Prana and Nadi Details

HK-Chapter-12
-Translated by SGP Char
Chapter 12: nADI prakaraNa saMdhi (45 padyas)

harikathAmRîtasAra gurugaLa karuNadiMdApanitu pELuve parama bhagavadbhaktaridanAdaradi kELuvudu vAsudEvanu prANamukhata tvEshariMdali sEve kaikoLu tI sharIradoLippa mUvattAru sAhasra I sunADigaLoLage shrI bhU mI samEta vihAragaiva pa rEshanamalasumuRtigaLa chiMtisuta higgutiru....HKAS_12-01 vAsudEvanu = tuRya nAmaka puruSha rUpi vAsudEva shrI = ramAdEvi rUpa bhUmI = bhUdEvi rUpa samEta = along with them prANa = bharatIramaNa mukhya prANa dEvaru mukha = primarily prANa dEvaru & others tatvEshariMdali = along with tatvAbhimAni dEvata-s sEve kaikoLuta = accepting sEva I sharIradoLippa = existing in our sAdhana sharIra mUvattAru sAhasra = 36000 (meaning 36000 nADi-s on the left and 36000 nADi-s on the right) I sunADigaLoLage = in the network of nADi-s vihAragaiva = moves about, does and makes us do nADi vyApAra-s parEshana = niyAmaka of 'para' nAmaka
laxmI dEvi amala = pure, one who has no dOSha-s at all sumuRtigaLa = nADigata vAsudEva bhagavadrUpa chiMtisuta = remembering Him higgutiru = be happy JagannAtha dAsa explains about the 72000 nADi-s that exist in the sthUla dEha (36000 nADi-s on the right side and 36000 naDi-s on the left side) and that vAsudEva nAmaka ParamAtma pervades there and He is served by the tatvAbhimAni dEvata-s led by bhAratIramaNa mukhya prANa. vAsudEva nAmaka ParamAtma pervades in the entire sthUla dEha (also called 'puru') in His biMba rUpa as puruSha nAmaka ParamAtma. There are 72000 nADi-s in our sthUla dEha i.e 36000 nADi-s on the right side (puruSha nADi-s) and 36000 nADi-s on the left side (strI nADi-s). According to the prEraNa of vAsudEva ParamAtma, vAyu dEvaru pervades in the 72000 nADi-s. vAyu dEvaru performs the nADi vyApAra-s of the right side (puruSha nAdi-s) and nADi vyApAra-s on the left side (strI nAdi-s) is performed by vAyu dEvaru via bhArati dEvi. The mahatatvAbhimAni-s i.e. brahma, vAyu, saraswati & bhArati perform the vyApAra-s in the puruSha nADi-s of the right side. They control the 36000 naDyAbhimAni dEvata-s on the right side. The ahaMkAra tatvAbhimAni dEvata-s i.e garuDa, shESha & Rîdra along with their tatva patni-s souparaNI, varuNI & umA dEvi
perform the vyApAra-s in the strI nADi-s of the left side. That is how vAsudEva nAmaka ParamAtma is served by the tatvAbhimAni dEvata-s led by mukhya prANa. sunADigaLu - vAsudEva nAmaka ParamAtma pervades as atIMdriya - He who is beyond the range of the sense organs. Only those objects that have a fixed shape, color, or other characteristics will be recognizable by the iMdriya-s or sense organs. He is beyond these sense-organs, and cannot be realized through these or through sheer reasoning. The only way to realize Him is to experience Him through pure devotion. Therefore, these nADi-s are described as 'sunADi' vAsudEva pervades along with satva guNAbimAni shrI dEvi and rajO guNAbhimAni bhU dEvi in the sunADi-s. He is the niyAmaka for 'para' nAmaka laxmI dEvi who is Isha kOTi praviShTaLu, several crores superior to brahma and other jIva-s in guNa-s. ParamAtma is her niyAmaka. ParamAtma has infinite virtuous qualities, and He does not have any dOSha-s. JagannAtha dAsa implores upon us to remember such ParamAtma and be happy. charaNagaLoLiha nADigaLu ha nneraDu sAvira madhya dEhado Lirutihavu hadinAlku bAhugaLoLage Ireradu shiradoLAru sAhasra chiMtisi iruLu hagalabhimAni divijara naritupAsane gaivavariLeyoLu svaRgavAsigaLu..HKAS_12-02
charaNagaLoLiha = between the waist and the feet nADigaLu = nADi-s hanneraDu sAvira = 12000 nADi-s madhya dEhadoLu = neck to waist hadinAlku irutihavu = 14000 nADi-s bAhugaLoLage = from the shoulder to the end of the hands Ireradu = 4000 shiradoLu = in the head Aru sAhasra = 6000 nADi-s chiMtisi = thinking about these (2 x 36000 = 72000) nADi-s iruLu = rAtrI abhimAni dEvata-s in the 36000 strI nADi-s of the left side hagalu = divA abhimAni dEvata-s in the 36000 puruSha nADi-s on the right side abhimAni divijara = abhimAni dEvata-s aritu = understanding from shAstra-s upAsane gaivavaru = those who meditate upon the 72000 bhagavadrUpa-s of vAsudEva nAmaka ParamAtma iLeyoLu = although they are on earth svaRgavAsigaLu = are svaRga dEvata-s indeed JagannAtha dAsa now explains the distribution of the 36000 nADi-s on the left & side of our dEha that he described in the previous stanza. In the right leg from the waist to the feet there are 12000 nADi-s and similarly in the left leg from the waist to the feet there are 12000 nADi-s. On the right side from neck to waist there are 14000 nADi-s and similarly on the left side from neck to the waist there are 14000 nADi-s. >From the right shoulder to the right hand
there are 4000 nADi-s and similarly from the left shoulder to the left hand there are 4000 nADi-s. There are 6000 nADi-s on the right side of the head and equal number on the left side of the head. Thus each side having 36000 nADi-s and thus totaling to 72000 nADi-s. A year has 360 days and if we assume the average life span of a human to be 100 years then there are 36000 days in the life of a human. These are indeed 36000 daylight times and 36000 night times. The 36000 nADi-s on the right side of our sthUla dEha (called purUSha nADi-s) represent divAbhimAni dEvata-s controlled by vAyu dEvaru and the 36000 nADi-s on the left side of our sthUla dEha (called strI nADis) represent rAtri abhimAni dEvata-s. Those devotees who constantly meditate upon the 72000 bhagavadrUpa-s as described above, although they are on Earth, they are considered as residents of Heaven (svaRga dEvata-s) bRîhati nAmaka vAsudEvanu vahisi strIpuruShagaLa dOShavi rahita eppatteraDu sAvira nADigaLoLiddu druhiNa modalAdamaragaNa san mahita saRva prANigaLa maha mahima saMtaisuvanu saMtata parama karuNALu......HKAS_12-03 dOSha virahita = He has no dOSha-s - He is flawless bRîhati nAmaka = bRîhati nAmaka
vAsudEvanu = vAsudEva nAmaka ParamAtma strI = in the 36000 strI nADi-s on the left side of our dEha puruShagaLa = in the 36000 puruSha nADi-s on the right side of our dEha eppatteraDu sAvira nADigaLoLu = thus in 72000 nADi-s iddu = exists druhiNa = chatuRmukha brahma dEvaru modalAda = primarily brahma (& others) amaragaNa = tatvAbhimAni dEvata-s and nADyAbhimAni dEvata-s sanmahita = (ParamAtma) praised by all of them together parama karuNALu = extremely kind ParamAtma saRva prANigaLa = all the trividha chEtana-s mahamahima = Excellent Person saMtata = always saMtaisuvanu = would protect >From this stanza onwards, JagannAtha dAsa explains how ParamAtma protects the trividha jIva-s by pervading in the nADi-s of their dEha. bRîhati - where bRîha means saRvatra vyApti (completely pervades). ParamAtma is complete in all respects. bRîhati chaMdassu is made up of 36 vaRNa-s. This bRîhati Rîk pratipAdya bRîhati nAmaka vAsudEva ParamAtma takes the puruSha form and pervades in the right side of the dEha in the 36000 nADi-s (divAbhimAni aMtaRgata) and in the strI form pervades in the left side of the dEha in the 36000 nADi-s (rAtri abhimAni aMtaRgata). All strI-s & puruSha-s are dependent and suffer birth & death etc. However, strI puruSha rupAtmaka vAsudEva nAmaka
ParamAtma is not so affected. He is thus dOSha rahita. dOSha rahita vAsudEva nAmaka ParamAtma is praised by brahma (druhiNa), tatvEsha-s, strI-puruSha nADyAbhimAni dEvata-s and He does the vyApAra-s in the sthUla dEha through them. nUru varuShake divasa mUva ttAru sAviravahavu nADi sha rIradoLaginitihavu eMdaritoMdudivasadali sUrigaLa satkarisidava prati vAradali daMpatigaLaRchane tA rachisidava satya saMshayavillaveMdeMdu....HKAS_12-04 nUru varuShake = assuming that a human being has a life of 100 years divasa mUvattAru sAviravahavu = and each year having 360 days - thus 36000 days nADi sharIradoLage initihavu = there are 36000 strI nADi-s and 36000 puruSha nADi-s eMdu aritu = understanding so oMdudivasadali = one day (each day) sUrigaLa = bhagavadbhakta j~nAni-s satkarisidava = one who does ShODaShOpachAra pUja prativAradali = each and every time (vAra here it means every time) daMpatigaLa = 36000 couples (strI-puruSha nADigata dEvata-s & tadaMgaRta laxmInarAyaNa rUpa) aRchane = daMpattu pUja kriya tA rachisidava = one who does satya = this is true saMshayavillaveMdeMdu = there is no doubt about this A year has 360 days and if we assume the average life span of a human to be 100 years
then there are 36000 days in the life of a human. These are indeed 36000 daylight times and 36000 night times. These two together are 72000. On the other hand there are 72000 nADi-s in the sthUla dEha. If one invites a brahma j~nAni who meditate upon the bhagavadrUpa-s in the 72000 nADis as described above would obtain phala equivalent to performing the ShODashOpachAra pUja of 36000 couples (strI-puruSha nADigata dEvata-s & tadaMgaRta laxmI-narAyaNa rUpa) at one stroke. There is no doubt about this statement. Reference for the above explanation is as under:"shatAbdanAmahOyatra daivatanyuttamAni cha bRîhatI shasravaRNAnAmapi dhyAtvAkhilAnyapi shatavaRSha haridhyAna phalamApnOti puruSha" - utakMcha aitrEya bhAShye chaturaviMshati tatvagaLu ta tpatigaLenisuva brahmamukha dE vategaLanudina pratiprati nADigaLoLirutiddu chatuRadasha lOkadoLu jIva pratatigaLa saMraxisuva shA shvatana tatatsthAnadali nODutale mOdiparu....HKAS_12-05 anudina = everyday pratiprati nADigaLoLu = in all the 72000 nADi-s chaturaviMshati tatvagaLu = there are 24 tatva-s tatpatigaLenisuva = and each one of them
has a tatvAbhimAni dEvata brahmamukha = primarily chatuRmukha brahma dEvaru dEvategaLu = tatvAbhimAni dEvata-s exist in nADi-s chatuRdasha lOkadoLu = in the 14 lOka-s (bhUlOka, bhuvaralOka, swargalOka, mahaRlOka, janolOka, tapolOka, satyalOka, ataLa, vitaLa, sutaLa, talataLa, rasAtaLa, mahAtaLa and pAtAlA) jIva pratatigaLa = dEvata-s & other jIva-s saMraxisuva = would protect shAshvatana = ParamAtma, who is anAdi nitya tatat sthAnadali = aMtaRgata bhagavadrUpa-s existing in the nADi-s nODutale = by seeing (by meditating) mOdiparu = brahma j~nAni-s remain happy The combination of guNa-s results in the creation of this Universe consists of 24 tatvas as below:sthUla tatva-s j~nAnEMdri ya-s KaRmEMdri ya-s PaMchabhUt A-s PaMchatan mAtra sUxhma tatva-s avyakta tatva ahaMkAra tatva
5 5 5 5
1 1
buddhi tatva manas tatva
1 1
There is one tatvAbhimAni dEvata for each tatva. vAyu dEvaru is the Chief of all these abhimAni dEvata-s. By the prEraNa of biMba rUpi ParamAtma, vAyu dEvaru directs the tatvAbhimAni dEvata to carry out the vyApAra-s of our sthUla dEha through them and brings it to the experience of the jIva-s. This is the biMba kriya indeed, The nADyAMtaRgata tatvAbhimAni dEvata-s of our sthUla dEha constantly perform the upAsana of the vAsudEva nAmaka ParamAtma. This brahmAMDa of 14 lOka-s was created by brahma who was born in the 14 petal golden Lotus Flower emanating from the navel of padmanAbha rUpi ParamAtma. The 24 tatvAbhimAni dEvata-s existing in this brahmAMDa, experience the joy and fortune of always serving ParamAtma. ParamAtma always protects the trividha jIvas by carrying out tatva kaRya-s through the tatvAbhimAni dEvata-s in our sthUla dEha. He is thus 'shAshvata' Reference:"kAlatrayEpi shashvadEka paRvatE kAlapariNAma rahitaH" prakarENa
-----bRîhatImaMtrARtha Gist:- The progress of time degenerate our dEha but ParamAtma is not affected by time (trikAla). He is called 'shAshvata'.
Also refer ViShNu sahasra nAma as under:agrAhyaH shAshvataH kRîShNO lohitAxaH prataRdanaH prabhutastrikakubdhAma pavitraM maNgalaM param-------- V S nAma shlOka-7 shAShvata - One who is eternal. That which remains the same at all times is the Permanent. For something to be permanent it has to be changeless with time, and ParamAtma is the controller of time, and is not controlled or affected by time, and so is Eternal and permanent. shAshvata is interpreted as One who is Eternal because of His unceasing act of creation, sustenance and destruction. satya saMkalpanu sadA e ppatteraDu sAhasradoLu mU vattu nAlaku laxa daivattAru sAhasra chitprakRîti oDagUDi parama su nitya maMgaLa mURti bhaktara tettiganu tAnAgi saRvatradali saMtaipa...HKAS_12-06 satya saMkalpanu = ParamAtma, who is the niyAmaka of the world according to His wishes sadA = always eppatteraDu sAhasradoLu = in 72000 nADi-s mUvattu nAlaku laxa daivattAru sAhasra = there are 24 tatva-s. In these, there are 24 puruSha dEvata-s and 24 strI dEvata-s totaling to 48. Thus 48 x 72000 = 34,56,000 chitprakRîti oDagUDi = along with laxmI dEvi parama = saRvOttama ParamAtma sunitya = One who is always with samIchIna anAdi nitya svarUpa of the jIva-s i.e. nitya biMba ParamAtma maMgaLa mURti = One who has chidAnaMda
sharIra i.e. ParamAtma bhaktara = bhakta-s who meditate upon nADyAMtaRgata bhagavadrUpa-s tettiganu = He remains besides His devotees & He is controlled by His devotees - meaning He easily becomes the obedient subject of His true devotees saRvatradali = in all states, at all times, at all places tAnAgi saMtaipa = protects them by his presence a biMba In our sthUla dEha there are 24 tatva-s. In these, there are 24 puruSha dEvata-s and 24 strI dEvata-s totaling to 48. Thus, there exist 48 x 72000 = 34, 56,000 rUpa-s, which is described by JagannAtha dAsa as 'mUvattu nAlaku laxa daivattAru sAhasra'. satya saMkalpa ParamAtma exists in 34, 56,000 rUpa-s. shrI laxmI dEvi is the abhimAni for mUla prakRîti. She is called 'chitprakRîti'. ParamAtma pervades in the 72000 nADi-s along with laxmI dEvi. ParamAtma is shAshvata from endless time. His guNa-s, rUpa-s, avatAra, kriya are nitya and shAshvata. He is parama pavitra and dOSha rahita. He is therefore referred as sunitya 'maMgaLamURti'. Such ParamAtma remains besides His true devotees & He is controlled by His affectionate devotees meaning He easily becomes the obedient subject of His true devotees. He remains with them and eliminates their dOSha-s, purifies them and protects them. maNigaLoLagiha sUtradaMdi praNavapratipAdyanu saRvachEtana gaNadoLiddavanavarata saMtaisuvanu tannavara praNata kAmada bhakta chiMtA
