, the respective iMdriya-s accept those relevant viShaya-s and brings it for our experience through the manas.

The jIva within the sharIra is like the superior businessman who buys and sells things. The viShaya-s coming from outside are accepted by the jIva through the iMdriya-s and it experiences those viShaya-s borne out of manOvR^itti. The acceptance and experience of viShaya-s via manOvR^itti by the jIva is akin to a businessman's role of buying and selling things.

biMba rUpi ParamAtma is the authority for levying taxes. Just as the government authorities levy and recover taxes from people, in the same way because the jIva offers all the kaRma phala-s to ParamAtma, it is said here - 'kappagaLa kaigoMba hari tAnu'.

uruparAkramanaramanige dasha

karaNagaLu kannaDiya sAluga

LaravidUrana sadvihArake chitta maMTapavu

maraLi bIsuva shvAsagaLu chA

mara vilAsini buddhi dAmO

darage sAShtAMga praNAmagaLE sushayanagaLu..HKAS_05-22

uru = that we cannot see

parAkrama = capable Paramatma (capabilities of ParamAtma)

aramanige = lotus like heart

dasha karaNagaLu = paMchaj~nAnEMdriya-s and paMchakaRmEMdriya-s

kannaDiya sAlugaLu = line of mirrors

aravidUrana = ParamAtma who has no dOsha-s

sadvihArake = good conduct

chitta = will

maMTapavu = seat

maraLi = inhaling and exhaling process

shvAsagaLu = breath

bIsuva chAmara = is the blowing fan

vilAsini = dansuese

buddhi = intelligence (here refered as the danseuse)

sushayanagaLu = sleeping

dAmOdarage = dAmOdara ParamAtma

sAShtAMga praNAmagaLu = sAShTAMga namaskAra

In this stanza, JagannAtha dAsa explains that our sharIra is the palace for biMba rUpi ParamAtma.

ParamAtma is endowed with unheard of or unseen capabilities & strengths. He is the Regulator of all. There is none equal to Him.

Our lotus like heart is the palace for ParamAtma and He resides here by the name mUlEsha.

Pervading in the six locations explained in HKAS_05-19 refered in

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-May/000836.html,

He does all the vyApAra-s and and makes us do the same. Naturally in a palace there are many conveniences for enjoyment.

This palace of ParamAtma's has the dashEMdriya-s as a line of mirrors decorated in a palace and also for seeing one's own reflected image in the mirror. Understanding that, ParamAtama pervades in our heart and does various vyApAra-s via the iMdriya-s and that whatever jIva does is a reflection of the same is quite appropriate.

ParamAtma possesses infinite virtuous qualities and has no demerits at all. Such ParamAtma pervades in our sharIra and hence good conduct by chitta, which is the seat of ParamAtma, is important. chitta is one among the five manOvr^itti-s. saMkalpa shakti is the sign of chitta. For this reason satya saMkalpa ParamAtma is seated in the chitta and provides the strength for making a saMkalpa.

We inhale and exhale air through our nostrils. This process itself is like providing a fan for biMba rUpi ParamAtma.

buddhi is the manOvR^itti which recognizes knowledge. A king sits on the throne of a palace hall. Many dansuese dances in front of him to please him who are known as 'vilasini' here. They please the king with their songs and actions. In the same way j~nAna is the vilasini for ParamAtma.

Our action of sleeping is itself the namaskAra for dAmOdara ParamAtma. Unable to control the truants of shrI kR^iShNa the gOpika-s of naMdagOkula, used a long rope (dAma) to tie round His waist to a large mortar, but it fell short by just a few millimeters, however kR^iShNa's waist remained thin and small. The gOpika-s were baffled and they did sAShTAMga namaskAra to Him. He then blessed them. Therefore, we must think that the process of lying down to sleep is itself namaskAra to ParamAtma.

mAramaNanaramanege sumahA

dvAravenisuva vadanakoppuva

tOraNa smashrugaLu kEshagaLe patAkegaLu

Uri naDevaMghrigaLu jaMghaga

LUru madhyOdara shiragaLA

gAradupparigegaLu kOshagaLaidu kONegaLu..HKAS_05-23

mAramaNana = laxmIpati shrIman nArAyaNa's

aramanege = palace (our sharIra)

sumahAdvAravenisuva = main door

vadanake = face (mouth)

oppuva = well decorated

smashrugaLu = mustache

tOraNa = decorative paper/leaves/flowers chain sequence

kEshagaLe = hair on the head

patAkegaLu = flags

UrinaDevA = by pressing on Earth

aMghrigaLu = our feet

jaMghagaLu = knee and below

Uru = thighs

madhya = waist

udara = stomach

shiragaLu = head

AgArada = for the house i.e. our sharIra

upparigegaLu = upper storeys

aidu kOshagaLu = the five kOsha-s explained in HKAS_04-16 i.e. annamaya, prANamaya, manOmaya, vij~nAnamaya & AnaMdamaya

kONegaLu = rooms of the palace (sharIra)

For laxmIpati ParamAtma, our sharIra is a palace as understood from the previous stanza.

Our face (mouth) is the main door for this palace.

The mustaches above the lips are like 'tOraNa' at the main door of the palace.

The hair on the head is compared to flags.

Our feet on the ground, then the knees, waist, stomach and so on upto the head are the different floors (storeys) of the palace.

We must think that the five kOsha-s explained in HKAS_04-16 i.e. annamaya, prANamaya, manOmaya, vij~nAnamaya & AnaMdamaya are the rooms of the palace of ParamAtma. Please refer

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-April/000704.html for details

I sharIrave ratha patAka su

vAsagaLe puMDragaLu dhvaja siM

hAsanave chittavu subuddhiye kalasha sanmanave

pAsha guNa daMDatrayagaLu shu

bhAshubhadvaya kaRma chakra ma

hA samaRthAshvagaLu dashakaraNaMgaLenisuvuvu....HKAS_05-24

I sharIrave = our sthUla dEha

ratha = chariot (for biMba rUpi ParamAtma)

suvAsagaLe = the clothes we wear

patAka = flags

puMDragaLu = the dvAdasha nAma-s with gOpi chaMdana

dhvaja = flag posts

chittavu = chitta

siMhAsanavu = the throne for ParamAtma

subuddhiye = good buddhi

kalasha = the kalasha at the top of the chariot

sanmanave = the manas which meditates on good thoughts

pAsha = rope controlling the horses

guNa = tri-guNa-s

daMDatrayagaLu = the whip

shubha = puNya

ashubha = pApa

dvaya kaRma = the two kaRma-s

chakra = wheels of the chariot

mahA samaRtha = extremely strong

ashvagaLu = horses

dashakaraNaMgaLu = dashEMdriya-s

enisuvuvu = called so

In this stanza, JagannAtha dAsa compares our sAdhana sharIra to a chariot.

All activities pertaining to sAsdhana are done by the sthUla dEha. Thus our sharIra which moves about is compared to a chariot.

We cover our dEha with clothes. These are compared to the flags on the chariot.

We apply the dvAdasha nAma-s with gOpi chaMdana on our sharIra. These are compared to the flag post, which is usually decorated with colorful painting.

chitta helps us to step in the memory our past experiences. The characteristic of chitta is saMkalpa shakti. That is indeed the throne for ParamAtma.

The ability to decide on a matter with a balanced knowledge of paMchabhEda, taratamya is like the kalasha for the chariot. A kalasha is an auspicious part located at the top of the chariot apart from its decorative value. A good buddhi is the sign of a good person.

The manas is an extremely important iMdriya. The dashEMdriya-s are regulated by the manas and they carry out their tasks. manas is the main reason for all kaRma-s, that is why the manas must be engrossed with bhagavan nAma smaraNe. Such a manas is called 'sanmana'. This 'sanmana' is the rope controlling the horses

The charioteer holds s whip which is usually split into three parts at the end of the whip for effectivenees to punish the horses (rather control the horses) herein refered as 'daMDatraya'. The influence of triguNa-s bound with liMga dEha is the reason for the cycle of saMsAra. The connection between the chariot and the 'daMDatraya' is compared to the sharIra and the triguNa-s.

