Shri Harikathaamruthasaara Part 1

Daasavaryam Dayaayuktam Doorikrutha Durashisham

Harikatha amrutha saara Vakthaaram Jagannatha Gurum Bhaje

Our salutations to Guru Jagannatha Daasaru, the composer of

Harikatha amrutha saara!

Daasavaryam Dayaayuktam Doorikrutha Durashisham

Harikatha amrutha saara Vakthaaram Jagannatha Gurum Bhaje

Our salutations to Guru Jagannatha Daasaru, the composer of

Harikatha amrutha saara!

Harikathaamruthasaara is literally:

Hari = God Amrutha = Ocean of nectar (Hari) Saara = Essence (for us mere mortals), that is, the essence of nectar which is Hari.

However, every drop of amrutha is filled with its saara (its quality), hence it could mean “amrutha-ennuva-saara”.

Saara can also refer to “rahasya” (secret). The profound knowledge revealed in this work lays bare the deepest secrets, a true seeker can easily comprehend. However, despite its apparent simplicity the work cannot be fully understood or explained. Some truths are to be attained only through the grace of “guru” and “saadhane”.

Harikathaamruthasaara is popularly called Shri Jagannatha Daasaru’s magnum opus.Jagannatha Daasaru has captured the essence of Shri Madhwaacharya’s “Sarvamoolagrantha” and presented it in Kannada for the benefit of the masses. Jagannatha Daasa had the twin advantage of having been a great Vedic and Vedantic scholar in Sanskrit and having experienced inner bliss as a Daasa, composing devotional works in Kannada.

Harikathaamruthasaara has 32 chapters, called “sandhi”. The 33^rd “phala-sthuthi sandhi” has been composed by Karjigi Daasaru. Scholars speak of Jagannatha Daasa’s choice of chandassu (the patterns of rhythm and sound used in poetry), and the play of grammar like use of the number of maatra (the duration of pronouncing one short syllable) in one padya**(verse), of poornapramathi*(compact, exhaustive wisdom) and so on.

*also used to describe Madhwaacharya for his infinite knowledge

Jagannatha Daasaru has used the metre “Bhamini shatpadi” meaning, each verse has six lines. The first and last two lines are short and contain 14 maatras each while the two long lines in the middle have 23 maatras each. The total number of maatras in each verse is thus 102.

While it has been common for various works in Sanskrit to be translated or explained in Prakrit languages, Harikathaamruthasaara has the unique distinction of having a treatise written in Sanskrit.

Even the best of scholars unravel new meanings each time they read Harikathaamruthasaara, so here is the most basic explanation of the verses of this extraordinary Krithi...Unfortunately the lyrical beauty of the Kannada verses are not captured here! Many verses translated here may sound repetitive but that’s only because one cannot enjoy the play of words as in the original.

One can listen to different renditions of the composition available on YouTube. Two suggestions are given here: https://www.youtube.com/watch?v=Mmso9bqyCYw by Ananth Kulkarni https://www.youtube.com/watch?v=pYIFhFlmZas by Venugopal K

Harikathaamruthasaara

Jagannatha Daasaru was Narasimha Devaru’s upaasaka (literally worshipper), hence he begins with salutations to his Ichcha Devatha (chosen deity)...

Aum Shri Lakshmi Narasimhaya Namaha

1. Mangala-acharana Sandhi

The chapter of salutations and prayers

Beginning with the word “Hari”, (meaning one who destroys all our sins and difficulties), this literary work is all about Hari, and hence it is called “Harikatha”. “Amrutha” is responsible for deathlessness, and hence can be considered as another name for moksha. “Saara” means benefit, which true seekers are entitled to. This does not mean to discriminate against those who are still attempting to tread the path of spirituality, for every journey begins with baby steps.

I bow to Narasimha, who is responsible for the creation and destruction of the universe (Bramhaanda), who bestows moksha, who is the husband of Lakshmi Devi, who lets her worship his lotus feet with her lotus hands, who is venerated by Gods including Bramha and Rudra... Please grant the most auspicious boon of moksha to me, my disciples and all those who read or listen to this grantha.