maNi chidAnaMdaika dEhanu aNu mahadgatanalparOpAdiyali nelesippa......HKAS_12-07 praNavapratipAdyanu = OMkAra pratipAdya ParamAtma saRva =all chEtana gaNadoLu = chEtana svarUpa trividha jIva-s iddu = existing as jIvAMtaRgata, jIvAkAra, jIvanAmaka maNigaLoLagiha = the beads (pearls) which have small diametric hole (for passing the thread) sUtradaMdi = like the thread (meaning ParamAtma) tannavara = devotees who remember Him always avanavarata = always saMtaisuvanu = would protect praNata = devotees who pray as saying "there is none other than you worth praying to." 'anyathA sharaNaM nAsti...' kAmada = grants them their wishes according to their yOgayata bhakta chiMtAmaNi = since He grants all the wishes of the devotees, He is called chiMtAmaNi pearl chidAnaMdaika dEhanu = He who has a dEha of unusual j~nAna & AnaMda, which is completely different from anyone else meaning there is no one like Him aNu = extremely small jIva mahat = jaDa vastu-s of brahmAMDa gata = pervades alparOpAdiyali = extremely less / small nelesippa = exists Just like the thread which connects the beads to make a necklace ParamAtma pervades in all the jIva-s and satisfies their wishes. The beads must necessarily have a hole to be
connected by a thread. The different jIva-s are like the beads. ParamAtma exists as aMtaRyAmi in the svarUpa dEha of all jIva-s like the thread. shrIman nArAyaNa ParamAtma is OMkAra pratipAdya which is also commonly referred as praNava. ('OM' consists of 'a-kAra', 'ukAra' & 'ma-kAra'). This praNava pratipAdya ParamAtma ever exists like a thread in all the jIva-s as biMba and satisfies their wishes by providing them happiness in life on earth and mOxa after death and thus protects them. ParamAtma, who is eager to hear the praising words of His devotees is like chiMtAmaNi pearl which grants all the wishes of the seeker. chiMtAmaNi was one among the many byproducts of the samudra mathana. The one who does the pUja of chiMtAmaNi is bestowed with all earthly treasures in life and nityAnAMda mOxa after kaRma vimOchana. Unusually dOsha rahita satchidAnaMda ParamAtma has infinite virtuous qualities and each guNa is limitless, which none can understand sufficiently. His every guNa, rUpa, avatAra, kriya-s are complete in all respects. Our chidAnaMdAtmaka jIva has limitations of it's svarUpa yOgyata. The svarUpa dEha of all jIva-s is extremely small. ParamAtma pervades in this extremely small svarUpa dEha in His invisible biMba form. In the same way He pervades in the jaDa vastu-s. He pervades in the tallest of the mountains, in the space, in all the waters around, i.e. in all the things that we can see in as much as in the smallest things that we cannot see apart form pervading outside the
brahmaMDa. Although He pervades every where in this way, He does not let anyone know about His existence, rather He gives you an idea about Himself to be trivial although He is not so. Reference:'.mayi saRvamidaM prOtaM sUtrE maNigaNA iva"----BG_07-07 where Lord kRîShNa tells Arjuna says, "O conqueror of wealth [Arjuna], there is no truth Superior to Me. Everything rests upon Me, as pearls are strung on a thread. Therefore, there is no truth superior to that ParamAtma because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies. I suShumnAdyakhiLa nAdI kOsha nAbhimUladali vRîSha NAsanada madhyadali ippadu tuMdinAmadali A sarOjAsana mukharu mU lEshanAnaMdAdi suguNO pAsaneya gaivutali dEhadoLage irutiharu...HKAS_12-08 I = this sthUla dEhagata suShumnAdi = suShumna nADi including vajrikA, aRyakA, prakAshinI, vaidyutI nADi-s akhiLa = totally 72000 nADi-s nAdIkOsha = the group of nADi-s nAbhi mUladali = below the navel vRîShaNAsanada madhyadali = in between above the scrotum & buttocks tuMdinAmadali = a lump called tuMdi ippadu = exists A sarOjAsana mukharu = brahma dEvaru and
others mUlEshana = mUlEsha nAmaka ParamAtma pervading at the origin (of suShumna) AnaMdAdi = unusual j~nAna & AnaMda suguNOpAsaneya = meditate on the maMgaLa guNa-s of dOsha rahita ParamAtma gaivutali = doing so dEhadoLage = in the sthUla dEha irutiharu = they exist HKAS_08-03 refered in http://dvaita.info/pipermail/dvaitalist_dvaita.info/2005-November/001199.html explains in detail about suShumna nADi (brahma nADi) and nADi-s in four different directions around it, originating from the tuMdi The list below gives the number of nADi branches in each of them according to a reference from 'nADIkalpalata' mentioned here under Reference:aikOttarashataM nADyaH sharIrEsmin samAhitAh tatra paMcha pradhAnAH syuH piMgaLIDA cha nADInI ...1 suShumnA vajrikARya cha chatuRdixu cha saMsthitaH chatusraH saMsthitA madhyE suShumnyaikA pradhAnataH...2 tAsAM shataM shAkhAH aikaikasyAH prakIRtitAH tatra suShumnA shAkhAnAM pratishAkhA shatAMtimAn..3 navashAkhashatAnAM cha aShaTashAkha ShADaivatu ShaNNavati shatAnAM tu dashashAkhA imE matAH....4 dvAsapatiM cha nADInAM vibhAgO vEda tatvataH sa Eva bhiShajAM shrEShThO laxaNAni nibOdhayet.....5 nADIkalpalat
a Direction East South West North nADi prakAshini (dhAriNi) vaidyudtA (piMgaLa) VajrikA ARya (IDA) suShumna No. of branches 25 25 25 25 01 Total: 101
Each of the first four nADi-s have further subbranches of 100 nADi-s each, which results into 4x25x100 = 10000 nADi-s. Thus 10000 plus 101 = 10101 nADi-s. Again each of the sub-branches lead to form a rivulet nADi-s each in the following order and each them further divides itself to a 100 each nADi 1 2 3 prakAshini (dhAriNi) vaidyudtA (piMgaLa) vajrikA Secondar y nADi 10 9 8 Tertiary nADi 100 100 300 Total 1000 900 2400
Arya (IDA) Main nADis (as above)
9600
57600 10100
TOTAL brahma and other dEvata-s pervade in the above 72000 nADi-s and these dEvata-s meditate on the infinite virtuous qualities of dOsha rahita mUlEsha nAmaka ParamAtma who has unusual j~nAna & AnaMda and moves around in these nADi-s along with laxmI dEvi, while accepting the services of all the dEvata-s. bhagavadrUpa chiMtana must be done as under:(triguNa-s)x(24 tatva-s)x(1000 sahasra nAma) = 3x24x1000 = 72000 rUpa-s The 101 rUpa-s to be meditated upon is mentioned in HKAS_08-18 referred in http://dvaita.info/pipermail/dvaitalist_dvaita.info/2005-December/001235.html explains the same in detail. The gist is here for ready reference:No 1 2 3 Reference axara vAchya rUpas kEshavAdi rUpa-s Atma, aMtaRAtma, ParamAtma, j~nAnAtma vAsudEva,
72000
No of rUpa-s 51 24 4
saMkaRShNa, pradyumna, aniruddha 5 6 7 vishva, taijasa, prAj~na, tuRya matsya..upto kalki vEdavyAsa, dattatrEya, shiMshumAra, mUla nArAyaNa TOTAL 4 10 4
101
101 nADi-s are distributed are distributed as under:No 1 2 3 4 5 6 7 8 9 10 11 Location Shoulder (5+5) Feet (5+5) Ears (1+1) Eyes (1+1) Tongue Genitals Anus Head Back Heart suShumna No. of nADi - s 10 10 2 2 1 1 1 39 2 32 1
TOTAL
101
sUrigaLu chittaisuvadu bhA gIrathiye modalAda tIRthaga LIradhika eppattu nADiyoLagihavu I rahasyavanalpa janarige tOri pELade nADi nadiyoLu dhIraranudina majjanava sukhisuvaru.....HKAS_12-09
sAvira
mADutale
sUrigaLu = j~nAni-s chittaisuvadu = must understand bhAgIrathiye = gaMgA abhimAni dEvata modalAda = and other nadyAbhimAni dEvata-s tIRthagaLa = all tIRthAbhimAni dEvata-s Iradhika eppattu sAvira nADiyoLage = in 72000 nADi-s ihavu = nadyAbhimAni dEvata-s and tIRthAbhimAni dEvata-s exist I rahasyavanu = this secret alpa janarige = those persons who do not have bhakti & belief in ParamAtma tOri pELade = without advising them on these things nADi nadiyoLu = in the nADigata rivers dhIraru = bhagavad bhakta-s anudina = everyday majjanava mADutale = bathe with this j~nAnAnusaMdhAna sukhisuvaru = they experience happiness nadyAbhimAni dEvata-s (dEvata-s for the river) pervade in our nADi-s. vAyu dEvaru is the niyAmaka for these dEvata-s in the 72000 nADi-s. These dEvata-s serve nADyAMtaRgata bRîhatI Rîk pratipAdya
ParamAtma. The brahma j~nAni-s meditate on ParamAtma existing in the nADigata rivers in our sthUla dEha and bathe in the same. By undertaking pilgrimage, one visits tIRtha xEtra-s & meditate on tIRthAbhimAni dEvatas and nadyAbhimAni dEvata-s via vAyvyAMtaRgata xEtra mURti-s, bathe in those rivers and earn merit (puNya). An equivalent amount of puNya is earned by j~nAni-s who meditate nadyAbhimAni dEvata-s tadaMgaRta mukhya prANa dEvaru vAyvyAMtaRgata 72000 bhagavadrUpa-s in their nADi rivers. The j~nAni-s purify their chitta and their dEha by this method. This is true purity -'maDi'. Just bathing and changing into washed clothes does not attribute 'maDi'. bhagavad bhakta-s must bathe with this anusaMdhAna everyday and experience happiness without telling this secret to persons who do not have bhakti & belief in ParamAtma. Reference:anya xEtrE kRîtaMpApaM puNya xEtrE vinashyati puNya xEtrE kRîtaMpApaM vajra lEpO bhaviShyati If a person goes to puNya xEtra-s and bathes in those tIRtha-s & rivers but remains seized of kAma & krOdha etc.he would obtain more pApa-s than puNya. However, a person who always meditates on the sharIragata nADyAMtaRgata bhagavadrUpa-s obtains more puNya. JagannAtha dAsa advises us that we must
not share this secret with non-bhakta-s. tiLivudI dEhadoLagiha eDa balada nADigaLoLage divijaru jalaja saMbhava vAyu vANyAdigaLu baladalli elaruNiga vihagEMdra chaLive TTaLiya ShaNmahiShiyaru vAruNi kulishadhara kAmAdigaLu eDabhAgadoLagiharu....HKAS_12-10 I dEhadoLagiha = in our sthUla dEha eDa balada nADigaLoLage = in the nADi-s of the left and right side of our dEha tiLivudu = understand so baladalli = in the 36000 nADi-s on the right side of our dEha jalaja saMbhava = brahma dEvaru vAyu = jIvOttama vAyu dEvaru vANyAdigaLu = saraswati (& bhArati) - thus four dEvata-s eDabhAgadoLage = in the 36000 nADi-s on the left side of our dEha elaruNiga = shESha dEvaru (elar = air, uNiga = swallows like food) vihagEMdra = paxi rAja garuDa dEvaru (the group of birds which fly about in the sky) divijaru = dEvata-s chaLiveTTa = himapaRvata rAja aLiya = pARvati pati Rîdra dEvaru (he is the son-in-law of himapaRvata rAja, and another name for pARvati is haimavati) ShaNmahiShiyaru = the six queens of kRîShNa i.e. jAMbavati, nIla, bhadrA, laxaNA, mitraviMda & kALiNdI vAruNi = shESha patni varuNI (it should be understood that garuDa patni soupaRNi & Rîdra patni pARvati are included here) kulishadhara = vajrAyudhadhari iMdra dEvaru kAmAdigaLu iharu = manmatha and other dEvata-s exist nADi-s of the left side of the
dEha JagannAtha dAsa now describes the dEvata-s that exist in the 36000 nADi-s each on the left & right side of the dEha. The 36000 nADi-s on the right side of our dEha are called puruSha nADi-s and also referred as divA nADi-s. These nADi-s originate from the piMgaLA nADi. 500 nADi-s among these are called daxiNAyaNa nADi-s. The right side of the suShumna nADi is daxiNa (South direction). chatuRmukha brahma, pradhAna vAyu dEvaru, saraswati dEvi & bhArati dEvi pervade in the nADi-s on the right side. The 36000 nADi-s on the left side of our dEha are called strI nADi-s and also referred as nishA nADi-s. These nADi-s originate from the IDA nADi. 500 nADi-s among these are called uttarAyaNa nADi-s. The right side of the suShumna nADi is uttara (North direction). shESha dEvaru, garuDa dEvaru, umApati Rîdra dEvaru, the six queens of kRîShNa i.e. jAMbavati, nIla, bhadrA, laxaNA, mitraviMda & kALiNdI pervade in the NADi-s on the left side. vAruNi (shESha patni), soupaRNI (garuDa patni) & paRvatI (Rîdra patni) also pervade here. dEvEMdra (vajrAyudhadhAri) & his wife shachI dEvi, manmatha & his wife ratI dEvi and other dEvata-s also exist on the left side. ikkeladoLiha nADiyoLu dE vakkaLiMdoDanADutali poM bakkidEranu jIvaradhikArAnusAradali takka sAdhanava mADi mADisu
takkaradi saMtaipa bhaktara dakkagodanasuraRge satpuNyagaLanapaharipa....HKAS_12-11 ikkeladoLiha = on the left and right side of our sthUla dEha nADiyoLu = 72000 nADi-s poMbakkidEranu = ParamAtma who travels on garuDa (ponnu = golden, hakki = bird) meaning garuDa having golden radiance dEvakkaLiMda = nADyAbhimAni dEvata-s & nadyAbhimAni dEvata-s oDanADutali = moves along with them jIvara = those respective jIva-s adhikArAnusAradali = according to their svarUpa yOgyata takka sAdhanava = sAdhana-s according to janma obtained with reference to phala of the anadi kaRma mADi = He performs them by His biMba kriya mADisuta = makes us do the same via nADyAbhimani dEvata-s through vAyu dEvaru akkaradi = affectionately bhaktara = real bhakta-s saMtaipa = provides happiness asuraRge = enemies of bhagavad bhakta-s dakkagoDanu = He does not surrender Himself satpuNyagaLanapaharipa = but takes away the phala-s of their sat-puNya-s The nADyAbhimAni dEvata-s and the nADigata nadyAbhimAni dEvata-s exist in the 72000 nADi-s of our sthUla dEha. ParamAtma moves about on the left & right side of our dEha along with the nADyAbhimAni dEvata-s by using garuDa as His vehicle. ParamAtma who travels on garuDa has
unusual j~nAna & AnaMda does and makes the trividha (sAtvika, rAjasa & tAmasa) jIva-s do sAdhana according to their svarUpa yOgyata via the 72000 nADi-s through the nADyAbhimAni dEvata-s pervading through vAyu dEvaru. Thus doing the various vyApAra-s on behalf of the jIva-s and making the jIva-s do the same, He protects His real bhakta-s with affection and protects them. tamO yOgya bad persons are bhagavad enemies. They do not have the svarUpa capability to perform puNya kARya-s. However, they steal the puNya kARya-s performed by sajjana-s who do not offer their kARya-s with a 'kRîShNARpaNa' attitude. They are thus thieves of satpuNya-s. ParamAtma robs away the satpuNya-s obtained by them (tamO yOgya-s) by such methods. Nevertheless, ParamAtma does not have any hatred nor does He display any inequality towards anyone. He does not have such doSha-s. tapas is a satpuNya kaRma. During rAma rAjya an asura by name shaMbhUka performed intense tapas with a wrong objective - refer discussions following the posting http://dvaita.info/pipermail/dvaitalist_dvaita.info/2006-April/001548.html . shrI rAma came to know this and He killed shaMbhUka. In the same way, duRyodhana, jarasaMdha, rAvaNa were also performing satpuNya kaRma-s but they were with wrong objectives of troubling others and meeting their selfish goals. niShkapaTi ParamAtma robs away the puNya-s accumulating due to satkaRma-s
performed by these tamO yOgya-s according to their yOgyata & anAdi kaRma-s of those jIva-s and He distributes the same to sajjanas for wiping out the pApa-s done by them ignorantly. If the asura-s are rewarded with puNya for their satkaRma-s then there would be destruction of dhaRma. tuMdiviDidA shirada pariyaM toMde vyApisi ihudu tAvare kaMdanihanadaroLage idakIraidu shAkhegaLu oMdadhika dashakaraNagalu saM baMdhagaidihavalli ravi shashi siMdhu nAsatyAdigaLu nelegoMDiharu satata....HKAS_12-12 tuMdi = the originating nerve center lying below the navel and between the scrotum & the anus viDidu = starting from there A shirada pariyaMta = till the back of the head oMde = suShumna nADi vyApisi ihudu = extends straight from the center of the dEha adaroLage = in the suShumna nADi tAvare kaMdanu = brahma dEvaru, the eldest son of laxmInArAyaNa (tAvare = nAbhI kamala, kaMda = born in that) ihanu = he (brahma) is the abhimAni for suShumna nADi, therefore this nADi is also called brahma nADi idake = for this brahma nADi Iraidu shAkhegaLu = 2x5 =10, ten nADi branches oMdadhika dashakaraNagalu = 11 iMdriya-s (paMchaj~nAnEMdriya-s + paMchakaRmEMdriya-s + manas) alli = in that suShumna nADi saMbaMdhagaidihavu = are connected ravi = sURya