The wheel of puNya and pApa is like the wheels of the chariot. All the vyApAra-s of the dEha are conducted by the iMdriya-s according to our kaRma. Thus the pApa kaRma-s & puNya kaRma-s are the wheels of chariot.

The dashEMdriya-s are the horses for the chariot (dEha). The horses must be capable of pulling the chariot well. Thus the dashEMdriya-s too must be capable to pull our sharIra in the same way. The dashEMdriya-s are controlled by the manas. That is why the manas is considered as the whip here.

mAtarishvanu dEharathadoLu

sUtanAgiha saRvakAladi

shrItaruNivallabha rathikaneMdaridu nityadali

prItiyiMdali pOShisuta vA

tAtapAdigaLiMdali virata

I tanuvinoLu mamate biTTavanavane mahayOgI....HKAS_05-25

mAtarishvanu = jIvOttama vAyu dEvaru

dEharathadoLu = in our chariot like dEha

saRvakAladi = always

sUtanAgiha = as charioteer

shrItaruNivallabha = ParamAtma - the husband of ever young laxmI dEvi

rathikaneMdaridu = one who rides in the chariot

nityadali =always

vAtAtapAdigaLiMdali = Wind, Sun, and other difficulties

prItiyiMdali = with kindness to His devotees

pOShisuta = protects

avirata = tolerant

I tanuvinoLage =for this dEha

mamate biTTavanavane = one who leaves the pride

mahayOgi = famous yOga puruSha

JagannAtha dAsa further explains about biMba rUpi ParamAtma who resides in our heart.

'matarishva' is another name for mukhya prANa dEvaru, who is the charioteer for our chariot (dEha). Good buddhi is the main ingredient for clear j~nAna and buddhi is the charioteer for our dEha. Here good buddhi is infact 'chitta'.

There is a line by Saint PuraMdara dAsa - "satkaRmagaLa naDesi, suj~nAna mati ittu gati pAlisuva namma pavamAnanu", therefore for doing satkaRma we must have suj~nAna. vAyu dEvaru provides this suj~nAna. j~nAna emanating from subuddhi (chitta) is indeed suj~nAna. mukhya prANa dEvaru is the abhimAni dEvata for this chitta. He is aptly called the charioteer here.

ParamAtma rides in the chariot (dEha) in all conditions and at all times. He who rides in the chariot is the Lord. The chariot is meant for His use. Jagatbhuku ParamAtma, provides sAdhana sharIra to jIva, resides there does and makes us do all the satkaRma-s via - mukyaprANAMtaRgata -through the tatvadEvata-s. All the vyApAra-s of the dEha are inspired by biMba rUpi ParamAtma, thus He is the Lord of the chariot (our dEha).

The sAdhana sharIra (chariot) is protected by the kind ParamAtma from Sun, Rain, Wind etc. These seasons occur as per the order of ParamAtma at their respective times. kalAMtaRgata ParamAtma causes all this Himself. Even if we feel the discomfort due to vagaries of seasons, we should bear the same and be tolerant and not abuse the seasons.

Therefore the sharIra must be 'cared for' by us and protected by us with the feeling that ParamAtma resides there and not for personal gratification & pride. He who gives up the pride of his personality is indeed 'mahAyOgi'. Such a person takes care of his sharIra with a view that it is sAdhana sharIra and that he must do only satkaRma-s with this sharIra and He always utilizes his sharIra for ParamAtma nAma smaraNe. Such a suj~nAni is mahAyOgi.

bhavavenipa vanadhiyOLu kaRma

pravahadoLu saMcharisutiha dE

hava sunAveya mADi tannavariMdoDagUDi

divasa divasagaLalli lakumI

dhavanu krIDipaneMdu chiMtise

pavananayya bhavAbdhi dATisi paramasukhavIva......HKAS_05-26

bhavavenipa = saMsAra

vanadhiyOLu = samudra

pravahadoLu = force of flow

kaRma = puNya & pApa kaRma-s

saMcharisutiha = move about

dEhava = paMchabhoutika dEha

sunAveya mADi = a boat

tannavariMda = tatavAbhimAni dEvata-s

oDagUDi = with them

divasa divasagaLalli = everyday

lakumIdhavanu = laxmIpati shrIman nArAyaNa

krIDipaneMdu = would play around

chiMtise = if we think so

pavananayya = Father of vAyu dEvaru i.e. shrIman nArAyaNa

bhavAbdhi = the ocean of saMsAra

dATisi = would cross us

paramasukha = mOxa

Iva = would give

In the ocean of births and deaths - jIva, bound by liMga dEha moves about in various janma-s due to anAdi kaRma and is unable to cross this ocean. The flow of kaRma reaches the ocean of saMsAra -meaning good kaRma-s or bad kaRma-s are the reason for being in the ocean of saMsAra.

To the aprAkR^ita jIva, ParamAtma provides prAkr^ita guNa-s and ahaMkAra, mama etc.. and leaves them in the ocean of saMsAra. To cross this ocean we certainly need the kAruNya of ParamAtma. Our paMchabhoutika dEha is like a boat and ParamAtma is the Boatman, who would help us to cross this ocean of saMsAra. The sharIra comprises of 24 tatva-s. Existing in every tatva through the tatvAbhimAni dEvata-s, all kARya-s are performed via vAyu dEvaru as per His orders. Thus sitting in the boat (our dEha) through the tatvAbhimAni dEvata-s He does various kriya-s and makes us do the same. We must be conscious the laxmIramaNa shrIman nArAyaNa always exists in this boat (our dEha).

Those who think so, saMkaRShNa ParamAtma (sUtra nAmaka vAyu dEvaru was born during sUxma sR^iShTi by the grace of jayApati-saMkaRShNa) would help them to cross the ocean of saMsAra and help us in kaRma vimOchana and thus obtain mukti.

bhavavenipa vanadhiyOLu kaRma

pravahadoLu saMcharisutiha dE

hava sunAveya mADi tannavariMdoDagUDi

divasa divasagaLalli lakumI

dhavanu krIDipaneMdu chiMtise

pavananayya bhavAbdhi dATisi paramasukhavIva......HKAS_05-26

bhavavenipa = saMsAra

vanadhiyOLu = samudra

pravahadoLu = force of flow

kaRma = puNya & pApa kaRma-s

saMcharisutiha = move about

dEhava = paMchabhoutika dEha

sunAveya mADi = a boat

tannavariMda = tatavAbhimAni dEvata-s

oDagUDi = with them

divasa divasagaLalli = everyday

lakumIdhavanu = laxmIpati shrIman nArAyaNa

krIDipaneMdu = would play around

chiMtise = if we think so

pavananayya = Father of vAyu dEvaru i.e. shrIman nArAyaNa

bhavAbdhi = the ocean of saMsAra

dATisi = would cross us

paramasukha = mOxa

Iva = would give

In the ocean of births and deaths - jIva, bound by liMga dEha moves about in various janma-s due to anAdi kaRma and is unable to cross this ocean. The flow of kaRma reaches the ocean of saMsAra -meaning good kaRma-s or bad kaRma-s are the reason for being in the ocean of saMsAra.

To the aprAkR^ita jIva, ParamAtma provides prAkr^ita guNa-s and ahaMkAra, mama etc.. and leaves them in the ocean of saMsAra. To cross this ocean we certainly need the kAruNya of ParamAtma. Our paMchabhoutika dEha is like a boat and ParamAtma is the Boatman, who would help us to cross this ocean of saMsAra. The sharIra comprises of 24 tatva-s. Existing in every tatva through the tatvAbhimAni dEvata-s, all kARya-s are performed via vAyu dEvaru as per His orders. Thus sitting in the boat (our dEha) through the tatvAbhimAni dEvata-s He does various kriya-s and makes us do the same. We must be conscious the laxmIramaNa shrIman nArAyaNa always exists in this boat (our dEha).