I pray to Ramaa Devi to grace me every single day and enable me to complete this work that I have undertaken. Shri Lakshmi Devi (Ramaa Devi) is the embodiment (abhimani) of the satva guna, rajo guna and tamo guna and representing herself as Shridevi, Bhoodevi and Durgadevi, is inseparable from Hari during creation, nurture and destruction. Even when Hari absorbs the entire cosmos within himself during dissolution, Lakshmi is ever present, constantly serving him, marvelling at his nature which she can fathom only in parts...

To the Lord who is the son of Hari, revered by the entire retinue of Gods, the supreme embodiment of satva guna, the one who lights up Saraswathi Devi’s face like a Sun, the father of Garuda, Shesha, Rudra; I bow to the lotus feet of Jagadguru Bramha and pray for clear intelligence (chitta shuddhi).

Oh Pavamaana! Ever present in all three (sathvik, rajasic and tamasic) types of jeevas, performing the Hamsa mantra japa, in every being 21600 times a day, till the end of time/dissolution, the primary force that grants moksha to sathvik souls, endless cycles of birth and death (nitya samsara) to rajasic souls, and eternal darkness to tamasic souls, I pray to you for your protection.

Oh mother Saraswathi! The consort of Bramha devaru, you are the embodiment of pure knowledge and the Vedas, you who are always holding a veene in your hands, you are among the foremost of all Guru patnis*. I am attempting to write about the greatness of Lakshmi pathi (Hari). Dispel my doubt and dubious thoughts, provide divine inspiration, and grant me proficiency! Better yet, reside in my mind and tongue, and write and speak through me!

*wives of Gurus who are equally venerated as the Gurus themselves

Oh mother Bharathi! By the grace of the Lord (in the form of Pradyumna), you are the daughter of Lakshmi and Narayana! And your husband! He is the chief of the 24 tattva- abhimani devathes (presiding deities) residing within us. Grant me profound devotion towards Hari; his supreme devotee, your husband; and all the Gurus. Help me perceive and decipher unrevealed truths and help me accomplish this task of composition.

Salutations to Lord Vedavyaasa! Salutations to his disciple, the one who postulated the concept of Dwaitha (dualism), the one who theorised the concept of Pancha Bheda* and Taaratamya, the third avataara of Vayu devaru, the guru of all pious Vaishnavas, to Shri Madhwaacharya!

*five distinctions, one of the main tenets of Tattvavaada

Rejecting the previous 21 commentaries of Vedavyaasa’s Brahmasutra, Acharya Madhwa wrote the 22^nd and the most authoritative commentary. Although the world knows him as the son of Madhyageha Bhattaru, the confines of the womb are not for the likes of Vayu Devaru. When the wife of Madhyageha Bhattaru delivered a handsome baby, Vayu Devaru entered the infant’s body driving out the soul that had occupied it hitherto.
Acharya Madhwa is famed in all the fourteen lokas*!

*Bhooloka, Bhuvarloka, Swargaloka, Maharloka, Janoloka, Tapoloka, Satyaloka, Atalaloka, Vitalaloka, Sutalaloka, Taltalaloka, Rasaaloka, Mahaatalaloka, Paatalaloka

The Five Distinctions (Pancha Bheda):
1. Between God and other Jeevas.
2. Between the Jeevas.
3. Between Jeeva and Jada (non-living).
4. Between God and Jada.
5. Between the different Jada vasthu( non-living things).

The Five Forms of God (Pancha-rupi Paramaatma):
1. Aniruddha
2.Pradyumna
3. Sankarshana
4. Vaasudeva
5. Narayana

Likewise, there are Five elements, Five senses, Five sense organs, and so on. Despite all distinctions and diversities that exist, the one undeniable truth is that Hari is Sarvothama.

Rudra Devaru worshipped Hari, who was to his left side (Vaama bhaaga), hence, he is also called Vaama Deva. Usually clad in animal skin; observing spiritual practices for 40 Bramha**Kalpas*, and doing penance for another 10 Brahma Kalpas, he became qualified to perform the holy task of supporting Hari, in the form of Shesha Devaru. This Daasa entreats Shesha Devaru to grant worthy knowledge.