shashi =chaMdra siMdhu = samudra rAja varuNa nAsatyAdigaLu = ashvini dEvata-s nelegoMDiharu satata = reside there always tuMdi is the originating nerve center lying below the navel and between the scrotum & the anus. This tuMdi is also called the mUlAdhAra. The suShumna nADi starts from tuMdi travels through the center of our dEha and goes right upto the back of head. The suShumna nADi is also called Rîju nADi. This is extremely sensitive. chatuRmukha brahma dEvaru is the mukhya abhimAni of suShumna nADi. JagannAtha dAsa describes brahma dEvaru as 'tAvare kaMda'. brahma was born according to the wishes of ParamAtma in Lotus Flower emanating from the navel of ParamAtma and this flower is ramAbhimAnya. It was earlier stated in HKAS_12-08 that the suShumna nADi branches out into 10 branches plus the suShumna nADi itself thus eleven of them. The nADi-s related to the iMdriya-s and their abhimAni dEvata-s and their respective bhagavadrUpa-s are listed below:No 1 2 3 iMdriya-s manas shravaNa tvagIMdriy nADi name suShumna shabdagra ha spaRshagr abhimAni dEvata garuDa * chaMdra ahaMkara bhagavad rUpa goviMda vishNu trivikrama
a 4 5 6 7 nEtrEMdriy a
aha rUpagraha
prANa sURya varuNa ashvini dEvata-s daxa (nastyadasra) jayaMta agni mitra nAmaka madhusUd ana vAmana shrIdhara padmanAb ha damOdara hRîShIkes ha sURya,saM kaRShaNa
jihvEMdriya rasagraha nAsikEMdri ya hastadvay a pAdadvya vadana guda upastha gaMdhagra ha hastijivhA alaMbusA gAMdhAri pUShA yashasvI shaMkhinI kuha
8 9 10 11
svayaMbhu vAsudEva vamanu
* including shESha, Rîdra, iMdra, kAma pokkaLaDiviDidoMde nADiyu sukkadale dhArALa rUpadi sikkihudu naDu dEhadoLage suShumna nAmadali rakkasaranoLapogagoDade dasha dikkinoLage samIra dEvanu lekkisade mattobbaranu saMcharipa dEhadoLu....HKAS_12-13 pokkaLa = navel aDiviDidu = starting from tuMdi below the navel area oMde nADiyu = only one nAdi (called suShumna) sukkadale = like a straight line (without and
bend) dhArALa rUpadi = long & straight suShumna nAmadali = called suShumna naDu dEhadoLage = in the center of the dEha sikkihudu = extends till the head (very sUxma) rakkasaranu = sthUla dEhagata daitya-s oLapogagoDade = without allowing them to enter the suShumna nADi dashadikkinoLage = in the ten nADi-s in the ten directions and their related iMdriya-s samIra dEvanu = vAyu dEvaru mattobbaranu = dEvata-s excepting daitya-s lekkisade = without paying attention to them dEhadoLu = in the sthUla dEha saMcharipa = pervades in the 10 rUpa-s as prANAdi paMcha rUpa-s & nAgAdi paMcha rUpa-s The suShumna nADi originating for the tuMdi travels straight from the center of the dEha till the end of the head. This is also called Rîju nADi. Since brahma dEvaru is the abhimAni for the suShumna nADi, it is also called brahma nADi. bhAratIramaNa mukhya prANa pervades in the suShumna nADi in all the ten branches of the ten directions of our sthUla dEha. samIra dEvaru serves Lord laxmI narasiMha rUpi ParamAtma who exists in the suShumna nADi and prevents the daitya-s from entering the suShumna nADi.samIra dEvaru pervades in the 72000 nADi-s and does and makes us do all the nADi kriya-s through the nADyAbhimAni dEvata-s by the prEraNa of ParamAtma. initu nADIshAkhegaLu I tanuvinoLagihaveMdu EkA-
tmanu dvisapti sAvirAtmakanAgi nADiyoLu vaniteyiMdoDagUDi nArA yaNa divArAtriyoLagI pari vanajajAMDadoLakhiLa jIvaroLiddu mOhisuva......HKAS_12-14 initu = as explained in the earlier stanza nADIshAkhegaLu = the 72000 nADi-s originating from the suShumna nADi I tanuvinoLage = in our sthUla dEha ihaveMdu = understand that they exist EkAtmanu = EkamEvAdvitIya saRvOttama nArAyaNa = nArAyaNa ParamAtma vaniteyiMdoDagUDi = along with His consort laxmI dEvi nADiyoLu = in the nADi-s dvisapti sAvirAtmakanAgi = existing in 72000 bhagavadrUpa-s divArAtriyoLage = as aMtaRyAmi in the divAbhimAni dEvata-s & rAtryAbhimAni dEvata-s of the nADi-s I pari = in this way vanajajAMDadoLu = in the brahmAMDa akhiLa jIvaroLiddu = existing as aMtaRyAmi in all the trividha jIva-s mOhisuva = attracts them In the previous stanza it was explained that ParamAtma pervades in the 72000 nADi-s. The suShumna nADi has four branches and each branch has 25 nADi-s - thus they are 100 nADi-s. suShumna nADi plus these 100 nADi-s totals to 101 nADi-s. Therefore there are (72000 + 101) = 72101 nADi-s in our sthUla dEha. One must understand this by gurOpadEsha and uttama j~nAnAnusaMdhana. EkAtma nAmaka ParamAtma pervades in
these nADi-s. He alone is saRvOttama.There is none equal to Him, forget any one being superior to Him. This shrIman nArAyaNa is EkAtma. shrIman nArAyaNa pervades in the 72000 nADi-s of the our sthUla dEha in His 72000 rUpa-s along with equal number of laxmI rUpa-s. The universe being brahmAMDa, our sthUla dEha is a miniature of the same and is called piMDAMDa. Just as there are 14 lOka-s in the brahmAMDa there are 14 lOka-s in the 'ApAdamouLipaRyaMta' sthUla dEha. Existing as biMba, ParamAtma does all the vyApAra-s via vAyu dEvaru through the tatvAbhimAni dEvata-s and bring it to the experience of the jIva-s and bestows yOgya phala to the jIva and attracts them towards those vyApAra-s / phala-s. Existing in the trividha jIva-s as jIvakAra, jIva nAmaka, and gives them the feeling that the jIva has done everything on it's own. The j~nAni-s realize this secret and they do not get trapped in this sentiment. The list below indicates the kARya pravRîtti of various nADi-s:No 1 iMdriya shrOtra nADi name sudaRshana kriya vishESha j~nApaka shakti, saMdaRshana ichChA mOhA j~nAna utpatti upAsEchChA shAMti janaka dhaiRya
2 3 4 5
tvagIMdriya chaxu jivhA nAsika
mOha mAnAsha jitA soumya
6 7 8 9 10 11 12 13 14
hasta pAda vAk guda upastha manas ahaMkAra buddhi chitta
mRîtA satyA kumAra sumadhya nAshI shirA asurA sURya bhAspatI
janaka maraNa ichChA satyaichChA saMtAna ichChA mishra j~nAna strI bhOga ichChA saMbhOga kriya surApAna ichChA tiLivaLike prakriya saMkalpa shakti
dina dinadi vaRdhisuva kumudA ptana mayUkhada sobaga gata lO chana vilOkisi mOdabaDa ballane niraMtaradi kunaragI sukathAmRîtada bhO janada sukha dorakuvude lakumI manOharana sadguNava kIRtipa bhakutagalladale....HKAS_12-15 dina dinadi = everyday vaRdhisuva = increase in light as the shukla paxa progresses (increasing Moon light) kumudAptana = chaMdra - who is liked very much by the kumuda flower (Indian red waterlily) mayUkhada =rays sobaga = beauty gatalOchana = a blind person vilOkisi = seeing well mOdabaDa ballane = would he enjoy? (Meaning - never!)
kunarage = a non-bhakta who does not have sense of knowledge and is only dorwned in viShaya-s of the world I sukathAmRîtada = this harikathAmRîta sAra bhOjanada sukha = happiness of listening (this harikathAmRîta sAra) niraMtaradi = at all times lakumI manOharana = ParamAtma, who steals the heart of laxmI dEvi sadguNava = infinite virtiuos qualities kIRtipa = one who chants with j~nAna bhakutagalladale = other than the true bhakti of ParamAtma dorakuvude = would he attain JagannAtha dAsa explains that this harikathAmRîta sAra cannot be enjoyed by any one other than a haribhakta using a fine example. The kumuda flower blossoms by the effect of the rays of the Moon (chaMdra). Therefore chaMdra is referred as 'kumudApta'. During shukla paxa, starting from pratipada until pouRNimA the moonlight gradually increases till it becomes full moon. It is impossible for a blind person (gatalOchana) to enjoy seeing the rays of 'kumudApta' In the same way, the nectaral story of infinite virtuous qualities of ParamAtma (this harikathAmRîtasAra) can be enjoyed only by a true bhakti and not by any non-bhakta who is engrossed in worldy pleasure. By listening to this harikathAmRîtasAra the manas of a devotee blossoms with bhakti like a kumuda flower and they obtain AnaMda (equivalent to amRîta) and ultimately they attain mOxa. Just like the moon rays go on increasing by the progress
of shukla paxa, in the same way the j~nAna, bhakti & vairAgya of devotees would gradually increase. I tanuvinoLagihavu Ota prOtarUpadi nADigaLu puru hUta mukharalliharu tammiMdadhikaroDagUDi bhItigoLisuta dAnavara saM ghAtanAmaka hariya guNa saM prItiyali sadupAsaneya gaivutale mOdiparu...HKAS_12-16 I tanuvinoLage = in our sthUla dEha nADigaLu = in the 72000 nADi-s OtaprOtarUpadi = enmeshed ihavu = exists puruhUta mukharu = iMdra and other tatvAbhimAni dEvata-s tammiMda adhikaroDagUDi = along with their superiors (svOttama-s) like, garuDa, shESha, Rîdra, vAyu & brahma alliharu = exist there dAnavara = daitya-s existing in our sthUla dEha bhItigoLisuta = scaring them saMghAtanAmaka = saMkaRShaNa nAmaka ParamAtma who doesn't allow the daitya-s to perform their daitya kARya-s hariya = ParamAtma guNa = infinite virtuous qualities saMprItiyali = with pure bhakti sadupAsaneya gaivutale = with perfect upAsana mOdiparu = they remain happy always The nADi-s in our sthUla dEha are intertwined like threads in a cloth. They thus spread in our entire dEha for left to right, top to bottom and they all originate from the tuMdi.
Primarily, puruhUta nAmaka iMdra and other tatvAbhimAni dEvata-s pervades in these nADi-s. The superior dEvata-s like garuDa, shESha, Rîdra & their consorts soupaRNI, vAruNI, pARvatI, vAyu-brahma along with bhAratI & saraswati pervade there too. These dEvata-s constantly praise saMghAta nAmaka ParamAtma who frightens the daitya-s in our sthUla dEha. The daitya-s always try to inflict problems or difficulties to our sthUla dEha. saMghAta nAmaka ParamAtma terrifies them. saMghAta - means one who kills. (samyak + ghAta = one who injures badly). The daitya-s are thus weakened. The daitya-s rejuvenate themselves but at the request of the dEvatas to saMghAta nAmaka ParamAtma, the daitya-s are weakened again. Some texts use 'saMdhAta nAmaka ParamAtma'. During rainy season the bhUmi & AkAsha appear to have joined - thus the name saMdhAta. This name appears in ViShNu sahasra nAma as referred below:amRîtyuH saRvadrak siMha saMdhAta saMdhimAn sthiraH,..V S nAma - 22 where saMdhAta means - One who unites the beings with the fruits of their actions iMdrAdi dEvata-s along with their svOttama dEvata-s in the nADi-s praise the guNa-s of ParamAtma and remain happy. jalaTa kukkuTa khETa jIvara kaLEvaragaLoLagiddu kANisi koLade tattadRupa tannAmadali karesutali jalaruhExaNa vividha kaRmaM gaLa niraMtara mADi mADisi ta tphalaguLuNNade saMcharisuvanu nitya
sukhapURNa....HKAS_12-17 jalaTa = (jala - water, aTa - moving about) creatures moving in water kukkuTa = (ku - bhUmi) those moving about on earth khETa = those moving about in space jIvara = trividha jIva-s kaLEvaragaLoLage = in the sthUla dEha & nADi-s iddu = exist kANisikoLade = without letting the jIva know that He exists tattadRupa = by the rUpa of those nADi-s tannAmadali = bt the names of those nADi-s karesutali = called so jalaruhExaNa = Lotus Eyed ParamAtma vividha kaRmaMgaLa = nADigata vyApAra-s of the respective jIva-s according to their yOgyata niraMtara = unendingly mADi = He does them by His biMba kriya mADisi = He makes the jIva do them through the nADigata tatvAbhimAni dEvata tatphalaguLuNNade = does not take the phala-s resulting from those vyApAra-s nitya sukhapURNa = ever happy ParamAtma saMcharisuvanu = moves about in the nADi-s of our the sthUla dEha ParamAtma exists in the nAdi-s of the sthUla dEha of jIva-s like fishes, whale etc. which move about in water, humans & animals which move about on the earth and birds & insects which move about in space and performs the nADigata vyApAra-s of those jIva-s but He does not let them know that He exists there. nADigata ParamAtma exists in the respective nADi-s by those respective rUpa-s, by those names.
The Eyes of then infinite virtuous ParamAtma are broad like Lotus petals. He is therefore called jalaruhExaNa. All the kriya in our sthUla dEha are performed through the iMdriya-s by the biMba rUpa of jalaruhExaNa without letting know the jIva that He exists there. The vyApAra-s in our dEha go on through the nADigata tatvAbhimAni dEvata-s as pratibiMba kriya. Thus ParamAtma does and makes the jIva do the various kaRma-s and bestows the phala to the jIva. Because of aj~nAna the jIva at that time feels that he is himself the kaRtRî. ParamAtma is entirely different from the jIvas and jaDa-s. Although saRvataMtra svataMtra ParamAtma does all the kriya-s, He is not affected by the puNya or pApa phala-s. ParamAtma is ever happy - nityAnaMda. Therefore there cannot be any depreciation to His AnaMda. j~nAnAnaMda ParamAtma moves about in our sthUla dEha, does and makes us do various kaRya-s. tiLidupAsanegaivutI pari malinanaMtiru duRjanara kaM gaLige gOcharisade vipashchitaroDane gaRvisade maLe bisilu hasi tRîShe jayApajaya khaLara niMdAniMde bhayagaLi gaLukadale maddAneyaMdadi charisu dhareyoLage....HKAS_12-18 tiLidu = understanding what was said in the earlier stanza upAsanegaivuta = remembering the infinite virtuous qualities, various rUpa-s of nADigata
ParamAtma refer HKAS_11-15) I pari = in the above ways malinanaMtiru = remain like an ignorant person duRjanara = bad persons by nature - tamO yOgya-s kaMgaLige gOcharisade = not be seen by them - meaning - do not display your wealth of j~nAna in front of them, remain like a fool in front of them (example of jaDa bharata rAja) vipashchitaroDane = by remaining among the brahma j~nAni-s / bhagavad bhakta-s gaRvisade = without displaying ahaMkAra maLe = rain bisilu = summer heat hasi = hunger tRîShe = thirst jayApajaya = victory or defeat khaLara = ayOgya-s or bad persons niMdA= accusations aniMde = praises bhayagaLige = fear of sickness, fear of death aLukadale = without being in their control dhareyoLage = on this earth maddAneyaMdadi = like an proud elephant who says that everything is in control of ParamAtma charisu = behave so ParamAtma pervades through the nADyAMtaRgata abhimAni dEvata-s in the nADi-s which are enmeshed in the sthUla dEha. All the nADigata vyApAra-s are done by His biMba kriya and nADyAbhimAni dEvata-s are made to do the same and the related iMdriya-s are made to respond and the jIva thus obtains the kaRma phala related to that kriya. This secret must be understood by gurOpadeSha and must be