Those who think so, saMkaRShNa ParamAtma (sUtra nAmaka vAyu dEvaru was born during sUxma sR^iShTi by the grace of jayApati-saMkaRShNa) would help them to cross the ocean of saMsAra and help us in kaRma vimOchana and thus obtain mukti.

apaNAlayagata padARthavu

stRI puruSharugaLiMdriyagaLali

dIpa pAvakaroLiDutiha tailAdi dravyagaLa

A paramagavadAnaveMdu pa

dEpadE mareyadale smarisuta

bhUpanaMdadi saMcharisu niRbhayadi saRvatra....HKAS_05-27

apaNAlayagata = things that are sold in a shop

padARthavu = those items

stRI puruSharugaLa = men as well as women

iMdriyagaLali = ornaments for the ears and nose etc..

dIpa = for the lamp

pAvakaroLiDutiha = putting into agni

tailAdi dravyagaLa = oil, ghee, firewood etc

A paramage =for ParamAtma

avadAnaveMdu = offering to yaj~na (as oblation)

padEpadE = again and again - every moment

mareyadale = without forgetting

smarisuta = remembering so

bhUpanaMdadi = like a king

saRvatra = at all places

niRbhayadi = fearlessly, without ahaM, mamate etc..

saMcharisu = go about

'apaNa' is the shop where we obtain things we require. 'Alaya' is the place where we stay. In a house we have rice, dal, and other grains. We also have beds and beddings, clothes for men, jewellry for women, oil & ghee for lighting lamps, firewood. All these items should be considered as 'havissu' for ParamAtma and they are offerings to ParamAtma. Offering everything ParamAtma is 'avadAna'.

JagannAtha dAsa proclaims that a person who does as above without forgeting - at every moment, is always fearless and moves about in the same way as a king moves about fearlessly and would not be afraid of mean persons. He who has the anugraha of Paramatma need not fear anyone. Because ParamAtma pervades in them, they have high capability. They are fearless because they remember ParamAtma every moment.

vArijabhavAMDave sumaMTapa

mErugiri siMhAsanavu bhA

gIrathiye majjanavu digvastragaLu nuDi maMtra

bhUruhaja phalapuShpa gaMdha sa

mIra shashiravi dIpa bhUShaNa

tArakegaLeMdaRpisalu kaigoMDu mannisuva....HKAS_05-28

vArijabhavAMDava = BrahmAMDa - indicating the the sharIra of Brahma dEvaru

sumaMTapa = decorated seat at the top

mErugiri = mEru mountain

siMhAsanavu = throne for biMba rUpi ParamAtma

bhAgIrathiye = gaMga river

majjanavu = pure water for abhiShEka

digvastragaLu = ten directions- E, W, N, S, NE, NW, SE, SW, top & down

nuDi = our speech

maMtra = is vEda maMtra

bhUruhaja = the fruits grown on the plants/trees wich are nourished by mother Earth

phalapuShpa = fruits and flowers

samIra = the blowing breeze

gaMdha = aroma

ravi shashi = sURya - chaMdra

dIpa = are the two lamps

tArakegaLe = the stars

bhUShaNa = are ornaments

eMdaRpisalu = if we offer them to ParamAtma meditating as above

kaigoMDu = He would accept these as pUja

mannisuva = would forgive our mistakes and protect us.

'vAri' means water, 'ja' means Lotus flower that grows in water. When PadmanAbha rUpi ParamAtma was sleeping on xIra samudra, the golden Lotus flower shooting our from His navel had 14 petals and chatuRmukha Brahma was born there. He is also called hiraNyagaRbha. Also known as 'vArijabhava'. His sharira is the brahmAMDa. This vArijabhavAMDa is the decorated seat for ParamAtma.

The golden mEru mountain has a place called 'shatakOTi'which is the place of stay for Brahma. vAsudEva nAmaka ParamAtma is in that Brahma maMdira. Thats how JagannAtha dAsa calls the mEru giri as the siMhAsana for ParamAtma.

ParamAtma who has the BrahmAMDa as maMTapa and mEru as siMhAsana has gaMga for His abhiShEka.

The ten directions are the clothes for ParamAtma.

Our speech (whatever we speak) are the maMtra-s in His praise. ParamAtma pervades in all vaRNa-s and all shabda-s. Therefore all our speech is indeed maMtra.

The plants shooting out from the mother Earth are called 'bhUruha'. The fruits and flowers grown in these trees are offerings for ParamAtma.

The breeze blowing around must be considered as fragrant aroma.

The Sun and the Moon must be considered as two lamps for ParamAtma.

The shining stars in Space must be considered as various ornaments for ParamAtma.

When we offer the above as pUja, ParamAtma acepts the same and would not only forgive all our mistakes but also provide us salvation.

bhUsurarOLippabja bhavanoLu

vAsudEvanu vAyu khagapa sa

dAshivahipEMdranu vivasvAnnAmaka sURya

bhEsha kAmamarAsya varuNA

di suraru xatriyaroLipparu

vAsavAgiha saMkaruShaNana nODi mOdiparu...HKAS_05-29

bhUsurarOLu = brAhmaNa on the Earth (refered as Godly persons)

ippa = as abhimAni

abja bhavanoLu = in chatuRmukha Brahma

vAsudEvanu = vAsudEva nAmaka ParamAtma

vAyu = vAyu dEvaru

khagapa = garUDa dEvaru

sadAshiva = R^idra dEvaru

ahipa = shESha dEvaru

iMdranu = iMdra dEvaru

vivasvAnnAmaka sURya = vivasvan nAmaka sURya

bhEsha = naxatrapati chaMdra dEvaru

kAma = manmatha

amarAsya = dEvamukha agni dEvaru

varuNa = jalAbhimAni varuNa dEvaru

Adi suraru = all the above dEvata-s and others

xatriyaroLu = in xatriya caste

ipparu = abhimAni dEvata-s are there

vAsavAgiha = reside there

saMkaruShaNana = saMkaruShaNa ParamAtma

nODi = obtaining His daRshana

mOdiparu = become happy

This stanza and the next two stanzas must be read together as they explain the four vaRNa-s of brahmaNa, xatriya, vaishya and shUdra and their abhimAi dEvata-s and how He pervades there with His bhagavadrUpa.

chaturmukha Brahma is the abhimAni dEvata for the brAhmaNa varaNa. During sUxma sR^iShTi, viriMchi was born by the grace of vAsudEva ParamAtma and mAyAdEvi (another form of laxmI dEvi). The same viriMchi is born as chatuRmukha Brahma when PadmanAbha rUpi ParamAtma was sleeping on xIra samudra, the golden Lotus flower that came out from His navel had 14 petals and chatuRmukha Brahma was born there.

vAsudEva ParamAtma is the niyAmaka for the brAhmaNa vaRNa through Brahma.

vAyu dEvaru (jIvOttama), garuDa dEvaru (paxi rAja), shESha dEvaru (saRpa srEShTa), R^idra dEvaru (manObhimAni), iMdra (abhimAni for upamanas), vivasvAn (one of the sURya among dvAdashAditya-s), naxatra-s (bhE) adhipati (Isha) i.e. chaMdra, manmatha (God of Love), agni dEvaru (amarAsya or dEvamukha - as the dEvata-s accept havissu through agni), varuNa (jalAbhimAni) , all these are the abhimAni dEvata-s for xatriya-s and saMkaruShaNa ParamAtma is the niyAmaka for them.