*4.32 billion human years, a day for Bramha

I bow to Indra and other Gods, I bow to the Rishis, Pitrus (ancestors), Gandharvas, Bhupathis (Lords of the Earth), Padmanabha Tirtha, Narahari Tirtha and other saints, Purandara Daasa, Vijaya daasa, amongst the Hari Daasas, and so on...*

*The order of salutations offered reflects the principle of Taaratamya

Like the fragrance of jasmine is all-pervading and is indicative of its presence, the vision of Hari is ever present to Brahma and Vayu Devaru. Hari, though omnipresent, appears before Rudra and other celestial beings only when they meditate upon him. Therefore, those who are desirous of Mukthi should pray to everyone in the order of Taaratamya, from Bramha and other Gods, to people who are better than them.

2.Karuna Sandhi

The chapter of compassion

Listening to the story of God is a joyous experience. Listening to an interesting story is a joyous experience too. Yet, there is a major difference between the two. While the latter provides enjoyment through the ears, the former releases us from the chains of worldly life, and also promises joy in the after-life. Therefore, a true devotee should aspire to listen to this holy account of Ramaa Pathi (Hari).

The rain water that trickles in tiny paths is not considered fit for use but when the same water reaches a large lake or river and merges with the water, it becomes fit for use. Similarly, this non-Sanskrit work may have its share of drawbacks, but since it ultimately reaches the ocean of the works that describe the Lord’s greatness, it is bound to be accepted by one and all.

Hari, who is indestructible, who is the epitome of abundance, who cannot be fully experienced by even Mahalakshmi’s prayers, feels compelled to be bound by the insignificant efforts and prayers of his Bhakthas! Mere words are not sufficient to describe the mercifulness of this almighty God.

The Paramaatma (Hari) from whose toe, Ganga sprang forth, is beyond the scope of the mind and speech. Yet, such an omnipotent God, rushes to the rescue of his devotees and follows them around. The Lord, in whose stomach, the entire cosmos resides during dissolution, deems it fit to be present within every jeeva in their mother’s womb and to take birth along with the jeeva. Although he is the recipient of prayers from the likes of the great Bheeshmaacharya, he does not hesitate to hover (sitting on Garuda) around his ordinary devotees’ houses when they sing his glory.

Hari sits up and listens to the heartfelt songs of the Bhaktha who may sing lying down*. If we sit up and sing**, he stands and listens. If we stand and sing, he dances and listens. If we dance and sing, he appears in front of us! The Lord grants his vision according to the mettle of the Bhakthas. They may be granted visions of particular avataaras. Oh devotees of the Lord! I raise my hand and assure you that gaining the grace of God is simple and smooth. Yet people flounder and sink in the turbulent waters of samsaara, for they know not the ways to win the grace of God.

*like Bheeshmachaarya
**like Pundareeka

Hari, present in every jeeva’s mind goes by the same name, “manassu” and drives the three types*of jeevas to perform actions according to their gunas. To those who observe acts that punish the body, like self- flagellation or severe fasting, he may reward with a place in heaven. But for those who train their minds to dwell on him and pursue devotion, he offers salvation.

*satva, rajo, tamo

The awareness that Hari is supreme and independent (swatantra), and he is the one who grants the four purushaarthas, (dharma, artha, kaama, moksha)* is essential, for him to consider granting moksha. To those who lose sight of this and merely indulge in ritualistic worship and religious observances, he grants them what they desire in no time, like he granted Duryodhana his kingdom**.

*the four main goals of life
**gifts that take one away from the path toward Hari

While the entire cosmos is characterised by bheda (differentiation), it is interesting that Hari alone has no bheda. Whether he is in the form of Maha Vishnu, whether he is within Bramha and working on creation through him, whether he is within Rudra and working on dissolution through him, he is the same. There is no lesser or greater presence. When he dons an avataara, there is no bheda between the various parts of his body (like nails, hair, organs, limbs etc.). Thus he is addressed as Satchitaananda swaroopa (Pure consciousness). This is the real nature of Hari, who is ever ready to protect his devotees.

He plays through one, watches through another, he pleads through one, grants through another, he threatens through one, but he alone remains unthreatened, for he is both the cause and effect.

He is the pillar of strength to those who surrender to him, he is the most compassionate, he is good natured, this friend of Partha (Arjuna) is the personification of ananda (supreme bliss). He who is revered by every celestial being, rushes to the aid of his devotees in distress.

Like a mother may test her child’s reaction to being separated from her, standing afar and out of sight, enjoying the feeling that the child is desperate for her, and then rushing to the child to mollify it, so also Hari watches us, his children, separated from him and pleased with our efforts to be in his presence, blesses us.