firmly fixed in the mind and one must constantly do ParamAtma dhyAna. After doing as above one must behave like an ignorant person, remain away from bad persons by nature (- tamO yOgya-s), not be seen by them - meaning - one must not display one's wealth of j~nAna in front of them, remain like a fool in front of them (example of jaDa bharata rAja) Such sajjana-s do not mingle with bad persons (tamO yOgya-s) and they remain secretively aloof. They are not interested in fame, success, worldly treasures & pleasures and they remain without expecting anything from the people around them and they are thus released from dvaMdva phala-s. Reference:sukhaduHkha samEkRîtvA lAbhAlAbhou jayAjayou -----BG_02-38 Gist:Everything should be performed for the sake of pleasing ParamAtma; so there is no reaction to material activities. The one, who acts for his own sense gratification, either in goodness or in passion, is subject to the reaction, good or bad. But he who has completely surrendered himself to ParamAtma is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities. Reference:dEvaRShiRbhUtAptanRîNAM pitaNAM na kiNgkarO nAyamRîNI cha rAjan saRvAtmana yaH sharaNaM sharaNyaM gatO mukuMdaM parichaRyayA cha shrImad bhAgavata 11.5.42
Gist:"Anyone who has completely surrendered to ParamAtma Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone--not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers." Such persons (bhakta-s) never display their pride in front of the brahma j~nAni-s who are the aMtaRgata bhagavad bhakta-s, but they offer their humble obeisance to the brahma j~nAni-s. They remain unaffected by rain, sunshine, hunger, thirst, victory, defeat, honor or dishonor and continuously meditate on the mahime of kAlAMtaRgata ParamAtma and just accept whatever is bestowed by ParamAtma. They do not waste their time in life just for satisfying their needs. They do not come under the influence of the comments of ayOgya-s. JagannAtha dAsa implores on us to aquire the above behaviour and roam around proudly with the belief that ParamAtma is in control of everything. kAnana grAmastha saRva prANigaLu pratidivasadali E nEnu mAduva kaRmagaLu haripUjeyeMdaridu dhEnisuta sadbhaktiyali pavamAnamukha dEvAMtarAtmaka shrInivAsanigaRpisuta mOdisuta naliyutiru...HKAS_12-19 kAnana = in the forest grAmastha = those residing in village, town, city, mega city saRva prANigaLu = all jaMgama jIva-s (in water, in space & on earth) pratidivasadali = everyday
EnEnu mAduva kaRmagaLu = all the shArIrika, mAnasika & bouddhika kriya-s (including shubha, mishra & ashubha kaRmas) haripUjeyeMdaridu = understanding that all these are being done by biMba rUpi ParamAtma and these are all hari pUja dhEnisuta = remembering & meditating sadbhaktiyali = with pure bhakti pavamAnamukha = primarily vAyu dEvaru dEvAMtarAtmaka = as aMtaRgata in tatvAbhimAni dEvata-s shrInivAsanige = shrInivAsa ParamAtma aRpisuta = offering these with the aikya chiMtana of the bhagavadrUpa-s as kaRmAMtaRgata, viShayAMtaRgata, iMdriyAMtaRgata karaNAbhimAni aMtaRgata rUpa-s mOdisuta = experiencing happiness naliyutiru = roam about Forest animals like lions, tigers and other animals which move about freely in the forest, rAxasa-s and hunters are all classified as 'kAnanastha prANigaLu'. Those living in villages, towns, cities and mega cities are referred as grAmastha-s. Various types of kaRma-s are being performed by these jIva-s everyday like satva guNa kaRma-s (puNya), rajO guNa kaRma-s (mishra) & tamO guNa kaRma-s (pApa). ParamAtma is the kAraNa for the triguNAtmaka kARya-s. These kaRma-s are initiated by biMba rUpi ParamAtma according to the guNa svabhAva of the jIva. The various kARya-s going on must be recognized as pUja for ParamAtma. With this understanding one must meditate on biMba rUpa offering all the shArIrika,
mAnasika & bouddhika kriya-s (including shubha, mishra & ashubha kaRma-s) One must consider that all the kaRma-s are the pUja of shrInivAsa ParamAtma who is aMtaRgata of primarily, vAyu dEvaru and other tatvapati-s like garuDa, shESha, Rîdra, iMdra, kAma etc. and offer them to shrInivAsa ParamAtma. Then ParamAtma would eliminate the effects of kaRma-s for the jIva. JagannAtha dAsa appeals to us to happily roam about experiencing this happiness. nOkanIyanu lOkadoLu shuni sUkarAdigaLoLage nelesi ddEkamEvAdvitIya bahurUpAvhayagaLiMda tA karesutoLagiddu tiLisade shrI kamalabhava mukhya sakala di voukasagaNArAdhya kaikoMDanudinadi poreva..HKAS_12-20 nOkanIyanu = saRvOttama ParamAtma ( kanIya = very small, nOkanIya = neither very small very big - meaning saRvOttama) lOkadoLu = in the 14 lOka-s shuni = dog sUkara = pig AdigaLoLage = and other lower animals until the blade of grass nelesiddu = existing EkamEvAdvitIya = none other like Him i.e. ParamAtma alone is Supreme - none others from ramAdEvi till the blade of grass - are neither superior to Him nor equal to Him bahurUpa = taking the rUpa-s of brahma, vAyu & other dEvata-s avhayagaLiMda = by the names of those jIva-s tA karesuta = called by those names
oLagiddu = as aMtaRyAmi in those jIva-s tiLisade = without letting them know that He exists shrI kamalabhava mukhya = primarily brahma dEvaru sakala divoukasagaNArAdhya = served by all the tatvAbhimAni dEvata kaikoMDu = accepts the kaRma-s performed by them (which are indeed initiated by Himself) anudinadi = always poreva = protects all of them saRvOttama ParamAtma exists as aMtaRyAmi in all the jIva-s of the 14 lOka-s. jIva-s obtain birth in any of the 84 lakhs of species. Dogs, pigs are among the lower species animals. However, it is possible that these species could be satva jIva-s, rajO jIvas or tamO jIva-s. The bizarrely different ParamAtma exists as aMtaRyAmi in the svarUpa dEha of even in the lowest category of species. ParamAtma alone is entirely different from any of the jaDa-s or jIva-s. There is none equal to Him, forget anyone being superior to Him. Therefore He is 'advitIya' There are several jaDa-s & jIva-s There is no difference between His various rUpa-s, guNa-s, His various limbs, kriya-s & avatAra-s. That is why He is referred as 'advitIya' svagata bhEda vivaRjita. This EkamEvAdvitIya nOkanIya ParamAtma existing in the jIva as dog, pig etc. is known by those names, since He exists in all the jIva-s by their name, shape, rUpa. Even then He is not visible to the normal person. At the prARthana of kanaka dAsa, once ParamAtma appeared as a dog in the maTha.
The people around the maTha drove away the dog saying that it would cause 'mailige'. At another time, ParamAtma appeared in the form of a snake. At that time all the people in the maTha ran away while kanaka dAsa and puraMdara dAsa remained calm. kamaladaLAyatAxa ParamAtma who is praised by brahma and all other dEvata-s, exists in His aMtaRyAmi rUpa in dog, pig and other lower species too, does all the kaRma-s and makes them do the same, accepts the same and protects them. initupAsane gaivutiha sa jjanaru saMsAradali prati prati dinagaLali EnEnu mADuvudella haripUje enisikoMbuvu satyavI mA tinali saMshaya baDuva narana lpanu sunishchaya bAhya kaRmava mADi phalavEnu..HKAS_12-21 initu =as earlier mentioned upAsane = dhyAna & smaraNe of the kriya viShEsha-s of naDyAMtaRgata ParamAtma gaivutiha = doing so sajjanaru =bhagavad bhakta-s saMsAradali = in our life with our wife & children prati pratidinagaLali = everyday EnEnu mADuvudella =whatever we do haripUje = all that is the pUja for ParamAtma in the shape of our dEha enisikoMbuvu = would be known so I mAtinali = this statement or declaration satyavu = is true saMshaya baDuva = one who doubts this statement naranu = that person alpanu = is only an ignorant person (aj~nAni)
sunishchaya = something that is certainty bAhya kaRmava mADi = performing external kaRma-s with for show phalavEnu = what is the use? (Meaning - it will not fetch any phala) Those who understand the previous verses with proper shAstra j~nAna by the upadEsha of an uttama guru and bring it to practice in life and experience the bhagavdupasana are the true devotees of ParamAtma. They are the aMtaraMga bhakta-s of ParamAtma. In this brutal cycle of saMsAra, performing various kriya-s like listening, seeing, tasting, touching, smelling, moving about, giving/taking, all the mAnasika, kAlika, daihika kriya-s with the uttama j~nAnanusaMdhana that all these kriya-s are being done by the prEraNa of ParamAtma - this is is true bhagavadupAsana. Without this j~nAnAnusaAMdhAna, any kriya done with ahaMkaRtRîtva is all meaningless, rather a waste because all ahaMkaRtRîtva kriya-s are done to please people and they only display pride but do not fetch bhagavadanugraha. JagannAtha dAsa declares with certainty about the above statement. He says that one who doubts this statement is only an ignorant person (aj~nAni) and such a person leads to destruction because of his doubt. 'alpanu' is adhama person. kaRma-s done for show does not fetch any puNya phala because these phala-s are snatched away by dAnava-s. bhOgya bhOktRîgaLoLage hari tA bhOgya bhoktanu enisi yOgyA yOgya rasagaLa dEvadAnavagaNake uNisuvanu
bhAgyanidhi bhaktarige sadvai rAgya bhakti j~nAnavIvA yOgyarige dvEShAdigaLa koDutippa...HKAS_12-22
tannalli
bhOgya = the non-niShiddha things that we consume bhOktRîgaLa = in those jIva-s who are accepting the same oLage = existing as aMtaRyAmi in the bhOgya as well as bhOktRî by their names, shape & size hari = hari nAmaka ParamAtma tA = Himself bhOgya = as bhOgya nAmaka ParamAtma bhOktanu = as bhOktRî nAmaka ParamAtma enisi = called by those names yOgya = non-niShiddha padARtha (eatables) ayOgya rasagaLa = ashubha rasa-s dEva = tatvAbhimAni dEvata-s in our dEha dAnavagaNake = tatvAbhimAni daitya-s in our dEha uNisuvanu = makes them eat (accept) by His biMba kriya bhAgyanidhi = ParamAtma who is bhAgya saMpanna bhaktarige = sajjana-s (His aMtaraMga bhakti-s) sadvairAgya = viShaya virakti & vairAgya bhakti = love and bhakti for ParamAtma j~nAna = balanced knowledge Iva = would give ayOgyarige = for the tamO yOgya daitya-s tannalli = in ParamAtma dvEShAdigaLa koDutippa = gives them enmity The non-niShiddha viShaya-s that we consume are called bhOgya vastu-s. Apart from the food that we eat, whatever we hear, see, touch, taste or smell are all viShaya-s
indeed. Therefore they are bhOgya-s too. These viShaya-s come in contact the iMdriyas of our dEha, they are transmitted to our buddhi through our manas and the jIva obtains the resultant experience. Therefore the jIva here is the 'bhOktRî'. ParamAtma exists in the bhOgya vastu-s in His vyApti rUpa as aMtaRyAmi in those bhOgya-s and in the bhOktRî-s too. One must do the aikyachiMtana of the bhagavadrUpa-s in the bhOgya & bhOktRî while consuming anything and this bhOjana is called 'yaj~na'. bhOgya nAmaka ParamAtma exists in the bhOgya-s and the bhOktRî-s by those names, shape & rUpa. ParamAtma exists as aMtaRyAmi in the dEvata-s and the daitya-s and bestows shubha and ashubha experiences to the pratibiMba jIva according to his yOgyata by accepting the svAkhya rasa through His biMba kriya. The kindhearted ParamAtma grants wealth on earth to His bhakti-s and ingredients of daivI saMpattu for prosperity for sAdhana such as j~nAna, bhakti & vairAgya and by way of kaRma vimOchana the jIva gets nityAnaMda mOxa. Thus the bhakta-s obtain j~nAna, bhakti & vairAgya where as the duRjana-s (tamO yOgya-s) would obtain enmity in Him - all according their to their svarUpa yOgyata. I chatuRdasha bhuvanadoLage cha rAcharAtmaka jIvaralli vi rOchanAtmaja vaMchakanu nelesiddu
dina dinadi yAchakanu eMdenisikoMba ma rIchidamana suhaMsarUpi ni ShEchakAvhayanAgi janarabhilAShe pUraipa...HKAS_12-23 I chatuRdasha bhuvanadoLage = in the 14 lOka-s charAcharAtmaka = sthAvara & jaMgama (jIva-s) jIvaralli = in those jIva-s virOchanAtmaja = bali chakravaRti (son of virOchana) vaMchakanu = betrayer - by asking him for three feet of land and sent him to patALa nelesiddu = residing in our heart dinadinadi = everyday yAchakanu = Asker (by accepting the kaRma-s performed by the jIva) eMdenisikoMba = is called so marIchidamana = light equivalent to infinite crores of Suns (marIchi - Sun) suhaMsarUpi = haMsa rUpi ParamAtma niShEchaka = fulfiller of the wishes of His bhakta-s avhayanAgi = and called by other names janarabhilAShe = the wishes of His bhakta-s pUraipa = completes / obliges / fulfills their expectations The brahmAMDa created by ParamAtma has 14 lOka-s. There are jaDa-s and jIva-s (sthAvara & jaMgama). The sthAvara jIva-s do not move about but grow at one place e.g. trees, creepers etc., whereas the jaMgama jiva-s are capable of moving about e.g. animals, birds, humans. vAmana nAmaka ParamAtma pervades in all the jIva-s. balichakravaRti (son of virOchana)
was performing the 100th ashvamEdha yAga with objective of obtaining the status of iMdra. At that time vAmana nAmaka ParamAtma appeared in front of balichakravaRti and asked for the gift of three feet land, for which balichakravaRti readily agreed. Ultimately, vAmana betrayed balichakravaRti & was sent to pAtALa. Thus vAmana is referred as 'virOchanAtmaja vaMchakanu'. vAmana nAmaka ParamAtma exists as 'yAchaka' in the donee and 'yAchya' in the donor. He accepts the kaRma-s performed by the jIva-s. This vAmana nAmaka ParamAtma is also called 'marIchi' & 'damanaH' which appears in viShNu sahasra nAma marIchiRdamanO haMsaH supaRNO bhujagOttamaH hiraNyanAbhaH sutapAH padmanAbhaH prajapatiH ---- V S nAma sloka-21 marIchi - means - a ray of light. bhagavAn reveals Himself to His devotees through the eye of their devotion even though they can't see Him through their natural eye. damanaH - means - dispeller - saMsAra nAsha - indicating that He guides His devotees to overcome the sufferings of saMsAra or the material world through His guiding Light. It could also be said that He controls & punishes those who swerve from their prescribed path of duties. haMsa rUpi ParamAtma dispels the duHkha of sajjana-s.
marIchi-damana-haMsa nAmaka ParamAtma dispels the duHkha of His bhakta-s and showers them with their wishes. He is therefore called niShEchaka. This niShEchaka nAmaka ParamAtma exists as marIchidamana-haMsa in the yAchaka (donee) and fulfills the wishes of His bhakta-s. annadannAdannamaya svaya manna brahmAdyakhiLa chEtana kanna kalpakanAhananiruddhAdi rUpAdali anyaranapExisade guNakA ruNya sAgara sRîShTisuvanu hi raNyagaRbhanoLiddu pAlisuvanu jagatrayava...HKAS_12-24 annada = One who gives anna to the trividha jIva-s annAda = accepts anna as dEhAMtaRgata annamaya = called annamaya as He is annAMtaRgata svayamanna = accepts svAkhya rasa as anna nAmaka ParamAtma brahmAdi = starting from brahma akhiLa chEtanake = trividha chEtana-s anna kalpaka = gives food to the jIva-s according to their yOgyata ahanu = He is so aniruddhAdi rUpAdali =aniruddha and other rUpa-s anyaranu = others like ramA dEvi, brahma & others apExisade = does not expect anything, meaning - He is saRvataMtra svataMtra kAruNya sAgara = ParamAtma - like a Sea of Kindness hiraNyagaRbhanoLiddu = in brahma as brahmAMtaRgata guNa = by way of triguNa-s sRîShTisuvanu = creates this brahmAMDa jagatrayava = svaRga, bhU & pAtALa