mInakEtanatanaya prANA

pAna vyAnOdAna mukhyai

kOna paMchAshanmarudgaNa R^idra vasugaNaru

mEnakAtmaje kuvara viShva

ksEna dhanapAdyanimiSharu sa

dAnurAgadi dhEnipudu vaishyaroLu pradyumna....HKAS-05-30

mInakEtana =manmatha who keeps matsya as his flag

tanaya =his son aniruddha

prANApAnavyAnOdAna = prANa, apAna, vyAna, udAna & samAna vAyu.

mukhai = primarily

EkOna paMchAshat = 49 (fifty minus one)

marudgaNa = marut-s

R^idra = 10 other R^idra-s apart from pARvatipati R^idra

vasu gaNaru = 7 other vasu-s apart from agni

mEnakA = himAchala patni

Atmaje = daughter pARvati dEvi

kuvara = son gaNapati

viShvaksEna = vAyu putra viShvaksEna

dhanapa = dhanAdipati kubEra

Adi = primarily these and others

animiSharu = dEvata-s

sadA = always

anurAgadi = with bhakti

vaishyaroLu = abhimAni dEvata-s for vaishya-s

pradyumna = pradyumna nAmaka ParamAtma

dhEnipudu = meditate with this knowledge

This stanza must be read in conjunction with the previous stanza.

manmatha indicates the sign of 'matsya' - fish in his flag. He is therefore known as mInakEtana. Our manas is as fickle or irresolute as a fish. The manas is always engrossed in some vishaya or the other. manmatha is son of KR^iShNa and rukmiNi and he was called pradyumna. rukmi was the brother of rukmiNi. pradyumna married rukmavati (daughter of rukmi -avatAra of rati dEvi) and obtained a son called aniruddha. This is indeed mInakEtana tanaya - aniruddha as referred here.

Apart from mukhya prANa dEvaru, there are 49 other marut-s as listed below:-

1 prANa 17 udvaha 33 kIla

2 apAna 18 vivaha 34 jita

3 vyAna 19 shaMku 35 saumya

4 udAna 20 kAla 36 kapi

5 samAna 21 shvAsa 37 jaDa

6 ahaMkArika prANa 22 nala 38 maMDUka

7 pravahAvAyu 23 anila 39 saMhR^ita

8 nAga 24 pratibha 40 siddha

9 kURma 25 kumuda 41 rakta

10 kR^ikala 26 kAMta 42 kR^iShNa

11 dEvadatta 27 shuchi 43 pika

12 dhananjaya 28 shvEta 44 shuka

13 avaha 29 ajita 45 yati

14 parAvaha 30 guru 46 bhIma

15 samvaha 31 jhuMjhu 47 hanu

16 shaMyu 32 saMvartaka 48 piMga

49 kaMpana

Among them - praNa, apAna, vyAna, udAna and samAna are very important from the point that mukhya prANa pervades in them does the paMchakOsha vyApAra refer HKAS_04-19 & 20 and provokes the tanmAtra-s related to the paMchabhUta-s as related below.

JagannAtha dAsa indicates 49 marut-s (fifty minus one) as 'EkOna paMchAshat'

R^idra gaNa consists of eleven R^idra-s including mahAR^idra who is foremost in the order.

aShTavasu-s - being eight in numbers, here agni is the abhimAni dEvata for xatriya-s,

is the foremost followed by the rest as listed here 1)agni, 2)pR^ithivi, 3)vAyu, 4)aMtarixa, 5)Aditya, 6)dyau, 7)chaMdrama, 8)naxatra

mEnaka is the mAnasa putri of dEvata-s and is she is consort of himavaMta. She was gifted with a son - mainAka and pARvati. Thus mEnakAtmaje - pARvati i.e. daughter of mEnaka. pARvati's son is gaNapati - known to be vighnahaRta, siddhidAyaka. Thus mEnakAtmaja kuvara is gaNapati.

vishvaksEna dEvata is vAyu putra.

kubEra is dhanAdipati and is the security guard at the North.

In summary, aniruddha (manmatha putra), 49 marut-s, 10 R^idra-s (mahAR^idra excluded), 7 vasu-s (agni excluded), gaNapati (pARvati putra), vishvaksEna (vAyu putra), kubEra (dhanAdipati) are the abhimAni dEvata-s in vaishya-s.

JagannAtha dAsa opines that Pradyumna ParamAtma is the niyAmaka for them for these above dEvata-s.

irutiharu nAstyadasraru

niruR^itiyu yamadhaRma yama kiM

kararu mEdini kAlamR^ityu shanaishcharAdigaLu

karesikoMbaru shUdrareMdana

varata shUdraroLipparivaroLa

garavidUraniruddhanihaneMdaritu mannipudu...HKAS_05-31

nAstyadasraru = ashvinI dEvata-s called nAsatya and dasra

irutiharu = are present

niruR^itiyu = niruR^iti as the guard in nairutya (South-West direction)

yamadhaRma = yamadhaRmarAja

yama kiMkararu = yama dUta-s

mEdini = abhimAni dEvata for bhUmi

kAlamR^ityu = mR^ityu dEvata (death at the appropriate time)

shanaishcharAdigaLu = shanaishchara dEvata and others

anavarata = always

shUdrareMdu = abhimAni dEvata for shUdra-s

shUdraroLipparu = in shUdra-s

ivaroLu = in these dEvata-s

aravidUra = dOsha vidUra (far away from dOsha-s)

aniruddhanu = aniruddha ParamAtma

ihaneMdaritu = that He (aniruddha ParamAtma) exists

mannipudu = perform pUja

In this stanza, JagannAtha dAsa explains the abhimAni dEvata-s in shUdra-s and the niyAmaka in those dEvata-s.

nAstya and dasra are the twin ashvini dEvata-s. dEvavaidya is the tatvAbhimAni dEvata for the nose (nAsikEMdra) and accepts gaMdha (aroma). ashvini dEvata-s and kubEra are at equal level. kubEra is the abhimAni dEvata for vaishya-s whereas ashvini dEvata-s are the abhimAni dEvata-s for shUdra-s.

niraR^iti is the guard in the nairutya (South-West direction) and the abhimAni dEvata for for shUdra-s. niraR^iti is a dEvata although he is a born daitya (just like prahlada, vibhIShaNa, balichakravaRti)

nyAya dEvata i.e yamadhaRmarAya is the abhimAni dEvata for shUdra-s

yama dUta-s are also the abhimAni dEvata-s for shUdra-s

mEdini (bhUdEvi) is the abhimAni dEvata for bhUtatva. shUdra-s were born from the feet of the virADrUpi puruSha nAmaka ParamAtma. bhUdEvi is the abhimAni dEvata for shUdra-s.

When life ends for a person, mR^ityu dEvata takes away our life. mR^ityu dEvata (i.e. kAlamR^ityu) is the abhimAni dEvata for shUdra-s.

shanaishchara is the abhimAni dEvata for shUdra-s.

These dEvata-s are the abhimAni dEvata-s for shUdra-s and make the shUdra-s perform tasks as per their vaRNa.

JagannAtha dAsa opines that dOsha vidUra aniruddha ParamAtma is the niyAmaka for them for these above dEvata-s. We should meditate so.

vItabhaya nArAyaNa chatu

ShpAtu tAneMdenisi tatta

jjAti dhaRma sukaRmagaLa tA mADi mADisuva

chEtanara oLahorage Ota

prOtanAgiddellarige saM

prItiyali dhaRmARthakAmadigaLa koDutihanu..HKAS_05-32

vItabhaya = fearless

nArAyaNa = nArAyaNa ParamAtma

chatuShpAtu = being niyAmaka for the four vaRNa-s (brAhmaNa, xatriya, vaishya & shUdra) just like four legs

tAneMdenisi = calls Himself so

tattajjAti = connected to those vaRNa-s

dhaRma = tasks related to those vaRNa-s

sukaRmagaLa = kaRma-s related to those vaRNa-s

tA mADi = does the respective tasks in His biMba rUpa via the abhimAni dEvata-s in those respective vaRNa-s

mADisuva = and makes them do the same

chEtanara = in those chEtana-s

oLahorage = existing as jIvAMtaryAmi and the outer sthUla dEha

Ota prOtanAgiddu =enmeshed

ellarige = to the jIva-s of the four vaRNa-s

saMprItiyali = very affectionately according to their svarUpa yOgyata

dhaRmARthakAmadigaLa = the four values like dhaRma, aRtha, kAma & moxa

koDutihanu = would give them

In this stanza, JagannAtha dAsa further explains the how the vaRNa niyAmaka - shrIman nArAyaNa pervades in His rUpa as "chatuShpAtu".