When Pundareeka, a bhaktha, offered a brick for the Lord to stand on*, the pleased Lord decided to stand on the brick forever in the form of Vittala, at Pandhrapura. In exchange for a fistful of avalakki, he granted immeasurable riches to Kuchela**, in his Krishna avataara. When Shishupala***abused Krishna over a 100 times, Krishna killed him with his Sudarshana Chakra, but granted salvation to Shishupala’s soul and let it merge with his body. Although Bheeshmaacharya struck arrows to Krishna, on the battlefield of Kurukshetra, Krishna had nothing but blessings for him. Words cannot describe the immeasurable compassion of Hari!

*as he was busy attending to his aged parents’ needs
**also known as Sudama. Krishna’s childhood friend, steeped in poverty
***after forgiving him for a 100 offences a day*

Serpents are traditionally believed to be guardians of treasure. They neither enjoy the treasure themselves nor do they let anyone else do, yet they continue to protect it.

Likewise Hari, has nothing to gain from the offerings made by mortals, but he protects his devotees from misfortune, rejecting the offerings made by evil people.

Like a mother is delighted to hear the baby talk of her child, the supreme Lord is pleased with our feeble attempts at worshipping him. He does not tolerate his bhakthas being insulted. Thus, he refused to eat at Duryodhana’s palace and humiliated him by choosing to eat at Vidura’s house instead, for hadn’t Duryodhana insulted his beloved Pandavas?

When the devotees’ minds are forever absorbed in Hari, and they inadvertently commit a sin, Hari, who is “Mangala Charitha” (good natured), does not take into account the ‘sin’. Instead he grants them their desires. When his devotees offer him something*he increases the offering multi-fold, accepts a little and blesses the devotee infinitely, setting them afloat on the ocean of bliss.

*by saying “Krishnaarpana”

A king pleased with his courtier or subject may grant him valuables, land, money, etc. Hari, when he becomes pleased with his bhakthas blesses them his darshana (vision) and grants them everlasting bliss (moksha), hosts them in his house, in his presence, forever! Thus, Hari can be aptly called the ocean of compassion.

Hari, the lord of the 14 worlds, is ever willing to forgive those who are devoted to him. When Rudra devaru heard of the Lord’s beautiful disguise, he requested the Lord to bless him with a vision of “Mohini”*, too. Hari disappeared. When Rudra devaru looked around, he noticed a woman of unimaginable beauty. Besotted, he began to pursue her and tried to forcibly embrace her, ejaculating in the process. In a flash he realised that it was Hari, and was filled with remorse. Hari hastened to pacify him.

*When Vishnu appeared as a beautiful woman to fool the asuras, and gave the entire “amrutha” to the devas, after the churning of the ocean

Lakshmipathi is second to none in the entire cosmos, when it comes to forgiving the sins of his devotees. He who has overlooked the sins of Indra, Rudra, Chandra, Brihaspathi’s wife Taara*, Bhrigu Rishi, is truly worthy of the title, “Karuna Samudra” (the ocean of compassion).

*Taara falls in love with Chandra (Moon) and bears his child. While being forced to live as Brihaspathi’s wife again, the unborn child was cursed by Brihaspathi (Jupiter) to be emasculated. This child became Budha* (Mercury).

When Ganga, who is said to have emerged from the big toe of the left foot of Narayana, is capable of washing away the sins of everyone in the three worlds, is it surprising that the name of Hari, the husband of the daughter of Ksheerasagara*, pervading the manifested and unmanifested, is enough to purify mere mortals?

*Since Lakshmi emerged from the churning of the ocean of milk, she is considered the daughter of Saagara, the Lord of the ocean

There are said to be three wish fulfilling objects, found in heaven (Swarga). They are Kamadhenu (wish fulfilling cow), Kalpavriksha (wish fulfilling tree), and Chintamani (wish fulfilling jewel/stone). Yet the boons they offer are temporal and transient. Everlasting bliss can only be granted by the divine name of Hari, in the form of the four purusharthas*. So powerful is the name, that when sage Narada once visited hell, overcome by sympathy for the sufferers, he chanted the name of Mukunda, aloud. When the sound of the divine name fell on their ears, they were rid of all their suffering and became blessed.