pAlisuvanu = protects by His viShNu rUpa The all powerful ParamAtma in His five rUpas of aniruddha... exists as annada, annAda, annamaya, anna & annakalpaka. 1. Since aniruddha nAmaka ParamAtma provides anna (food) to all chEtana-s, He is called 'annada'. 2. Since pradyumna nAmaka ParamAtma accepts anna in His dEhAMtaRgata aMtaRyAmi rUpa in the chEtana-s He is called 'annAda'. 3. Since vAsudEva nAmaka ParamAtma is Himself anna svarUpa, He is called 'annamaya'. 4. Since saMkaRShaNa nAmaka ParamAtma swallows the entire world He is called 'anna'. He accepts the svAkhya rasa of all the bhOgya vastu-s 5. Since ViShNu nAmaka ParamAtma creates food for all the chEtana-s, He is called 'annakalpaka'. ParamAtma, who effortlessly performs the sRîShTi-sthiti-laya kaRya-s does not expect anything from anyone; neither does He need help from anyone to perform His kArya-s. He is saRvataMtra svataMtra and does the sRîShTi-sthiti-laya kaRya-s out of His own free will. The kind ParamAtma pervades in hiraNyagaRbha brahma as 'aja' nAmaka ParamAtma and performs sRîshTi with the triguNa differences. ViShNu nAmaka ParamAtma Himself protects the tri-lOka-s created by Him. tripada tridashAdhyaxa tristha tripathagAminipita trivikrama
kRîpaNavatsala kuvalayadaLa shyAma nissIma aparimita chitsukha guNAtmaka vapuSha vaikuMThAdi lOkA dhipa trayImaya tannavara niShkApaTadiM poreva...HKAS_12-25 tripada = He who gives three types of destinations to the jIva-s after liMga bhaMga tridasha = in the class of dEvata-s adhyaxa = saRvOttama tristha = shvEta dvIpa, anaMtAsana & vaikuMTha tripathagAmini = for gaMga pita = He is the Father (of gaMga) trivikrama = trivikrama ParamAtma who measured the world with His three steps kRîpaNavatsala = One who is affectionate to those who surrender to (or meditate on) His Lotus Feet kuvalayadaLashyAma = petal of a blue flower called 'kuvala' (Indian waterlily) nissIma = infinitely strong aparimita = limitless / infinite chitsukha = j~nAna, AnaMda etc. guNAtmaka = infinite virtuous qualities vapuSha = sharIra vaikuMThAdi = vaikuMTha & other lOka-s lOkAdhipa = Lord of the mOxa lOka-s trayImaya = anaMta vEda pratipAdya niShkApaTadiM = one who praises Him nonfraudulently tannavara = His bhakta-s poreva = protects always Since ParamAtma sends the trividha jIva-s to their respective destinations after their liMga dEha bhaMga, He is called 'tripada'. The gAyatrI maMtra consists of three pada-s 1)OM tatsavitRîvarENyaM 2)bhaRgOdEvasya dhImahi 3)dhIyOyonanaH
prachOdayAt. Since ParamAtma is gAyatrI maMtra pratipAdya thus He is called 'tripada'. amarakOsha refers:- "tridasha vibudhAH surAH" - where tridasha means dEvata-s. ParamAtma is saRvOttama for the dEvata-s. ParamAtma is therefore called 'tridashAdhyaxa' ParamAtma resides in the three places shvEtadvIpa, anaMtAsana & vaikuMTha. He is therefore called 'tristha'. Originating from the tip of the toe of trivikrama ParamAtma, the gaMga river slits the AkAsha & flows through svaRga, maRtyu & pAtALa. Therefore the gaMga river is called tripathagAmini. This trivikrama ParamAtma is (father of gaMga) called 'tripadagAminipita'. vAmana nAmaka ParamAtma, who asked for only three feet of land as gift from balichakravaRti, ultimately grew to the form of trivikrama rUpi ParamAtma and occupied the entire brahmAMDa by His two feet measure and ultimately pushed balichakravaRti to patALa. Such is the mahima of trivikrama. Those who submit themselves or take refuge at His Lotus Feet are called kRîpaNa. Also as refered "kRîpaNOyOOjitEMdriyaH" shrImad bhAgavataM 11-19-43, those devotees who have bhakti and para and recognize that worldly pleasures are transitory, such persons are truly 'kRîpaNa'. They like to amass puNya. They earn the affection of ParamAtma. Indian waterlily which is bluish color is
'kuvala'. The color of ParamAtma is described to be nIlamEghashyAma or kuvaladaLa shyAma. There is none who is superior or equal to ParamAtma. He is therefore 'nissIma'. He is not controlled by time or space. His dEha is made up of unlimited j~nAna & AnaMda and infinite virtuous qualities. He is the Lord of vaikuMTha, shvEtadvIpa & anaMtAsayana. He is therefore 'vikuMThAdi lOkAdhipa'. The infinite groups of vEda-s are called 'trayI'. ParamAtma is vEda pratipAdya. He is thus 'trayImaya'. The vEda-s are laxmI svarUpa. Since He entirely pervades in laxmI, He is vEda svarUpa. kRîpaNa vatsala ParamAtma always protects His aMtaraMga bhakta-s who praise Him without deceptive mind. lavaNa mishrita jalavu tORpudu lavaNa dOpAyali jiHvege vivaragaisalu shakhyavAguvudEnO nOLparige shvavasha vyApI enisi laxmI dhava charAcharadoLage tuMbiha naviditana sAkalya bhallavarAru suraroLage....HKAS_12-26 lavaNa mishrita = mixed with salt jalavu = normal water jiHvege = to the tongue lavaNa dOpAyali = just like salt tORpudu = would experience (salty taste) nOLparige = for those who see the same salty water vivaragaisalu = to recognize the salt mixed in that water (salty water)
shakhyavAguvudEnO = would it be possible? Meaning - it would never be possible shvavasha = within His control vyApI = One who pervades everywhere enisi = called so laxmIdhava = ramApati ParamAtma charAcharadoLage = in all jaDa-s & chEtanas tuMbihanu = filled (in them) by those respective rUpa-s & shapes aviditana = without being recognized by the tamO yOgya-s suraroLage = in ramA, brahma & other dEvata-s sAkalya = completely ballavarAru = who knows? Meaning - no one has this understanding completely Just as salt that is dissolved in water cannot be seen but it can only recognized by taste, in the same way ParamAtma pervades in all the jaDa-s and chEtana-s but He cannot be seen. ParamAtma pervades as biMba in all the crores of jIva-s created by Him. He pervade in the jaDa-s in His atomic form. The entire world is under the control of ParamAtma. He is the niyAmaka for the same. Just as salt, a solid substance spreads itself in the molecules of water, saRvEshvara ParamAtma spreads Himself in the jaDa-s and chEtana-s according to their shape, size and is known by those names but He remains bizarrely different than any of them. laxmIpati, who is svaramaNa is filled everywhere. None of the dEvata-s understand His nature & mahime completely. Only He knows Himself completely.
vyAptanaMdadi saRvajIvaro Lippa chinmaya ghOrabhava saM tapya mAnaru bhajIse bhakutiyaLiMdalihaparadi prApyanAguvanavaravaguNaga LoppugoMbanu bhakta vatsala tappisuva bahujanma dOShagaLavariganavarata....HKAS_1227 vyAptanaMdadi = in His vyApaka rUpa-s saRvajIvaroLu = in the trividha jIva-s starting from brahma to the blade of grass ippa = exists in His biMba rUpa chinmaya = j~nAnaMda svarUpa ParamAtma ghOra = fierce / outrageous bhava = saMsAra (cycle of birth & death) saMtapya mAnaru = a person who is agonized or miserable and experiencing duHkha bhajIse = if they praise You bhakutiyaLiMdali = with firm bhakti iha = in this bhUlOka paradi = in paralOka prApyanAguvanu = would remove their duHkha and provide aparOxa daRshana avaravara = of those jIva-s avaguNagaLu = their dOsha-s oppugoMbanu = forgives them and accepts their sEva-s bhaktavatsala = affectionate ParamAtma avarige = to His true devotees anavarata = always bahujanma dOShagaLa = dOsha-s accumulated from amny previous births tappisuva = destroys those dOsha-s and elevates them ParamAtma pervades as biMba in all the trividha jIva-s by their respective size, shape and names. jIvAMtaRgata bhagavadrUpa is called aMtaRyAmi rUpa. The jIva has limited
strength, limited knowledge and dependent. biMba rUpi ParamAtma who is complete in all respects & saRvataMtra svataMtra, exists as aMtaRyAmi in the jIva. The anAdi nitya jIva is bound by saMsAra and is encrypted with ahaMkAra & mamakAra and filled with ahaMkatRîtva. When the troubled jIva praises ParamAtma with real bhakti, then the kind ParamAtma comes to the rescue of His bhakta and eradicates his dOSha-s and makes him happy on earth and provides moxAnaMda in paralOka. In this way ParamAtma is obtainable even to those who have dOSha-s, just by way of pure bhakti. He is therefore bhaktavatsala. halavu bageyali hariya manadali olisi nillisi Enu mADuva kelasagaLu avanaMghripUjegaLeMdu nenevutiru haladharAnuja tAnE saRva sthaLagaLali nelisiddu nishchaM chala bhakuti suj~nAna bhAgyava koTTu saMtaipa...HKAS_12-28 halavu bageyali = in various ways hariya = saRvOttama ParamAtma manadali = in the manas olisi = please Him nillisi = fix His rUpa by biMbAvAhana Enu mADuva kelasagaLu = all kaRma-s (all vyApAra-s) avanaMghri = offer them to the Lotus Feet of the manOpratIkArAMtaRgata ParamAtma pUjegaLeMdu = with the anusaMdhAna that they are the pUja nenevutiru = remember haladhara = balarAma (who has the plough as his weapon) anuja = (younger brother of balarAma) shrI
kRîshNa tAnE = by His own volition saRva sthaLagaLali = at all places (dEhagata dashEMdriya-s) nelisiddu = residing there nishchaMchala = firm bhakuti = bhakti suj~nAna = j~nAna bhAgyava = daivI saMpattu koTTu = would give saMtaipa = would protect Understanding the shAstra-s from the learned saRvaj~na-s and recognizing that ParamAtma is saRvOttama and by the upAsana of the sulaxaNa biMba mURti in the manas and with the aikya chiMtana of the pratimAMtaRgta biMba rUpa one must invoke ParamAtma. Over a period of time this mURti would become the upAsya mURti firmly fixed in the mind and when performs the pratimAMtaRgata biMba mURti with the pUjya-pUjaka feeling, then ParamAtma is pleased. Thus pleasing ParamAtma, whatever external kARya-s that we perform, must be done without the feeling of ahaM-mamakAra, ahaMsvAdhIna kaRtA and they must be offered at the Lotus Feet of manOpratIkArAMtaRgata ParamAtma. This is real pUja. Various vyApAra-s are going on in our dEha through the iMdriya-s by the prEraNa of ParamAtma. According to the statement -"tEnavinA tRîNamapi nachalati", ParamAtma is the mukhya kAraNa for all the kArya-s of the jIva. The kaRtRîtva shakti of
the jIva is under the control of ParamAtma. Nothing happens without His prEraNa. JagannAtha dAsa advises us to always remember that all the kARya-s that we perform must be considered as pAda pUja for ParamAtma. balarAma has the plough as his weapon. kRîShNa ParamAtma is his younger brother. Those bhakta-s who perform pUja as described above, would always be protected by kRîShNa ParamAtma. He would increase our j~nAna & bhakti by granting us daivI saMpattu. dOShagaMdhavidUra nAnA vEShadhAraka I jagatraya pOShaka purAtana puruSha puruhUta mukhavinuta shEShavara pariyaMka shayana vi bhIShaNa priya vijayasakha saM tOShabaDisuva sujanariShTArthagaLa pUraisi...HKAS_12-29 dOShagaMdhavidUra = does not have an iota of dOSha nAnAvEShadhAraka = He takes various avatAra-s in order to protect dhaRma I jagatraya pOShaka = protects the trilOka-s purAtana puruSha = ancient PuruSha - one who neither has a beginning nor an end puruhUta mukhavinuta = praised by iMdra and other uttama dEvata-s vara = saRva srEShTa shESha = shESha dEvaru pariyaMkashayana = as His bed (shEShashAyana ParamAtma) vibhIShaNa priya = friend of vibhIShaNa vijayasakha = friend of aRjuna - i.e. kRîShNa ParamAtma sujanara = sAtvika sajjana-s
iShTArthagaLa = their desires pUraisi = satisfies them saMtOShabaDisuva = makes them happy by providing them svarUpAnaMda after liMga bhaMga ParamAtma possesses infinite virtuous qualities. He does not have any dOSha-s. Just as sURya never sees/experiences darkness, in the same way ParamAtma never experiences duHkha. The purpose of various avatAra-s of ParamAtma is to destroy adhaRma and protect dhaRma. biMba rUpi ParamAtma pervades in the trividha jIva-s according to their yOgyata. He takes the various forms, shapes and sizes just like the like actors on a stage. ParamAtma protects the chEtana-s in the trilOka-s i.e svaRga, bhu & pAtALa. ParamAtma is praised by iMdrAdi dEvata-s and uttama dEvata-s like ramA, brahmAdi dEvata-s. shESha dEvaru is the bed for ParamAtma. vibhIShaNa was a bhagavad bhakta although he was born in the rAxasa kula. He was therefore loved by Lord rAma. vijaya is one of the ten names of aRjuna. kRîShNa ParamAtma being his friend is refered as 'vijayasakaha', who brought victory for aRjuna. In the same way ParamAtma satisfies the desires of sAtvika sajjana-s on earth and also makes them happy by providing them svarUpAnaMda after liMga bhaMga. shrImahIsEvita padAMbuja bhUma sadbhaktaikalabhya pi tAmahAdyamarAsurARchita
pAda
paMkEja vAma vAmana rAma saMsA rAmayouShadha hE mamakula svAmi saMtaisenalu baMdodaguvanu karuNALu.....HKAS_12-30 shrI = satva guNAbhimAni shrI nAmaka laxmI dEvi mahI = bhU nAmaka laxmI dEvi sEvita = served by them padAMbuja = Lotus Feet bhUma = complete in all respects sadbhaktaikalabhya = obtainable by bhakti alone pitAmahAdi = brahma and other dEvata-s amara = class of dEvata-s asura = vAyu dEvaru (asuShu rataH = asura = one who exists in all beings) aRchita = served pAda paMkEja = Lotus Feet vAma = extremely beautiful vAmana = maMgaLa svarUpi vAmana dEvaru rAma = svaramaNa saMsAra = fear amaya = disease ouShadha = medicine / cure hE mamakula svAmi = Oh my kula svAmi! saMtaisu = protect me enalu = when we say so karuNALu = kind ParamAtma baMdodaguvanu = would come and protect 'bhUma' is the name for ParamAtma who has suj~nAna, AnaMda and infinite virtuous qualities. ParamAtma is served by shrI & bhU nAmaka laxmI dEvi. ParamAtma is svaramaNa. He does not expect anything from His devotees except their bhakti. Inspite of this, He accepts all offerings of pUja only through laxmI dEvi, just bestow His anugraha on her.