ParamAtma is fearless. saRvOttama ParamAtma is not afraid of anyone - and He causes all the fear in us to go away thus - "vItabhaya". Such ParamAtma exists in the vaRNa-s and is their Regulator.

One way of understanding 'nArAyaNa' is -

arAH = dOsha (demerits / flaws)

nArA = one who has no demerits or one who possesses infinite virtuous qualities

ayana = takes refuge or takes shelter

---meaning a Person in whom infinite virtuous qualities get shelter.

This vItabhaya mUla rUpi nArAyaNa is known as known as "chatuShpat" in shruti. chatuShpAt -meaning four legs - herein understood as the four vaRNa-s i.e. brAhmaNa, xatriya, vaishya & shUdra in which He (shrIman nArAyaNa) pervades as vAsudEva, saMkaruShaNa, pradyumna and aniruddha respectively and He is the prEraka (Stimulator) and niyAmaka (Regulator). Thus 'chatuShpAtu'.

PuruShasUkta says "pAdOsyavishvAbhUtAni.." - PuruSha nAmaka virADrUpi ParamAtma pervades in this world with the size of about His one feet. His other three feet being His svarUpAMsha.

Known as 'chatuShpAtu', mUla rUpi shrIman nArAyaNa does and makes them do various tasks - dhaRma-s and sukaRma-s - by pervading in the four vaRNa-s. BrahmaNa is supposed to study vEda-s, xatriya is supposed to guard the country; vaishya is supposed to trade and shUdra to provide service. These are their dhaRma-s. He acts as the prEraka for these actions by doing the biMba kriya in those respective bhagvadrUpa-s and acting as the Initiator through the respective tatvAbhimAni dEvata-s as detailed in HKAS_05-29, 30 & 31 via the jIva-s.

shrIman nArAyaNa enmeshes Himself as jIvAMtaryAmi in the chEtana-s and the sthUla dEha and does and makes the various vaRNa-s do their respective jobs and bestows the four values like dhaRma, aRtha, kAma & moxa for obtaining salvation.

dhaRma refers to dhaRma buddhi of those respective vaRNa-s

aRtha refers to wealth earned from that dhaRma buddhi

kAma refers to desires borne out of that dhaRma buddhi

mOxa refers to salvation arising out of the above

The kind Lord with immense affection would give His anugraha to all the vaRNa-s and protect them.

nidhanadhanada vidhAta vigatA

bhyadhika samAsamavaRti sAmaga

tridashagaNa saMpujya trikakuddhAma shubhanAma

madhumathana bhR^igurAma ghOTaka

vadana saRvapadARthadoLu tudi

modalu tuMbihaneMdu chiMtisu biMbarupadali......HKAS_05-33

nidhana = saMkaRShaNa rUpi ParamAtma who causes destruction (praLaya)

dhanada = provides support to the sR^iShti that He has created and provides appropriate means (wealth and other things) to the jIva-s for obtaining sAdhana - thus dhanada

vidhAta = as sR^iShTi karta in Brahma dEvaru

vigata abhyadhika sama = He is saRvOttama i.e. none greater than Him or equal to Him

samavaRti = equally provokes all chEtana-s i.e. according to their svarUpa yOgyata

sAmaga = sAma vEda pratipAdya

tridasha = Brahma and other dEvata-s

gaNa = group

saMpujya = praised by them

trikakubdhAma = the three extremely important places, vakuMTha, shvEtadvIpa, anaMtAsana.

shubhanAma = maMgaLa nAma

madhumathana = He who killed the daitya madhu

bhR^igurAma = parashurAma dEvaru

ghOTaka vadana = shri hayagrIva dEvaru (horse faced)

saRvapadARthadoLu = in all things

tudi modalu = end to end

tuMbihaneMdu = pervades fully

biMbarupadali = in His biMba rUpa

chiMtisu = meditate so

In this stanza, JagannAtha dAsa tells us the way in which we should meditate upon the all pervading ParamAtma.

During mahApraLaya, the entire world is destroyed by saMkarShaNa ParamAtma and it is kept in His belly. He is called 'nidhana'.

In the same way, He protects the world that He has created (sR^iShTi) in His form as viShNu ParamAtma. He provides appropriate means like wealth for the jIva. He also bestows j~nAna, bhakti & vairAgya to sajjana-s. Thus He is 'dhanada'.

Pervading in Brahma as 'aja', He performs sR^iSti just by His icChA - free will. He is thus known as 'vidhAta'.

There is none equal to ParamAtma or greater than Him. He is saRvOttama. Therefore He is 'vigatAbhyadhika' or 'samAbhyadhikashUnya'.

This 'vigatAbhyadhika' pervades in all jIva-s without prejudice or favouritism, without displaying friendship, sombreness or enmity and remaining unattached and according to the yOgyata-s and kaRma-s of the jIva-s, He does vyApAra in them. Thus called 'samavaRti'. 'sama' meaning equal and 'vaRti' does various krIDa-s. Another meaning for 'vaRti' - wick of a lamp. Just as a wick of the lamp takes up oil as per potentiality of the oil, the same is the yOgyata and kaRma of the jIva and ParamAtma is the 'vaRti'.

He is known in sAma vEda. Thus His vibhUti rUpa is known to be in sAma vEda. Hence called 'sAmaga' - also saMgIta priya.

He is worshipped by 'tridasha' - Brahma and other dEvata-s as a group -thus called 'tridashagaNa saMpujya'.

ParamAtma exists in the three muktidhAma-s - those are vakuMTha, shvEtadvIpa & anaMtAsana. 'kukut' means 'the shoulder of a bull' which is the highest location of it's body. The above three dhAma-s are places of the highest order.

The holy names of ParamAtma is a powerful tool to destroy all our sins. Thus 'shubhanAma'.

Since He killed daitya madhu, He is known as 'madhumathana'.

Since He was born in the bhR^igu kula as ParashurAma, He is known as bhR^igurAma.

ParamAtma takes the hayagrIva rUpa indicating knowledge. Thus called ghOTaka vadana (horse faced)

Thus, ParamAtma known as, madhusUdana, ParashurAma, hayagrIva and other holy names entirely pervades inside and outside the brahmAMDa from end to end (tudi modalu tuMbihanu) in His biMba rUpa.

This is how JagannAtha dAsa tells us the way in which we should meditate upon the all pervading ParamAtma.

kannaDiya kaiviDidu nODalu

tanniravu savyApasavyadi

kaNNigoppuva teradi anirudhdhanige I jagavu

bhinna bhinnava tOruttipudu

janyavAdudariMda prati biM

bannamayagAneMdaridu pujisalu kaikoMba...HKAS_05-34

kannaDiya = mirror

kaiviDidu = holding in hand

nODalu = when seen

tanniravu = image (pratibiMba)

savyApasavyadi = we see a mirrored image (our left hand as right hand and vice versa etc..)

kaNNigoppuva teradi = our eyes see so

anirudhdhanige = aniruddha ParamAtma (sUxma sR^iShTi kAraNa rUpa)

I jagavu = the jIva-s in this world

bhinna bhinnava = different

tOruttipudu = would appear (different)

janyavAdudariMda = various jIva-s getting into His belly during praLaya and getting out from His belly during sR^iShTi by the grace of ParamAtma.

pratibiMba = pratibiMba jIva

annamayage = annamaya ParamAtma

AneMdu = I, me

aridu = knowing so

pujisalu = if worshipped with knowledge

kaikoMba = would accept that pUja

JagannAtha dAsa explains with the example of the properties of a mirror as to how ParamAtma is biMba and all other chEtana-s are pratibiMba.