*dharma,artha,kaama,moksha*

Hari is as easily pleased by mental worship (maanasika pooje) as by physical worship. The devout can sit with their eyes closed, focus on the mental image of God, and offer him flowers, abhisheka, naivedya, shodashopachara* etc. A pleased Hari reciprocates by blessing the devotee with infinite fruit (grace).

*traditional sixteen step pooje

Hari is different from inanimate objects (jada vasthu). Yet he is the defining quality of each object. He is the beauty in a beautiful object, he is the novelty in a new object, the fluidity of a liquid, and so on. He is everywhere, yet he is playing along with us too.

Like a parent who would shoo away an animal or insect that causes a child distress, and then carry the child lovingly to safety and placate the child with little treats, so also Hari is our parent, he is ever present, by our side, in front of us, behind us, above us, inside us, ever ready to protect us.

Driving away the darkness within us, he protects us from every danger. He grants us our wishes based on our capacity.

While Hari protects righteous people, he also helps them to break away from the shackles of samsara, granting them their wishes in this world and in the hereafter. For those who make no effort to remember his name, he binds them to samsara, thus appearing severe.

Like the selfless eyelid quickly closes the eye to protect it from dust, like the selfless hand scratches an itch and provides relief to the skin, like the selfless teeth chew fruit and offer the sweet juice to the tongue, so also Hari, grants the sweet nectar of his blessings to the devout.

He receives every modest offering of flower or leaf with great joy. Hari is ever on alert to burn the sins of his bhakthas, like a forest fire ready to consume the forest. He did not begrudge the task of holding up the Mandaara Mountain, when the Devas became incapable of holding it up, during the churning of the ocean. And he cheerfully helped the dejected Devas to get the entire amrutha to themselves, depriving and punishing their foes, the asuras.

Hari is impervious to distress, happiness, victory, defeat. The only thing he is not indifferent to is his bhaktha. The compassionate Hari remains in proximity to his devotee, in order to protect him. He is however impervious to the mistakes his bhaktha may commit.

The Lord who donned ten avataaras, the Lord who is the consort of Lakshmi, he who is the colour of a blue lotus, faultless and pure, protector of the devas, revered by brahmins, praised with the singing of Saama Veda, such a Lord is none other than my beloved Jagannatha Vittala.

3. Vyaapthi Sandhi

The chapter of pervasiveness

At the beginning of creation, Hari donned three forms of “Purusha”*. “Puraana Purusha” is the primary form taken to generate the Mahat-tattvas** and their abhimani devathas***.
Then, Hari, accompanied by Vayu, pervaded all 24 tattva-abhimani devathas and worked through them. This is the second form, “Pravishta-roopa Purusha”****. The third form being “Padma-naabha”*****, with Lord Bramha sitting on the lotus (naabhi-kamala).

*the all pervasive cosmic being behind the working of the entire cosmos
**24 elements encompassing all material and spiritual entities
***presiding deity for each element
****One who penetrated
*****the one who has a lotus stemming from the navel (golden petalled lotus)*

Hari is neither female, nor male, he is not un-gendered, he is not any of the five elements, he is not any of the three gunas, he is not chitta, buddhi, manassu, ahankaara*, he is neither the sun nor the moon. He is none of these, yet he is everything. When even Bramha and Rudra are not able to fathom the Lord, how can we, mere mortals even try to?

*cosmic intelligence, intellect, memory, ego (roughly)

Hari is not scent, taste, touch, sound, form, yet he pervades these, providing the experience and facilitating the enjoyment of these senses. As Hari is beyond the effects of paapa and punya, when his devotee dedicates both to him, he burns the paapa and converts the punya into fruit (reward) and grants it to the devotee. He neither enjoys punya nor is he affected by paapa.

While the ears, eyes, nose, skin and tongue are considered the five Gnyaanendriyas (organs that sense), the mouth, hands, legs, excretory and reproductive organs are considered the five Karmendriyas (organs of action). The lord in the form of Pradyumna (referred here as Krithipathi), performs actions with and performs actions through these organs, as befits the jeeva’s role in this world, rolling them through an endless cycle of life and death...

The omnipresent Hari is within devas, humans and asuras (daityas), and present in all the three gunas, present in Bramha, Rudra, Indra and the other Gods, performing actions through them. He is within humans, performing actions according to their gunas, and granting them befitting rewards/punishments.