Resolute feeling of affection with mahAtmyA j~nAna of ParamAtma is true bhakti. ParamAtma could be obtained only by this clear bhakti. brahma dEvaru leads the Rîju gaNa and thus he is jIvOttama. He creates the several species of jIva-s. brahma is therefore pitAmaha. ParamAtma is primarily served by brahma and other dEvata-s. By the words 'amarAsurARchita pAda paMkEja', one would derive the meaning that (amara + asura aRchita) ParamAtma is served by dEvata-s and daitya-s. However, the tamO yOgya daitya-s are the enemies of ParamAtma. How can they be serving ParamAtma? Therefore, we must derive the correct meaning of 'asura' here as - asouratAH asurAH, where 'asou' means those viShNu bhakta-s who have firm bhakti in mukhyaprANa dEvaru. bhakta-s like prahalAda, vibhIShaNa & bali were viShNu bhakta-s & bhAgavatOttama-s inspite of the fact that they were born in the daitya kula. They offered their obeisance at the feet of prANa dEvaru. This can be construed as 'asurAH'. Or else if we read the same as 'asuShu rataH asuraH', where asuShu = in all jIva-s, and rataH = vAyu dEvaru exists. Thus ParamAtma (pAda paMkEja) is served by vAyu dEvaru & bhAgavatOttama viShNu bhakta-s like prahalAda & others who were born in the daitya kula. parama maMgala svarUpi ParamAtma is parama pavitra. His vibhUti rUpa in the jIva-s is the reason for their beauty.
ParamAtma can perform all krIDa-s and He is the also the kriyA pravaRtaka. In the name rAma, ra = strength, ama = one who gives strenghth to bhUmi, AkAsha . or else, ra = tuppa (ghee) - a dictionary meaning. Another meaning for ra = milk. 'A' = in all the cows, 'mAti' (niRmAti) = produces, thus rAma nAmaka ParamAtma. kamaladaLAyatAxa ParamAtma is the one who binds is with kaRma and it is He alone who can release us from this bondage of kaRma by way of kaRma vimOchana. There is none other who can do this. ParamAtma alone is the cure for this diseased saMsAra. He is thus 'bhava rOga vaidya'. When one appeals to Him, "Oh ParamAtma, kulasvAmi, please pardon my pApa and purify me and release me from this bondage of saMsAra and grant me the anugraha of your daRshana", then the kind paramAtma would remove our obstacles and always protect us. danuja divijaroLiddu avarava ranusarisi kaRmagaLa mALpanu jananamaraNAdyakhiLadOShavidUra emmoDane janisuvanu jIvisuva saMra xaNeya mADuvanella kAladi dhanava kAyidiha saRpanaMtanimitta bAMdhavanu...HKAS_12-31 danuja = in the daitya jIva-s from kali till the blade of grass divijaroLu = in the mukti yOgya dEvata-s from brahma till the blade of grass iddu = existing as aMtaRyAmi avarava = in those trividha jIva-s anusarisi = according to their swarUpa
yOgyata kaRmagaLa = liMga dEhagata kriya-s according to their anAdi kaRma-s mALpanu = brings the jIva-s from the asRîjya to sRîShTi - gives them sthUla dEha - does and makes them do the kaRma-s and makes them exhibit their svabhAva & prayatna janana = birth maraNa = death Adi = primarily these akhiLa = and all other dOShavidUranu = does not have these blemishes - meaning He has no birth or death and other duHkha experienced by jIvas emmoDane = during birth he remains as biMba rUpi aMtaRyAmi janisuvanu = enters the sthUla dEha of the jIva jIvisuva = exists until the jIva lease the sthUla dEha ella kAladi = at all times i.e. during asRîjya state, during sRîShTi and mukti state saMraxaNeya mADuvanu = protects the jIvas in the sthUla dEha of their respective yOnis dhanava kAyidiha = protects the hidden secret treasure saRpanaMte = like a snake animitta bAMdhavanu = ParamAtma is not in any way benefited by the jIva. However, in order to protect the dependent jIva, He remains with them as their aMtaRyAmi without expecting anything from the jIva and remains infinitely related to the jIva. ParamAtma exists as aMtaRyAmi in all the daitya-s. The daitya-s are primarily enemies of ParamAtma and His devotees. They are tamO yogya jIva-s.
ParamAtma also exists as aMtaRyAmi in the mukti yOgya jIva-s who have sAtvika svabhAva. The madhyama jIva-s i.e the nitya saMsArins are also considered here for the sake of discussion. The svarUpa of jIva is nitya, anAdi and is in control of ParamAtma. ParamAtma does and makes us do various kaRma-s according to the svarUpa yOgyata and anAdi kaRma of the jIva. He does not exhibit disparity to them. The satva guNa-s of the dEvata-s are their svarUpa dhaRma and demonstrate their kaRma accordingly. The tamO yOgya daitya-s demonstrate enmity towards ParamAtma according to their svarUpa and create trouble for sajjana-s too. ParamAtma does and makes them do these pApa kaRma-s. Through the rajO jIva-s who are nitya saMsArins, ParamAtma does and makes them do mishra kaRma-s. ParamAtma is indestructible. The jIva is born in the sthUla dEha and is therefore subjected to birth and death. ParamAtma is not so affected. He is entirely different from all the jIva-s. When the jIva is born in the womb of the mother, the biMba enters the sthUla dEha, from that time onwards and He stays along with the jIva as 'jIva' in the sthUla dEha. dEhAMtaRgata ParamAtma causes the growth of the child from youth to old age. Therefore, the jaDa sthUla dEha & the aMtaRyAmi Isha are different. Thus jaDa-Isha bhEda is established.
ParamAtma exists in the biMba-pratibiMba relationship in the sthUla dEha. Just as a relative in the real world would come to our help in our difficulties, in the same way ParamAtma arrives to help His true devotes at the time of their difficulties without expecting anything from them and remains infinitely related to the jIva. A snake protects the wealth in the ground but the snake is no way benefited by this act. In the same way, ParamAtma takes the responsibility of protection and well being of the jIva. bisaruhAptAgasadi tAnuda yisalu vRîxaMgaLa neLalu pasa risuvuviLeyoLu astamisallallE lInipavu shvasana mukhyamarAMtarAtmaka noshadoLirutippavu I jagatraya basiroLiMbiTTella kaRmava tORpa nOLparige... HKAS_12-32 bisaruha = lotus flower Apta = sURya (friend of lotus) tAnu = he (sURya) Agasadi = in the space (sky) udayisalu = when the sun rises vRîxaMgaLa = trees neLalu = shade iLeyoLu = on the earth pasarisuvuvu = would spread astamisalu = when the sun sets alallE = in those trees lInipavu = would withdraw shvasana mukhya = primarily vAyu dEvaru amara = dEvata-s aMtarAtmakana = in aMtaRyAmi biMba rUpi ParamAtma vashadoLirutippavu = exists in His control (He is the jagat niyAmaka) I jagatraya = in the trilOka-s of svaRga, bhU
& pAtALa and the trividha jIva-s therein basiroLu = in His womb iMbiTTu = gives them protection during praLaya ella kaRmava = all the kriya-s nOLparige = those who meditate on Him with proper j~nAna tORpa = would show sURya is the friend (Apta) of lotus flower. bisa - water, bisaruha - flower which comes out from the water surface (lotus). When the Sun rises in the sky we can see the shade of the trees on the suface of the earth. When the sun sets, the same shade just disappears in the tree. biMba rUpi ParamAtma is like the tree and all the jIva-s are like the shade of the tree. Just as the shadow is in control of the tree, in the same way all the jIva-s are in control of ParamAtma. mukhya prANa dEvaru is prime prati biMba of ParamAtma and he is the pravaRtaka for all actions. ParamAtma exists as biMba in vAyu dEvaru and other dEvata-s and therefore this jagat is under the control of ParamAtma. svaRga, bhU & pAtALa of this brahmaMDa and the trividha jIva-s therein are protected in His womb during praLaya. vishvAdhAra ParamAtma who is also vishva niyAmaka exists in the jIva-s and does and makes them do all the kARya-s. Those devotees who meditate on His rUpa-s obtain His daRshana. 'kaRmava tORpa nOLparige' can be understood in two ways:1) Although He does all the biMba kriya-s existing as jIvAMtaRyAmi, He makes the jIva
feel that all the kaRma-s are done by the jIva. 2) Those dhyAnOpasaka-s who leave their ahaM-mamakAra kaRtRîtva and truly believe that He is the doer of all kArya-s obtain His niyAmaka daRshana Sunrise is akin to jagat sRîShTi and Sun set is akin to praLaya. The jagat comes life by sR^ShTi just as the shadow comes into existence by the action of sunrise. During praLaya, the entire jagat remains the womb of ParamAtma, just as the shadow disappears into the tree during sunset. tribhuvanaikArAdhya laxmI subhujayugaLAliMgitAMga svabhu sukhAtma suvaRNavaRNa supaRNavaravahana abhayadAnaMtARka shashisa nnibha niraMjana nityadali tana gabhinamisuvarigIva saRvARthagaLa taDeyadale...HKAS_12-33 tribhuvana = by all the jIva-s of this brahmAMDa aika =He alone ArAdhya = worth doing pUja to laxmI = shrI ramA dEvi subhujayugaLa =very pure hands AliMgitAMga = embraced svabhu = He is His own Lord (saRvataMtra svataMtra) sukhAtma = imperceptible AnaMda svarUpi suvaRNavaRNa = brilliant golden sharIra supaRNavara = garuDa (one who has wings) vahana = as His vehicle abhayada = fearlessness to His bhakta-s anaMta = infinite aRka = sURya
shashi = chaMdra sannibha = shining as powerful as infinite crores of Sun & Moon niraMjana = dOSha dUra ParamAtma nityadali = always tanagabhinamisuvarige = those bhakta-s who offer their obeisance to Him saRvARthagaLa = their wishes according to their yOgyata taDeyadale = very soon Iva = would give This jagat consists of 14 lOka-s, whereas the 3 lOka-s of svaRga lOka, bhU lOka & pAtALa lOka are frequently referred in discussions. These are called 'tribhuvana'. ParamAtma is praised by the sajjana jIva-s residing in 'tribhuvana'. ParamAtma is saRvOttama, there none equal to Him, forget anyone being greater than Him. He is the permanent support for laxmI dEvi. During mahapraLaya, ParamAtma remains gripped to laxmI dEvi. He is also called maMgaLAMga. All the sEva offered to ParamAtma must be offered through laxmI dEvi. ParamAtma is saRvataMtra svataMtra and He exhibits His mahima with ease. He does not expect anything from anyone. Thus He is also called 'svabhU'The word bhUH is referred in VS nAma referred below:aniRviNNaH sthaviShThOObhURdhaRmayUpO mahAmakhaH naxatranemiRnaxatrI xamaH xAmaH samIhanaH...V S nAma shlOka 47 where 'bhUH' - The All-Supporter, 'bhu bhava' - to be - He who exists, without any
other support. svabhU ParamAtma is also imperceptibly AnaMda svarUpi. He has infinite AnaMda thus 'sukhAtma'. sukhAtma ParamAtma has garuDa as His vehicle. The two wings of garUda shine like gold (suvaRNavaRNa). Therefore ParamAtma is also referred as 'supaRNavaravahana'. He protects His devotees from danger and injects fearlessness (abhayadaprada) in His bhakta-s. The radiance of ParamAtma is equivalent to infinite light emitted by sURya & chaMdra. Therefore He has the power of heat which is infinite times that of the Sun and the power to cool which is infinite times that of the moon. He thus has the power to destroy infinite pApa-s and bestow infinite happiness to His devotees (anaMta aRka shashi sannibha). It is impossible to state those parameters in terms of any equivalents known to humans.He is thus referred as niraMjana nAmaka ParamAtma. Those devotees who who always trust niraMjana nirupamAnaMdAtmaka ParamAtma and offer their obeisance - saShTAMga namaskAra - i.e. referring to urasA shirasA dRîShTyA manasA vachasa tathA | padbhyaM karAbhyaM jAnubhyAM praNAmo aShTAN^ga IritaH || (kRîshhNAmRîta-mahARNava) Gist: - Offer obeisance with chest (heart), head, eyes (sight), mind, oral stotra recitation, and knees on the floor, hands folded, and with knowledge.
- such devotees are always granted wishes according to their yogyata kavigaLiMdali tiLidu prAtaH savana madhyaMdinavu sAyama savanagaLu vasu RîdrarAdityaroLu rAjisuva pavananoLu kRîti jaya sumAyA dhavana mURtitrayava chiMtisi divasaveMbAhutigaLiMdaRchisuta sukhisutiru.....HKAS_12-34 prAtaHsavana = morning time madhyaMdinavu = afternoon time sAyamasavanagaLu = evening times vasu = aShTa vasu-s who are the abhimAni-s for morning time Rîdraru = EkAdasha Rîdra-s who are the abhimAni-s for afternoon time AdityaroLu = dvAdashAditya-s who are the anhimAni-s for the evening time rAjisuva = exits as chEShTA pravaRtaka-s pavananoLu = jIVottama vAyu dEvaru kRîti dhava = kRîtipati pradyumna ParamAtma jaya dhavana = jayApati saMkaRShaNa nAmaka ParamAtma sumAyAdhavana = mAyApati vAsudEva nAmaka ParamAtma mURtitrayava = the 3 rUpa-s chiMtisi = meditate in our manas kavigaLiMdali tiLidu = understand thins from j~nAni-s divasaveMba = a day consisting of the three times (morning, afternoon & evening) AhutigaLiMda = as oblation aRchisuta = as pUja sukhisutiru = be happy While performing yaj~na / yAga it is usual to offer oblation three times
which is refered as "trisavana". trisavana-s are understood as under:-
The
1) prAtaHsavana - the time period from sunrise to noon 2) madhyaMsavana - the time period from noon to sunset 3) sAyaMsavana - the time period from sunset to sleep time The life of a human is akin to performing a yaj~na. This is called 'Ayuryaj~na' The average life of a human being is 100 years (saMvatasara) We are all aware that 1 saMvatsara = 12 mAsa (months) However, if for the sake of this stanza and the next two stanzas, we consider that 1 saMvatsara* = 10 mAsa + 10 divasa (days) + 20 ghaTika (1 ghaTika = 24 minutes) + a few seconds Then 100 years of our life span would be equal to get translated to 116 saMvatsara* (simple arithmetic -:) Considering months + minutes, we 100 years of that 116 saMvatsara* = 1160 1160 days + (20x24x116) derive that 116 saMvatsara* = human life
This is what JagannAtha dAsa describes as 'ShODashOttarashata varuShadali' = 116 years of human life in the forthcoming HKAS_12-36 These 116 years of life are segregated as prataH savana (24 yrs), madhyaM savana (44 yrs) & sAyaM savana (48 yrs). Their respective abhimAni dEvata-s and the bhagavadrUpa-s are tabulated below for a
quick reference. no. 1 2 3 savana prAtaH madhya M sAyaM Time Age period (yrs) Sunrise 0 to noon 24 Noon to 25 sunset 68 Sunset to sleep 69 116 abhimA rUpa ni to aShTava pradyu su-s mna to EkAdash saMkaR aRîdra- ShaNa s to dvAdash vAsudEv Aditya-s a
For the list of aShTavasu-s, EkAdashsha Rîdra-s & dvAdashAditya-s, please refer HKAS_08-27 in http://dvaita.info/pipermail/dvaitalist_dvaita.info/2005-December/001266.html and discussions following that posting. mukhya prANa dEvaru exists and in the, for the list of aShTavasu-s, EkAdashsha Rîdra-s & dvAdashAditya-s and does vyapAra-s according to time and he is the niyAmaka. In the aShTavasu-s vAyu dEvaru does the vyApAra-s with pradyumna as prEraka is the kAla pravaRtaka. Correspondingly saMkaRShaNa & vAsudEva do these vyApAra-s in EkAdashaRîdra-s & dvAdashAditya-s. In this way, way must consider our life span to be a yaj~na meditating on the rUpa-s of pradyumna, saMkaRShaNa & vAsudEva respectively at those stages, understanding this brahmaj~nAni-s one must offer them to puruSha nAmaka ParamAtma as oblation. JagannAtha dAsa appeals to us to be happy by doing so. chaturaviMshatyabda vasudE