A mirror reflects our image. The image (pratibiMba) does whatever we (biMba) do and is exactly like us (naturally!) except that the our right hand is reflected as the left and so on - mirror image (pARshvapallaTa) - and would appear savyApsavya i.e. our sacred worn on the left shoulder would look as we it is worn on the right shoulder.

In that way the sarvataMtra svataMtra ParamAtma is the biMba and all the chEtana-s are pratibiMba.

Our svarUpa dEha is like the mirror. The mirror has the pratibiMba. When the object (biMba) is in front of the mirror, only then we can see the image (pratibiMba).

However, biMba rUpi ParamAtma, pratibiMba chEtana-s and the svarUpa dEha are all anAdinitya. If we see this as the basis, then, the the form and rUpa of anAdinitya pratibiMba jIva is the biMba rUpa of ParamAtma. This biMba-pratibiMba relationship is anAdi nitya. aniruddha ParamAtma is responsible for sUxma sR^iShTi. This world is created by such ParamAtma. Since the biMba rUpa rests in the form and rUpa of chEtana-s, all the vyApAra-s are done via the chEtana-s through biMba kriya. He is the Regulator and the jIva-s are the regulated. ParamAtma is saRvataMtra svataMtra and the pratibiMba jIva-s are controlled by Him. Therefore all the jaDa-s and chEtana-s are entirely different from the biMba rUpi ParamAtma. This difference of the jaDEsha and jIvEsha being anAdi nitya, and because aniruddha ParamAtma created this world there is the difference as 'savyApsavya'.

aniruddha is annamaya kOshAbhimAni and pervades as anna nAmaka in this world.

Realizing that 'aniruddha ParamAtma is biMba and I am His pratibiMba. If we worship ParamAtma with the feeling of Isha-dAsa i.e. biMba ParamAtma is extremely different from me and this difference is anAdi nitya', then He would accept those services with pleasure and bless us. However, if we worship Him as if we are His equal, He would give us only sadness like in aMdhaHtamas.

biMbareniparu svOttamaru prati

biMbareniparu svAvararu prati

biMbabiMbagaLoLage kEvala biMba hariyeMdu

saMbhramadi pADutali nODuta

luMbuDuvu diDuvudu koDuvude

llaMbujAMbakanaMghri pujegaLeMdu nalidADu...HKAS_05-35

svOttamaru = higher jIva-s in the tAratamya order

biMbareniparu = would be known as biMba-s by the chEtana-s in their lower order

svAvararu = lower jIva-s in the tAratamya order

pratibiMbareniparu = would be known as pratibiMba-s of the chEtana-s in the higher order (svOttamaru)

pratibiMba biMbagaLoLage = svOttama-s being biMba and the svAvara-s being pratibiMba

kEvala biMba = He is the primary biMba for all chEtana-s

hariyeMdu = knowing that ParamAtma (is the primary biMba)

saMbhramadi = with extreme happiness

pADutali = when we sing His praise

nODuta = seeing thus (for the un-aparOxi, meditating on His rUpa is itself His daRshana)

uMbuvudu = process of eating (consuming food)

uDuvudu = wearing (as clothes)

iDuvudu = decorate ourselves (as ornaments)

koDuvudu = give as gift (as dAna)

ella = all these krIya-s

aMbujAMbakana = biMba rUpi ParamAtma with Lotus Eyes

aMghri pujegaLeMdu = understanding that this is the pUja being offered at His Lotus Feet

nalidADu = dance with happiness

There is hierachy in tAratamya. One who is at a higher level than us is called 'svOttama' and the one at a level lower than us is called 'avararu'. The svOttama-s are commonly recognized as the biMba-s of the avara jIva-s. For example, vAyu dEvaru is the biMba for garUda, shESha and R^idra. avara jIva-s are the pratibiMba-s of the svOttama-s. R^idra dEvaru is the biMba for iMdra, kAma and others. Thus higher level jIva is the

biMba for the lower level jIva. Thus there is a chain of biMba-pratibiMba in the svOttama-avara relation ship. However, ParamAtma is the ultimate biMba for all.

Understanding the above we should be praising virtues of the Lord and see Him in the food we eat, the clothes we wear, ornaments we wear and whatever we give as dAna to others and thus worship Him in every action we do and be happy.

nadiya jala nadigereva teradaM

dadali bhagavaddatta kaRmaga

LudadhishayananigaRpisuta vyAvaRta nInAgi

vidhiniShEdhAdigaLigoLagA

gadale mADuta daRviyaMdadi

padumanAbhana sakala kaRmagaLalli nenevutiru....HKAS_05-36

nadiya jala = river water

nadigereva teradaMdadali = offering as aRghya to the river itself

bhagavaddatta = whatever is given by ParamAtma

kaRmagaLu = kaRma-s performed through our iMdriya-s in our dEha

udadhishayananige = ParamAtma lying on the xIra samudra (PadmanAbha ParamAtma)

aRpisuta = offering it to Him

vyAvaRtanAgi = forgetting (ahaM,mama..) that all kaRma-s have been done by you

nI = you

vidhi = kaRma-s one is supposed to do or perform as per shAstra-s

niShEdha = kaRma-s not supposed to be done

AdigaLige = and the net of other kaRma-s

oLagAgadale = without getting trapped

daRviyaMdadi = remaining unattached like a spoon

mADuta = performing with a feeling that you are dependent on Him

padumanAbhana = PadmanAbha ParamAtma

sakala kaRmagaLalli = that all kaRma-s are done by ParamAtma and makes the jIva do the same

nenevutiru = meditate so

JagannAtha dAsa explains about saRva kaRma samaRpaNe with two beautiful examples.

Example-1

When we visit the river side, we offer aRghya to sURyAMtaRyAmi tEjO rUpi ParamAtma by cupping our two palms using the river water itself and giving it back to the river and we obtain the puNya phala of performing the anhIka.

Saint PuraMdara dAsa says,

kereya nIranu kerege chelli varava paDedavaMte kaNirO |

hariya karuNadoLada bhAgyava hari samaRpaNemADi badukirO ||

All the bhOga and bhAgya are under His control and is given to us by Him. We offer the same to Him.

"tEna taktEna bhuMjItA" says IshAvAsyOpanishad.

The dhaRma-s or tasks that we perform everyday according to our vaRNa and Ashrama are all initiated by ParamAtma. Thus all the kaRma-s (sukaRma-s and dushkaRma-s) being performed by the iMdriya-s of our sthUla dEha are performed by the initiation of ParamAtma according to our anAdi kaRma and as per our yOgyata.

ParamAtma causes all the dhaRma and kaRma to happen. He is the Inititiator and Stimulator. Here the river water is the example of his kindness. The kindness showered by Him on us is being offered at His Lotus Feet meaning saRva kaRma samaRpaNe.

By pervading in the jIva-s, ParamAtma performs the puNya kaRma-s through tatvAbhimAni dEvata-s and the duShkaRma-s through daitya-s via vAyu dEvaru in the iMdriya-s makes us perform the same and He bestows the puNya phala or pApa phala arising out of this to the jIva.

Example-2

While performing yaj~na-s we use a wooden spoon called 'daRvi' to offer oblation to agni dEvata. In the same way, we use a large spoon for preparing and serving food. These spoons act according to the direction of the user by the job is done by the spoon. The 'daRvi' does not recognize the taste of the food that is why it remains unattached.