vategaLoLu pradyumnanippanu chatushchatvAriMshatigaLali saMkaRShaNAkhya hutavahAxanoLihanu mAyA patiyu hadinAradhika dvAtriM shati varuShagaLalippanAdityanoLu sitakAya....HKAS_12-35 chaturaviMshati = 24 (twenty four) abda = 24 years (morning of our life i.e the first phase of our life) vasudEvategaLoLu = in the aShTavasu-s who are the prAtaH savana abhimAni-s pradyumnanippanu = kRîtipati pradyumna nAmaka ParamAtma in the 8 rUpa-s as vAyvyAMtaRgata chatushchatvAriMshatigaLali = in the next 44 (forty four) years of our life (madhyahna savana) hutavahAxanoLu = (fire in eye of the forehead) in the EkAdasha Rîdra-s (11 Rîdra-s) saMkaRShaNAkhya = jayApati saMkaRShaNa nAmaka ParamAtma ihanu = exists hadinAradhika dvAtriMshati varuShagaLali = 16 +32 = 48 years, i.e in the next 48 years of our life (sAyaMsavana) ippanu AdityanoLu = in the dvAdashAditya-s (12 Aditya-s) sitakAya = sharIra with pure j~nAna & AnaMda mAyApatiyu = mAyApati vAsudEva nAmaka ParamAtma (in 48 rUpa-s) in the third phase of our life (sAyaMsavana) as kAlAbhimAni & kAlAMtaRgata Reconsider the table stated in previous stanza. No savana Time period Age (yrs) abhimA ni rUpa
1 2 3
aShTava pradyu su-s mna madhya 25 to EkAdash saMkaR M 68 aRîdra- ShaNa s sAyaM Sunset 69 to dvAdash vAsudEv to sleep 116 Aditya-s a The first 24 saMvatsara-s of our life are prAtaH savana where the aSTavasu-s are the abhimAmi-s in whom bhAratIramaNa mukhya praNAMtaRgata kRîtipati pradyumna ParamAtma exists. The next 44 saMvatsara-s of our life are madhyaM savanna where the EkAdashaRîdra-s are the abhimAmi-s in whom bhAratIramaNa mukhya praNAMtaRgata jayApati saMkaRShaNa ParamAtma exists. The third stage of the next 48 saMvatsara-s of our life are sAyaM savana where the dvAdashAditya-s are the abhimAmi-s in whom bhAratIramaNa mukhya praNAMtaRgata mAyapati ParamAtma exists. All this totals to 116 saMvatasara-s which is the same as 116 rUpa-s. A person must meditate on pradyumna first 24 years of his life, on saMkaRShaNa next 44 years and vAsudEva for next years and offer the same as Ahuti ParamAtma for for 48 to
prAtaH
Sunrise to noon Noon to sunset
0 to 24
It must be known that for prAtaH savana among the aShTavasu-s only agni is the pradyumna, for madhyaM savana only kailAsapati Rîdra is saMkaRShaNa and for sAyaM savana only vivasvAn nAmaka sURya is vAsudEva.
ShodashOttarashata varuShadali shODashOttarashata surUpadi krIDisuva vasuRîdrAdityaroLu satisahita vrIDavillade bhajipa bhaktara pIDisuva duritoughagaLa dU rODisuta baLiyali biDade nelasippa bhayahAri....HKAS_12-36 ShODashOttarashata varuShadali = 116 years of human life ShodashOttarashata = 116 numbers surUpadi = 24 pradyumna rUpa-s + 44 saMkaRShana rUpa-s + 48 vAsudEva rUpa-s vasu = in the aShTa vasu-s for 24 saMvatsara-s as 24 pradyumna rUpa-s Rîdra = in the EkAdasha Rîdra-s for 44 saMvatasara-s as 44 saMkaRShaNa rUpa-s AdityaroLu = in the dvAdashAditya-s for 48 saMvatasara-s as 48 vAsudEva rUpa-s satisahita = along with equivalent number of 116 number of ramA rUpa-s krIDisuva = resides in the humans life of 116 years vrIDavillade = shamelessly - one need nor be shameful of praying to God bhajipa = those who praise Him bhaktara = bhakta-s pIDisuva = troublesome duritoughagaLa = pApa-s dUrODisuta = keeps them far away bhayahAri = ParamAtma - the remover of fear baLiyali biDade = without leaving His devotees nelasippa = remains as biMba In a life span of 116 saMvatsara-s, kAlAMtaRgata, kAlarUpi ParamAtma pervades in the aShTa vasu-s for the first 24 saMvatsara-s as 24 pradyumna rUpa-s, in the
EkAdasha Rîdra-s for the next 44 saMvatasara-s as 44 saMkaRShaNa rUpa-s and in the dvAdashAditya-s for the last 48 saMvatasara-s as 48 vAsudEva rUpa-s. One must pray shamelessly in front of ParamAtma, without fearing about what others would think about us. We should be shameful about the excessive pleasures we desire in the material world and not about our meditation in front of ParamAtma. Those devotees who do so would always be protected by ParamAtma - by driving away their troublesome pApa-s and fears. It is therefore essential that one must realize that he is offering his life as yaj~na oblation thinking that it is 'viShNu preRNeyA viShNu prItyaRthaM" in every saMvatsara, ayana, Rîtu, mAsa, paxa, dina, yAma, muhuRta, ghaLige etc.This prevents 'apamRîtyu' untimely death, bestows good quality life, gets good health - all by the anugraha of ParamAtma. mUradhika eMbhattu sahasrai nUru ippattenipa rUpadi tOrutippa divAnishAdhiparoLage nityadali bhAratI prANaroLagiddu ni vArisuta bhaktara durita hiM kAra nidhana prathama rUpadi pitRîgaLane poreva......HKAS_12-37 mUradhika eMbhattu sahasra = 83000 ainUru ippattenipa = 520 rUpadi = 83520 bhagavadrUpa-s divAdhiparoLage = in the divAbhimAni dEvata-s nishAdhiparoLage = in the rAtri abhimAni dEvata-s
tOrutippa = exists in them nityadali = everyday bhAratI = vAyu patni bhAratI dEvi prANaroLagiddu = as aMtaRyAmi in mukhya praNa dEvaru bhaktara = bhagavad bhakta-s i.e. savanatrayAMtaRgata bhagavadrUpOpAsaka-s durita = pApa-s done during the day nivArisuta = keeping them away hiMkAra = in His hiMkAra rUpa nidhana =as nidhana nAmaka prathama rUpadi = by His hiMkAra rUpa pitRîgaLane =our pitRî-s who have been responsible for our sthUla sharIra poreva = would protect 'mUradhika eMbhattu sahasrainUru ippattenipa rUpadi' i.e. 83520 rUpa-s of ParamAtma is understood from the following table considering that each year has 360 days and 360 nights as under:Years 24 44 48 116 Days 8640 15840 17280 41760 Nights 8640 15840 17280 41760 Total 17280 31680 34560 83520 rUpa-s pradyumn a saMkaRSh aNa vAsudEva Total rUpas
In these 83520 rUpa-s ParamAtma exists in humans, in the rAtryAbhimAni dEvata-s as bhAratI dEvi and divAbhimAni dEvata-s as bhAratIramaNa mukhya praNAMtaRgata rUpa-s and recognize the day and night times. Those devotees who meditate on these thoughts and offer their daily lives as Ahuti to ParamAtma are absolved for pApa-s done by them during day and night.
Ref: saMkaRShaNO hi saMhaRtA pradyumnAH parameshvaraH hIMkAra iti saprOktO hIti sRîShTrudIRyatE prastAvO nidhanaM chApi saMkaRShaNa udAhRîtaH ----ChAMdOgya bhAShya 2nd adhyAya hiMkAra shabda vAchya ParamAtma destroys the pApa-s done during the day and nidhana shabda vAchya ParamAtma destroys the pApa-s done during the night depending on the person's level of anusaMdhAna and protects the pitRî-s of the person. A portion of the accumulated puNya-s or pApasaccumulated according to the yOgyata of the jIva is taken away by hiMkAra in favor of the pitRî-s who have given us this sthUla dEha and protect them suitably. Since our parents are responsible for providing us this sthUla dEha, they are entitled for a portion of the puNya-s or pApa-s. buddhi pURvaka uttamOttama shuddha URNAMbarava paMkado Ladi tegeyalu lEpavAguvudE parIxisalu padmanAbhanu saRvajIvaro LiddarEnu guNatrayagaLiM baddhanAguvanEnO nitya sukhAtma chinmayanu...HKAS_12-38 buddhi pURvaka = intentionally uttamOttama = excellent shuddha = very pure URNAMbarava = wool blanket / cloth paMkadoLu = muck addi tegeyalu = dip well and remove parIxisalu = if that is examined lEpavAguvudE = would that muck spoil or stick to the blanket? padmanAbhanu = in the same way,
padmanAbha rUpi ParamAtma saRvajIvaroLu = in the trividha jIva-s iddarEnu = existing as aMtaRyAmi in the trividha jIva-s guNatrayagaLiM = triguNa-s which are equivalent of muck baddhanAguvanEnO = would He get attached to them? nitya = ever sukhAtma = AnaMdamayi - full of happiness chinmayanu = ParamAtma who has a body mass of j~nAna & AnaMda If we dip a pure wool cloth / blanket in muck, the muck does not stick to the woolen cloth. In the same way, although ParamAtma exists as jIvAMtaRyAmi from anAdi kAla and He does all the kaRma-s on behalf of the jIva and makes them do the same via tatvAbhimAni dEvata-s and obtains them the kaRma phala for the experience of the jIva. Being satva guNa pravaRtaka, He makes us do puNya kaRma-s. Being rajO guNa pravaRtaka, He makes us do mishra kaRmas. Being tamO guNa pravaRtaka, He makes us do pApa kaRma-s via daitya-s. pratibiMba kARya-s are directed as per the biMba kARya. Although He remains in as aMtaRgata in the guNa-s, He is not bound by those guNa-s, whereas the jIva is bound by triguNa-s. ParamAtma remains as unaffected as the wool cloth. sakala dOShavidura shashi pA vaka sahasrAnaMta sUrya prakara sannibhagAtra lakumIkaLatra suramitra vikhanasAMDadoLippa brahmA dyakhiLa chEtanagaNakE tAnE sakhanenisikoMDakuTilAtmakanippanav
araMte....HKAS_12-39 sakala dOShavidura = He who is away from all dOSha-s shashi = chaMdra pAvaka = agni sUrya = sURya sahasrAnaMta = infinite thousands prakara = powerful light sannibha = one who has that much radiance gAtra = has that sharIra lakumIkaLatra = laxmIpati ParamAtma suramitra = ParamAtma, who is the Friend of brahma & other dEvata-s vikhanasAMDadoLu = in this brahmaMDa ippa = exists akhiLa = entire chEtanagaNakE = bhakta-s tAnE = biMba rUpi ParamAtma Himself sakhanenisikoMDu = as a Friend who comes to help at the time of need akuTilAtmakanu = One who has no dOSha-s ippanu avaraMte = exists as jIvAkAra, jIvaMtaRyAmi but remains bizarrely different from the jIva ParamAtma does not have any dOSha-s. The jIva is affected by the cycle of birth and death. All the jIva-s are bound by triguNa-s. Although He is jIvAMtaRyAmi, He is not affected by the anAdi kaRma of the jIva nor the triguNa-s. This is the anAdi nitya bhEda between jIva and Isha. The power of light released by ParamAtma is more than that of the radiance of crores of Suns & Moons and we describe this as anaMtakOTi sURya prakAsha. This is just oupachArika as we are unable to describe better than this. Thus the light emitted by sURya, the pleasantness of chaMdra has the power to destroy all pApa-s.
ParamAtma is affectionate towards brahma and other dEvata-s and He always supports them. Indeed, He constantly protects His sAtvika devotees by destroying their pApa-s. He does and makes them do sAdhana according to their yOgyata and provides them svarUpAnaMda mukti sukha whereas He exists as aMtaRyAmi in bad persons too but remains 'akuTilAtmakanu' - One who has no dOSha-s. dEshabhEdagaLalli ippA kAshadOpAdiyali chEtana rAshiyoLu nelesippanavyavadhAnadali niruta shrIsahita saRvatra niravA kAsha koDuvaMdadali koDuta ni rAsheyali saRvAMtarAtmaka shObhisuva sukhadA....HKAS_12-40 dEshabhEdagaLalli = in different countries ippa = exists / pervades AkAshadOpAdiyali = like the space chEtanarAshiyoLu = trividha chEtana-s niruta = always avyavadhAnadali = always connected (vyavadhAna - not connected) nelesippa = exists as biMba rUpi shrIsahita = along with ramA dEvi saRvatra = at all places niravAkAsha = pervades completely koDuvaMdadali = just as it gives koDuta = provides all the wishes of his bhakta-s nirAsheyali = without expecting anything from His devotees saRvAMtarAtmaka = as aMtaRyAmi in all the jIva-s shObhisuva = stands out sukhada = One who gives happiness to His devotees
AkAsha pervades everywhere, inside the pot, outside the pot, inside the house, outside the house, in all countries, in all places, inside the brahmAMDa, outside the brahmAMDa. This is referred as 'dEshabhEda'. In the same way, sRîShTi kaRta ParamAtma pervades in the trividha jIva-s who are brought to sRîShTi by Him. ParamAtma is like the AkAsha which pervades everywhere. The connection between jIva and aMtaRyAmi ParamAtma is anAdi nitya and He is inseperable from them. Such biMba rUpi ParamAtma pervades completely in all places along with ramAdEvi at all places & all times. svaramaNa ParamAtma pervades in the jIvas for their progression in life, does and makes them do all the kriya-s and does not expect any benefit from the jIva. This is His svarUpa dhaRma. saRvAMtarAtmaka ParamAtma pervades in the jIva-s and bestows them their desires on earth and nityanaMda after life. shrIvirIMchAdyamaragaNa saM sEvitAMghri sarOja I jaDa jIvarAshigaLoLahorage nelisiddu nityadali sAvakAshanu enisi tanna ka LEvaradoLimbiTTu salahuva dEva dEvakiramaNa dAnavaharaNa jitamaraNa....HKAS_12-41 shrI = axara nAmaka laxmI dEvi virIMchAdi = 'xara' class of jIva-s from brahma downwards
amaragaNa = all the dEvata-s saMsEvita = well served by them AMghri sarOja = Lotus Feet I jaDa jIvarAshigaLa = in all the jaDa-s and the sthAvara & jaMgama jIva-s oLage = as aMtaRyAmi in the svarUpa horage = in the iMdriya-s nityadali = always nelisiddu = exists sAvakAshanu enisi = called as the Supporter tanna kaLEvaradoLu = in His womb during mahA praLaya iMbiTTu = gives support salahuva = protests all the jIva-s dEva = kRîShNa dEvakiramaNa = son of dEvaki dAnavaharaNa = killer of daitya-s jitamaraNa = One who is not affected by the cycle of birth and death As we know, sthAvara jIva-s are those that cannot move from place to place There are 6 kinds of sthAvar jIva-s as under:1) vanaspati - those which bear fruits without bearing flowers e.g. jackfruit 2) OShadhi - the produce dries almost as soon as it bears fruit e.g.rice crop 3) Creepers - those that grow on other plants and trees e.g. beetle leaves, pepper, 4) vIrudha - those that are strong outside but hollow inside e.g. bamboo 5) tRîNa - e.g. grass, daRbhe 6) vRîxa - big trees e.g. mango, tamarind jaMgama jIva-s are those that can move from place to place. There are 3 kinds of jamgama jIva-s as under:1) khEchararu - those that have wings fly in space e.g. birds, insects - dEvata-s too fall in this category 2) bhUchararu - those that move about on earth e.g. humans, animals, worms
3) jalachararu - those that move under water - fish, whale, etc. ParamAtma pervades in the iMdriya-s of the sthUla dEha and all the parts there in. ParamAtma protects all the jIva-s that He has brought into sRîShTi by sheltering them in His womb at the time of praLaya. Another name for ParamAtma is 'dEvaH' as referred in ViShNusahasra nAma as under:udbhavaH xObhaNO dEvaH shrIgaRbhaH paramEshvaraH karaNaM kAraNaM kaRtA vikaRtA gahanO guhaH .. VS nAma shlOka-41 dEvaH - He who sports Himself. He plays with the jIva-s by binding them with prakRti. It also includes the play of creation, the desire to conquer the enemies of gods, functioning in all beings, shining in all beings, being praised by the holy men, pervading all, etc., as the reasons for His being the only dEva. There is only one God who is hidden in all things that exist - in support. dEva nAmaka ParamAtma is also referred as 'dEvaki ramaNa'. 'ramaNa' has several meanings, one who plays about, husband, lord. However, saMkaRShaNa oDeyar considers this as dEvaki putra. Since laxmI dEvi has the power to provide mOxa sukha to the dEvata-s, she is also called dEvakI, thus ParamAtma being laxmI pati He is called dEvaki ramana. This dEvaki ramaNa is the destroyer of daitya-s and He is free from the cycle of birth