In the same, ParamAtma provides the power of ichChA, j~nAna and kriya to the jIva which are the svarUpa laxaNa-s. But the jIva is not independent. jIva has not obtained the power of ichChA, j~nAna and kriya on its own. Only if they are stimulated by ParamAtma do they get activated. But the jIva is different from jaDa. jaDa-s do not have power of ichChA, j~nAna and kriya.

However, jIva is parAdhIna kaRta. 'jIvOpikaRta', the pratibiMba does as stimulated by biMba rUpi ParamAtma. If we forget that we are the kaRta-s (doers) of all kaRma-s and believe that He is the Initiator of all kaRma-s, then the pApa or puNya phala borne out of those actions do not affect the jIva.

'vidhi' meaning certain kaRma-s we ought to perform as per shAstra and 'niShEdha' not doing certain forbidden kaRma-s. puNya is obtained by the performance of 'vidhi' and papa is accumulated by the performance of 'niShEdha'.

However, if the jIva does every kaRma with the knowledge that the xIra samudra shAyi PadmanAbha rUpi ParamAtma is the Initiator for all kaRma-s then the jIva is truly 'daRviyaMtiru'.

ariyadiRdaru emmoLiddana

varata viShayagaLuMba j~nAnO

ttaradi tanagaRpisalu chitsukhavittu saMtaipa

saritu kAlapravahagaLu kaM

Dareyu sari kANadire parivuvu

maraLi majjana pAna kaRmagaLiMda sukhavihavu..HKAS_05-37

ariyadiRdaru = even if we do not understand

emmoLiddu = being within us

anavarata = always - every moment

viShayagaLa = svAkhya svarUpa of viShaya-s

uMba = accepting them in His mUla rUpa

j~nAnOttaradi = after we start understanding

tanage = to biMba rUpi ParamAtma

aRpisalu = offered to Him - saying kR^iShNARpaNa

chitsukhavittu = gives svarUpa sukha i.e. mukti

saMtaipa = protects

saritu kAla = during monsoon

pravahagaLu = force of flow of the river

kaMDareyu sari = whether the people see

kANadire = or do not see

parivuvu = would flow on their own

maraLi = after seing that flow

majjana = taking a bath for purifying our body

pAna = drinking water for quenching the thirst

kaRmagaLiMda = and other kaRma-s

sukhavihavu = give happiness

Extending the example of offering the water from the river as 'aRghya' from the previous stanza, JagannAtha dAsa explains the anugraha bestowed by ParamAtma as the 'force of flow of the river'.

During monsoon season usually the river swells and there is flood all around. Whether anyboby sees or not, the river just flows. After realizing that the river has swelled, people take a bath in the river and purify their body and minds. We need to take bath in order to purify the dEha which is indeed dEva maMdira and drink the water to quench the thirst.

Just like the flow of the river, ParamAtma pervades in our sthUla dEha, in our iMdriya-s, in the iMdriyAbhimAni dEvata-s and their niyAmaka mukhya prANa dEvaru and does all kaRma-s and makes the jIva do the same and gives the puNya-pApa phala-s according to their anAdi kaRma.

Pervading in gaMdha, rasa, rUpa, spaRsha & shabda and accepting the svAkhya rasa from those and brings it to the experience of the jIva and stimulates their ichChA, j~nAna and kriya. Whether the jIva realizes about His saRvakaRtR^itva or not biMba rUpi ParamAtma pervades in the dEha and performs and makes us perform all the kriya-s (just as the flow of the river). After realizing this fact, the jIva starts offering all the dhaRma-kaRma to ParamAtma, and then achieves svarUpAnaMda mukti and crosses the ocean of birth and death and protects them.

Just as we purify our body and minds by taking bath in a river and quench our thirst, in the same way the affectionate anugraha of the kind Lord is like the force of river flow.

ariyadiRdaru emmoLiddana

varata viShayagaLuMba j~nAnO

ttaradi tanagaRpisalu chitsukhavittu saMtaipa

saritu kAlapravahagaLu kaM

Dareyu sari kANadire parivuvu

maraLi majjana pAna kaRmagaLiMda sukhavihavu..HKAS_05-37

ariyadiRdaru = even if we do not understand

emmoLiddu = being within us

anavarata = always - every moment

viShayagaLa = svAkhya svarUpa of viShaya-s

uMba = accepting them in His mUla rUpa

j~nAnOttaradi = after we start understanding

tanage = to biMba rUpi ParamAtma

aRpisalu = offered to Him - saying kR^iShNARpaNa

chitsukhavittu = gives svarUpa sukha i.e. mukti

saMtaipa = protects

saritu kAla = during monsoon

pravahagaLu = force of flow of the river

kaMDareyu sari = whether the people see

kANadire = or do not see

parivuvu = would flow on their own

maraLi = after seing that flow

majjana = taking a bath for purifying our body

pAna = drinking water for quenching the thirst

kaRmagaLiMda = and other kaRma-s

sukhavihavu = give happiness

Extending the example of offering the water from the river as 'aRghya' from the previous stanza, JagannAtha dAsa explains the anugraha bestowed by ParamAtma as the 'force of flow of the river'.

During monsoon season usually the river swells and there is flood all around. Whether anyboby sees or not, the river just flows. After realizing that the river has swelled, people take a bath in the river and purify their body and minds. We need to take bath in order to purify the dEha which is indeed dEva maMdira and drink the water to quench the thirst.

Just like the flow of the river, ParamAtma pervades in our sthUla dEha, in our iMdriya-s, in the iMdriyAbhimAni dEvata-s and their niyAmaka mukhya prANa dEvaru and does all kaRma-s and makes the jIva do the same and gives the puNya-pApa phala-s according to their anAdi kaRma.

Pervading in gaMdha, rasa, rUpa, spaRsha & shabda and accepting the svAkhya rasa from those and brings it to the experience of the jIva and stimulates their ichChA, j~nAna and kriya. Whether the jIva realizes about His saRvakaRtR^itva or not biMba rUpi ParamAtma pervades in the dEha and performs and makes us perform all the kriya-s (just as the flow of the river). After realizing this fact, the jIva starts offering all the dhaRma-kaRma to ParamAtma, and then achieves svarUpAnaMda mukti and crosses the ocean of birth and death and protects them.

Just as we purify our body and minds by taking bath in a river and quench our thirst, in the same way the affectionate anugraha of the kind Lord is like the force of river flow.

Enu mADuva kaRmagaLu laku

mI nivAsanigaRpisanusaM

dhAna puRvakadiMda saMdEhisade dinadinadi

mAnanidhi kaikoMDu sukha vi

ttAnatara saMtaipa tR^iNajala

dhEnu tAnuMDanavarata pAlgereva tEranaMte...HKAS_05-38

Enu mADuva = whatever we do

kaRmagaLu = all the kaRma-s performed by the iMdriya-s within our dEha

lakumI nivAsanige = to biMba rUpi ParamAtma

aRpisu = offer to Him

anusaMdhAna puRvakadiMda = that He is the Stimulator and kaRtR^i for all the kaRma-s

saMdEhisade = without an iota of doubt

dinadinadi = every moment

mAnanidhi = He who has immense excellence (mAna - kalyANa guNa-s, nidhi - abode) or (mAna - worthy of respect, nidhi - kaRma dravya)

kaikoMDu = He accepts them

sukha vittu = provides bhOga & bhAgya in this world and moxa in the nether world

anatara = to those devotees who seek His protection

dhEnu = cow

tR^iNa = grass

jala =water

tAnuMDu = eating and drinking

anavarata = always

pAlgereva = gives milk

tEranaMte = in the same way

saMtaipa = protects by giving happiness

JagannAtha dAsa explains the process saRvasamaRpaNe in this stanza with the example of a cow.

jIva-s have power of ichChA, j~nAna and kriya which is built-in svarUpa dhaRma. If these are not there then the jiva would have indeed been classified as jaDa. The jaDa-s do not have self drive like the jIva-s. chEtana-s have power of ichChA, j~nAna and kriya but the jIva cannot exercise these powers on His own. That is why the jIva is dependent, which is the characteristics of all chEtana-s. The act of initiating these powers is under the control of biMba rUpi ParamAtma. This is the parAdhIna kaRtR^itva.

Here 'para' refers to saRvOttama ParamAtma, who is the biMba for all chEtana-s. The kaRtR^itva shakti lies in control of that ParamAtma. The pratibiMba jIva acts according to the actions of biMba rUpi ParamAtma. Thus all the kaRma-s (puNya or pApa), emanating from the jIva are under His control. Understanding this position very well, if the jIva offers all the kaRma-s i.e. mAnasika, vAchanika and kAyaka (refer HKAS_05-16 for details on this), be they puNya kaRma-s or pApa kaRma-s - that these are going on according to the yOgyata and anAdi kaRma by the grace of biMba kriya, we must offer them to Paramatma.

biMba rUpi ParamAtma pervades in the eight petalled lotus flower of the heart as explained in HKAS_05-19. This lotus flower is understood to be laxmI abhimAni thus refered here as 'lakumI nivAsanige'. All our kaRma-s must be offered to 'lakumI nivAsanige' without an iota of doubt that He is the Stimulator for all the pUnya or pApa kaRma-s. By this action, He would burn the pApa kaRma-s and would accept the puNya kaRma-s and increase the proportion of puNya kaRma-s and bestow that phala to the jIva. Thus all the kaRma-s that we do every moment must be offered to ParamAtma.

mAnanidhi is He who has immense excellence (mAna - kalyANa guNa-s, nidhi - abode) or (mAna - worthy of respect, nidhi - kaRma dravya). This mAnanidhi accepts all the kaRma-s, increases the phala for the shubha kaRma-s and provides them worldly pleasures in this world and mOxAnaMda in the nether world.

JagannAtha dAsa gives an example here. We ususally give grass and water to the cow as food. These are very cheap and easily available. In return the cow gives good milk. ParamAtma is similar to the cow and the kaRma-s we offer is like the grass and water and the phala we get is like the milk we get from the cow.

pUrva daxiNa pashchimOttara

paRvatI patiyagnivAyu su

shARvarIkara digvalayadoLu haMsanAmakanu

saRvakAladi saRvaruLu sura

sARvabhoumanu svEchCheyali ma

ttORvarige gOcharisadavyaktAtma neMdenisi.......HKAS_05-39

pUrva daxiNa pashchimOttara = in East, South, West, North directions the abhimAni dEvata-s are iMdra, yama, varuNa and kubEra respectively (hr^idayagata directions of the 8 petalled lotus flower)

paRvatIpati = R^idra (for North-East)

agni = agni (for South-East)

vAyu = pravahavAyu (for North-West)

sushARvarIkara = niruR^iti(for South-West) - abhimAni for the rAxasa-s roaming at night

digvalayadoLu = in the eight directions as above

haMsanAmakanu = haMsanAmaka ParamAtma

saRvakAladi = at all times

saRvaruLu = in the hearts of all

sura sARvabhoumanu = haMsa nAmaka mUlEsha who is the King of all dEvata-s

svEchChEyali = according to His wishes (satyasaMkalpAnusara)

mattORvarige = someone else

gOcharisada = cannot be seen by the eye

avyaktAtmaneMdenisi = laxmI dEvi is the abhimAni for avyakta tatva and ParamAtma is the Lord of laxmI dEvi - thus called avyaktAtma

In this stanza, JagannAtha dAsa explains the dikpAlaka-s in the eight directions of our eight petalled lotus heart and the related upAsya mURti, which is summarised in the table below:-

The dikpAlaka-s meditate on their respective upAsya mURti-s. bImba rUpi ParamAtma moves about in the heart and initiates the respective manOvR^itti-s through the related dikpAlaka-s and brings it to the experience of the jIva. JagannAtha dAsa has indeed brought out here that we must meditate on the four directions of N, E, S, W and then on NE, SE, SW & SE in a clock wise direction, although the last two do not match here for poetic reasons.

haMsa rUpa refers to pure knowledge and is also referred as the destroyer of enemies. This haMsa rUpi ParamAtma moves about the eight petalled lotus heart at all times (waken state, dream state & deep sleep state) - according to His free will - satysasaMkalpanusAra. haMsa ParamAtma is the chakravaRti for ramA, brahma and other dEvata-s. He cannot be seen by anyone and remains avyakta (obscure). Thus JagannAtha dAsa refers to Him as 'avyaktAtma'.

One of names in ViShNusahasra nAma also says 'avyaktaH'

vishva-mURtiR_mahA-mURtiR_dIpta-mURtiR_a-mURtimAn |

aneka-mURtiR-a-vyaktaH shata-mRtis-shatAnanaH || VS nAma - 77

'avayaktaH' - He Who is not manifest; He Who cannot be easily realized. vyaktaM means "manifest". vyaktaM is anything that can be perceived through the sense-organs. Since ParamAtma is beyond the sense organs, He is avyaktaH.

pari iDAvatsaranu saMva

tsaradoLaniruddhAdi rupava

dharisi bARhasvatya sourabha chaMdramanu enisi

irutiha jagannAtha vitThala

smarisuvavarana saMtaipaneM

duruparAkramavuchita sAdhana yOgyateyanaritu..HKAS_05-40

pari = parivatsara

iDA = iDAvatsara

vatsara = vatsara name

anusaMvatsaradoLu = anuvatsara & saMvatsara

aniruddhAdi = aniruddha and other rUpas-s

rupava = rUpa-s

dharisi = taking those forms

bARhasvatya = as 'bARhasvatya'

soura = as 'souramAna'

bha = naxatramAna

chaMdramanu = chaMdramAna

enisi = called by those names

irutiha = exits in the above stated five Times

jagannAtha viTThala = biMba rUpi ParamAtma

smarisuvavarana = those devotees who remember Him as enumerated above

uruparAkrama = extremely brave ParamAtma

uchita sAdhana yOgyate = sAdhana according to their yOgyata

aritu = knowing

saMtaipa = protects

Measure of time (rather year) is understood in five different ways:

parivatsara

iDAvatsara

vatsara

anuvatsara

saMvatsara

parivatsara (bARhaspatyamAna) - is the time taken for bR^ihaspati (guru) move about from one rAshi to another in the 12 rAshi-s i.e. mESha, vR^iShabha, mithuna, kaRka, siMha, kanyA, tulA, vR^shchika, dhanu, makara, kuMbha, mIna being 12 rAShi-s

iDAvatsara (naxatramAna)- is the time taken to complete 12 cylces of 27 naxatra-s (1. ashwini

2. bharaNi 3. kR^ittikA 4. rohiNi 5. mR^igashira 6. ARdrA 7. punarvasu 8. puShya

9. AshleSha 10. mAghA 11. puRvA phalgunI 12. utttara phAlguNi 13. hasta 14. chitra 15. swAti 16. vishAkhA 17. anurAdhA 18. jyeShThA 19. mula 20. puRvAShADha

21. uttarAShaDha 22. shravaNA 23. dhaniShThA 24. shatatAraka 25.pURvA bhAdrapada 26. uttarA bhAdrapada 27. revati)

vatsara (souryamAna)- the time taken to complete 360 days.

anuvatsara (chaMdramAna) - the time taken to complete 12 months where each month comprises of tithi-s from pratipada to pourNima and pratipada to amAvAsya

saMvatsara - the measure of time elapsed between saMkramaNa to saMkramaNa

The summary table below helps:-

1

2

3

4

5

Those devotees who remember that ParamAtma pervades as summarized in the above table, the brave ParamAtma bestows appropriate sAdhana-s on them in accordance to their yOgyata and protects them.

This ends the vibhUti saMdhi.