& death. mAsa oMdake pratidivasadali shvAsagaLu ahavaShTa chatvA riMshati sahasrAdhikAru sulakSha saMkhyEyali haMsa nAmaka hariya ShODasha I shatAbdadi bhajise oliva da yA samudra kuchElagOlidaMdadali dinadinadi......HKAS_12-42 pratidivasadali = in one day (in 24 hrs) mAsa oMdake = in a span of one month shvAsagaLu = breath (breathing in and out) Aru sulakShadhika = 600000 plus chatvAriMshati aShTasahasra =48000 times (meaning - breathing 648000 times per month i.e. 21600 x 30 = 648000 times) ahavu saMkhyEyali = are there in so many numbers haMsa nAmaka hariya = haMsa nAmaka ParamAtma who is the prEraka for breathing in and breathing out ShODasha I shatAbdadi = in the 116 years of human life bhajise = understand that this is the pUja for haMsa nAmaka ParamAtma kuchElagOlidaMdadali = just as He bestowed His anugraha to sudAma dayA samudra = the kind Lord oliva = would give His daRshana dinadinadi = every day Ref:nityaM hInOkhilaiH dOShaiH sArarUpO yatO hariH haMsa ityuchyatE tasmAdvAyusthaH shuShiShamnataH ... kaThakOpanishad mukhya prANa dEvaru does 21600 shvAsa japa-s in the sthUla dEha of the trividha jIva-
s. ParamAtma who is sakala dOSha vidUra and AnaMda svarUpi is called haMsa. The haMsa maMtra, 'haMsa-sOhaM-svAhA' designed by vAyu dEvaru, is performed by vAyu dEvaru as shvAsa japa in the trividha jIva-s according to their svarUpa yOgyata and offered to haMsa nAmaka ParamAtma and bestows results to the jIva-s according to the orders of ParamAtma This translates to 648000 japa-s per month for 116 years (ShODasha I shatAbdadi). Those devotees who realize that this japa is the pUja for haMsa nAmaka ParamAtma, who is the prEraka for breathing in and breathing out in the 116 years of human life, the kind Lord would give His daRshana to them just as He bestowed His anugraha to sudAma. sthUladEhadoLiddu varuShake ELadhika eppattu laxada mEle eppattAru sAvira shvAsa japagaLanu gALidEvanu karuNadali I rELu lOkadoLuLLa chEtana jAladoLu mADuvanu trijagadvyApta paramApta........HKAS_12-43 gALidEvanu = jIvOttama anila nAmaka vAyu dEvaru sthUladEhadoLiddu = existing the sthUla dEha of the trividha jIva-s varuShake = in a saMvatsara of 360 days ELadhika eppattu laxada = 77 lakhs (77, 00, 000) mEle eppattAru sAvira = plus 76000 shvAsa japagaLanu = 77, 76, 000 shvAsa japa-s (21000 x 30 x 360 = 7776000) IrELu lOkadoLuLLa = existing in 14 lOka-s chEtanajAladoLu = in the trividha jIva-s mADuvanu = does these shvAsa japa-s in
those respective jIva-s according to their yOgyata karuNadali = with kindness trijagadvyApta = pervading in the trilOka-s paramApta = best friend of the devotees mukhya prANa dEvaru does the vyApAra of shvAsa kriya in the sthUla dEha of the trividha jIva-s and controls their life span. mukhya prANa does 21600 haMsa maMtra japa in the trividha jIva-s and facilitates their attainment of trividha phala-s according to their yOgyata. In a year of 360 days, he does 21600 x 30 x 360 = 77, 76, 000 shvAsa japas according to their yOgyata. anila nAmaka mukhya prANa is also called gALi dEvaru. He offers all the japa done by him at the Lotus Feet of haMsa nAmaka ParamAtma. The trividha jIva-s in the 14 lOka-s thus obtain their respective phala-s according to their yOgyata. vAyu dEvaru completely pervades in the svaRga, maRtyu & patALa lOka-s. He is the primary spokesperson of biMba rUpi ParamAtma. jIvOttama vAyu dEvaru being the representative of ParamAtma remains affectionate to all jIva-s. All the kaRma-s of the trividha jIva-s are provoked by vAyu dEvaru at the instance of ParamAtma. ParamAtma is the prEraNa for vAyu, vAyu is the prEraNa for tatvAbhimAni dEvata-s and the tatvAbhimAni dEvata-s are the prEraNa for the jIva. This is the order of biMbapratibiMba kriya. Ireradu dEhagaLoLiddu sa mIradEvanu shvAsa japa nA nUradhikavAgippa eMbhattAru sAhasra tA rachisuvanu divasa oMdake
mUruvidha jIvaroLagiddu kha rAri karuNAbalavideMtuTO pavanarAyanoLu....HKAS_12-44 samIradEvanu = jIvOttama vAyu dEvaru Ireradu = 2 +2 =4 dEhagaLoLiddu = residing in the sharIra divasa oMdake = 21600 japa-s per day nAnUradhikavAgippa eMbhattAru sAhasra = 86400 shvAsa japa = haMsAkhya shvAsa japa-s mUruvidha jIvaroLagiddu = existing in the trividha (sAtvika, rAjasa & tAmasa) jIva-s tA rachisuvanu = designed by vAyu dEvaru according to the svarUpa yOgyata of the jIvas, vAyu dEvaru does and makes the jIva do the same pavanarAyanoLu = in jIvOttama vAyu dEvaru kharAri = rAma nAmaka ParamAtma who killed the kharAri asura karuNAbala = the strength of sympathetic ParamAtma ideMtuTO = it is so special 'Ireradu dEhagaLoLiddu' - existing in the 4 dEha-s, which generally means svarUpa, liMga, aniruddha and sthUla dEha-s. However, according to saMkaRShaNa oDeyar, the 4 dEha-s are the adhikAri sthUla dEha, the sthUla dEha of this sthUlagata dEvata-s, sthUla dEha of rajO guNa pravaRtaka nitya saMsArins & the sthUla dEha of the tamO guNa pravaRtaka tamO yOgya-s Or else, svEdaja, aMDaja, udbhija & jarAyaja can be considered as the 4 dEha-s. According to the previous stanza and the interpretations of saMkaRShaNa oDeyar,
vAyu dEvaru pervades in the sthUla dEha and does the shvAsa japa-s and not in the svarUpa, liMga or aniruddha dEha.. However, almost all the other authors say that we should read 'Ireradu dEhagaLoLiddu' as - svaRupa sharIra, liMga sharIra (lying on the svarUpa sharIra), aniruddha sharIra (which is the cause of the birth & death) and the sthUla sharIra. This has been discussed at length in HKAS_09-12 refer http://dvaita.info/pipermail/dvaitalist_dvaita.info/2006-January/001331.html vAyu dEvaru is also called samIra. vAyu dEvaru pervades in the 4 dEha-s and performs the haMsa maMtra shvAsa japa-s which is designed by him and makes the jIva perform the same and bestows different phala-s according to their adhikAra as under:1) By uttering 'haMsa', the satvika jIva-s obtain nityAnaMda mOxa 2) By uttering 'svAhA' the nitya saMsarins get mishra phala 3) By uttering 'sOhaM' the tamO yOgya-s obtain aMdhatamassu Lord rAma killed the two daitya-s called khara & dUShaNa during rAmAvatAra. Therefore ParamAtma is called 'kharAri'. Such ParamAtma showed His kindness to hanumAn by giving him the opportunity to embrace Him. We can imagine the benevolence which vAyu dEvaru enjoys with ParamAtma. shrIdhava jagannAthaviThalanu tA dayadi vadanadoLu nuDidO pAdiyali nA nuDidenallade
kELi
budhajanaru sAdhuliMga pradaRshakaru ni ShEdhisidarEnahudu ennapa rAdhavEnidaroLage pELvudu kOvidaru...HKAS_12-45
tiLida
shrIdhava = laxmIpati jagannAthaviThalanu = biMba rUpi JagannAtha viThala tA dayadi = by his special kindness vadanadoLu = from the mouth (of JagannAtha dAsa) nuDidOpAdiyali = made me say all this harikathAmRîta sAra nA nuDidenallade = I have said all this as His pratibiMba and not on my own budhajanaru = bhagavad bhakta-s who are j~nAni-s kELi = please listen to this graMtha sAdhuliMga pradaRshakaru = those persons who dress like sAdhus but are really not so niShEdhisidare = if they reject this magnum opus Enahudu = what effect would that have? Meaning - it won't affect this graMtha idaroLage = in the words of this graMtha ennaparAdhavEnu = what are my mistakes? tiLida kOvidaru = j~nAni-s who are knowledgeable about satsiddhAMta pELvudu = please tell me JagannAtha dAsa, very humbly says that this graMtha is not his work but he has done this as per the direction & kind guidance of laxmIpati ParamAtma. He implores upon the j~nAni-s to know this fact. If people who diplay themselves as sAdhu-s reject this graMtha it will have no effect. JagannAtha dAsa asks, "What is it that I have said against madhva siddhAMta?' If the j~nAni-s find any dOSha-s in this graMtha,
they may please point out the same. However, if there are no doSha-s then it must not be rejected without proper reason. 'sAdhuliMga pradaRshakaru' are those persons who dress like sAdhus, utter vEda maMtra-s and display as if they are j~nAni-s but are really not so and just make a show without aMtaHshuddhi, if they they recommend that this graMtha should not be read, then their rejection of this graMtha has no meaning. JagannAtha dAsa firmly believes that He is asvataMtra and that this poem is written by him as directed by his biMba rUpi JagannAtha viThala. Further, saMkaRShaNa oDeyar explains us under:The tamO yOgya-s & nitya saMsArins suffer without aparOxa because the trividha jIva-s have AgAmi, saMchita & prArabdha kaRma-s. After the trividha kaRmas- are destroyed the trividha jIva-s obtain liMga bhaMga and then realize their svarUpa and then experience the svarUpa bhOga-s. If svarUpa can be realized after bhagavadaparOxa then - since the tamO yOgya-s are not entitled for bhagavadaparOxa we may conclude that tamO yOgya-s do not realize their svarUpa, then one may conlude that mukti yOgya-s automatically realize their svarUpa without aparOxa. When one travels on the road of sadhAna to obtain bhagavadaparOxa as a result of which the AgAmi & saMchita kaRma-s are destroyed by bhOga and then after liMga
bhaMga one realizes svarUpa. Therefore the trividha jIva-s have three different types of aparOxa according to their level of j~nAna which are described as under:1) mukti yOgya-s believe that - jIva-Isha bhEda, AnaMda tAratamya, ParamAtma helps, that He has the power of infinite crores of Suns, there is no difference in the various guNa-s, kriya-s, etc. of ParamAtma. 2) tamO yOgya-s believe that - jIva-Isha are equal, ParamAtma is also another ordinary jIva (which is avidya), and since jIva and Isha are the same He is no great at all. They also believe "ahaM brahmAsmi" and that there is no other brahma at all. 3) nitya saMsArins have mixed j~nAna. They believe that there is difference between jIva and Isha. They do not have a firm belief either in the tAratamya j~nAna or "ahaM brahmAsmi". The trividha-s described above perform mAnasa pUja in their hearts according to their j~nAna. The advaitin-s perform mAnasa pUja and also sing 'bhaja goviMdaM mUDhamatE'. The mithyAvAdi thus does bhagavadupAsana during his time. nitya saMsArin is better than him. Therefore tha fact that he also does bhagavadupAsana is confirmed. The mukti yOgya-s, obtain the firmness of mind about the existence of bhEda, learns from a guru, does bhagavadupAsana, does mAnasa pUja and ultimately obtain aparOxa. The level of apararOxa they obtain depends on their yOgyata. In the progressive stages of sAdhana in the sthUla, aniruddha, liMga & svarUpa dEha, bhagavadaparOxa is obtained in those dEha-s. The tEjassu so created
increases progressivesly & enables them to see bhagavaMta daRshana. They see the jIvAMtaRgata ParamAtma according to their yOgyata. The radiance of ParamAtma that they see depends on their yOgyata. If they have eliminated AgAmi, saMchita & by way of previous aparOxa-s before they see jIvAMtaRgata ParamAtma, then it means that they have obtained siddhi in bhEda j~nAna. Since there is some left over kaRma their bhEda j~nAna is nevertheless highly concentrated but not 100%. The tamO yOgya-s (daitya-s) does not have the firm belief of 'abhEda' either. He verbally proclaims so, but does the anuShThAna of 'bhEda' and does dEvatArAdhana like a 'bhEda j~nAni', experiences sukha-duHkha etc. Since He wants to become one with ParamAtma, as per the instructions of advatins He does bhagavdupasAna of by way of mAnasa pUja of brahma (who does not have any avidya at all), obtain to see him to obtain various boons. Since he has done mAnasa pUja according to saMkara's instruction, he also obtains bhagavad daRshana. And in what way? - a dark form in pitch darkness, which cannot be seen at all. He continues to do upAsana in this way. Then, he obtains aparOxa. And what type is this? - a form of ParamAtma which is just like the dark form of a person in pitch darkness as per his upAsana and nothing else. There he sees various deformation & distortions. He only sees empty dark space and deformed shapes and nothing else. Why? Because his j~nAna is dark, his biMba is black. This aparOxa lies in favor of advaita j~nAna, and he then does mithya anuShThAna. By this aparOxa the tamO yOgya, the AgAmi & saMchita kaRma-s are destroyed. Then, he starts to experience his
prArabdha kaRma. Since he does does not 100% 'abhEda j~nAna' and if he has x% of abhEda j~nAna then he has ParamAtma upAsana is (100-x)%. When he sees pitch darkness, he finds some human form which he cannot detect properly and he also finds various forms. Usually, when one enters darkness one feels that he sees something but he cannot make out what it is. His 'sAxAt daRshana' of ParamAtma after liMga bhaMga is like the dark form he has has earlier seen. Since the daitya-s does not have this knowledge, they are entitled for this sort of aparOxa. There is tAratamya in that too. Just before aparOxa the diatya would have imagined the dark form in pith darkness which is undetectable and after liMga bhaMga he sees distorted forms of ParamAtma. That same form enters his Atma and when he sees within himself he sees himself in darkness, his biMba appears dark therefore he sees nothing. Then he confirms to himself that he is one with ParamAtma, he confirms to himself about 'ahaM brahmAsmi'. This depends on his svarUpa yOgyata. By this way of aparOxa his AgAmi, saMchita kaRma-s are destroyed. Thus it confirms that only by way of aparOxa j~nAna the saMchitAgAmi kaRma-s are destroyed and such is the aparOxa they see. Another point to be noted by saMkaRShaNa oDeyar is that mukti yOgya-s suffer tremendous duHkha before aparOxa, whereas the the tamO yOgya-s tremendous duHkha afterwards. The nitya saMsArin-s obtain aparOxa as per upAsana and as per their yOgyata and they roam around in svaRga, bhU & naraka.
This ends the nADI prakaraNa saMdhi.

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HK-Chapter-12

-Translated by SGP Char

Chapter 12: nADI prakaraNa saMdhi (45 padyas)

buddhi tatva manas tatva

Arya (IDA) Main nADis (as above)

svayaMbhu vAsudEva vamanu

tvagIMdriya chaxu jivhA nAsika

mOha mAnAsha jitA soumya

hasta pAda vAk guda upastha manas ahaMkAra buddhi chitta

mR^itA satyA kumAra sumadhya nAshI shirA asurA sURya bhAspatI

bhAgyanidhi bhaktarige sadvai rAgya bhakti j~nAnavIvA yOgyarige dvEShAdigaLa koDutippa...HKAS_12-22

which is refered as "trisavana". trisavana-s are understood as under:-

Sunrise to noon Noon to sunset

budhajanaru sAdhuliMga pradaRshakaru ni ShEdhisidarEnahudu ennapa rAdhavEnidaroLage pELvudu kOvidaru...HKAS_12-45

This ends the nADI prakaraNa saMdhi.

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