The Lord in the form* of Aniruddha is present in knowledge and is known as “vidye”. Pradyumna is present in intellect and is known as “buddhi”. “Siddhi” is the name of Sankarshana, who is present in cosmic intelligence (the awareness of God as a result of chitta shuddhi**). Vaasudeva is present in fame and is known as “prasiddha”.

*Aniruddha, Pradyumna, Sankarshana and Vaasudeva are representative of the four states of consciousness,representative of all quadruple principles like directions etc...
** enlightenment (roughly)

Every jeeva has four bodies (dehas). Swaroopa deha, linga deha, Aniruddha deha and pancha bhootha deha*. Hari dwells within this jeeva, in the vishuddhi chakra represented by the 12-petalled lotus flower located above the heart. Dwelling inside the jeeva, he worships the Lord, and dwelling without, he accepts the worship.

*five elements

Devas and other celestial beings and the Gods are capable of being in more than one place at the same time. Due to this quality, they are called “Saamsharu”. Human beings, animals, etc. are capable of being in only one place at a time. They are called “Niraamsharu”. Yet, the Lord grants us the power of being saamsharu in our dreams, when we can inhabit any body, be present in multiple places etc. Hari consolidates the fragmented memories and experiences and draws us close to him, in our deep sleep. Thus Hari pervades our conscious and subconscious mind at all times.

The Lord, along with Lakshmi Devi in the form of Shri, Bhoo, Durga, is responsible for the entire creation as both “kaarana” (cause) and the “kaarya” (effect). He is the seed and the tree, he is the clay as well as the pot...

Like how a piece of fabric is made of many threads but the appearance is that of fabric (and not threads), so also, Hari is present in every object and jeeva, but his presence* is not visible or obvious. Just as the sun absorbs water from the sea, and the clouds pour the same water back into the sea, the Lord accepts our offerings and returns them to us multi-fold.

*Hari is present within everything yet he is “bhinna”(different) from everything.

Like a father who has gifted his child new clothes and accepts the gratitude* of the child and enjoys seeing the happiness of the child, so too the Lord grants his devotees comforts, and inspires them from within, to worship him, enjoys the worship offered to him, and blesses them. He is present not only in the worshipper but also in the paraphernalia used for worship, such as, flower, fruit, dhoopa, ghee etc.

*the word used is “namaskaara”, as it is a custom to prostrate to elders whenever one dons new clothes

Like a father gets his son married and enjoys watching him becoming a householder, so too Hari, gets his three children (the three gunas)* married to the buddhi** of the three types of jeeva*s*** and sets them up in this world of happiness and sorrow.

*satva, rajo, tamo
**intellect
***devatha, manushya, daitya

When a hut with a thatched roof catches fire, the smoke emanating from the thatch is enough for people to know that the hut is on fire. Likewise, Hari is the fire, which people cannot see, but are aware of him by the all-pervasive presence (like the smoke) in every object/ body in the world. He is within and without, yet he’s untouched by the world and its worldliness.

When a tree bears fruits and flowers, it is likely that one assumes that the branches have borne them. But in reality, the roots are responsible for nourishing the tree and its branches. Likewise, while it appears that people are granted favours from various devas, it is to be remembered that Hari is the root of everything.

Hari, who is the embodiment of bliss (Ananda), the master of all knowledge, one who cannot be created or destroyed, omni present and the support of the entire cosmos, the father of Bramha, the one who is beyond the comprehension of Lakshmi Devi who is herself the embodiment of Shruthi (Vedas); dwells in every jeeva as “Praakrutha Purusha” willing people to be the doers and receivers.

Hari immerses the mind in worldly matters and establishes worldly matters in the mind, thus cementing the bond between mind and the pleasures of the world. The jeeva, thus preoccupied with the gross matters (sthoola), does not contemplate on God, even in his dream-state. Then, the all-pervasive Hari, along with the jeeva which he inhabits, experiences the pleasures and pain of the gross world.

Hari is present within the jeeva's sthoola**deha as the abhimani devathes of sense organs etc. Thus the jeeva, can experience the sensory world. But the all-pervasive God is present in every aspect of the sensory world. Thus, he is both the agent and the object of perception.

Hari is absolute bliss and does not depend on any other source for Ananda. Yet he accepts the bhakthas’ offerings as if it makes a difference to him, only because as the ocean of compassion he feels obligated to make his bhakthas happy.

Hari is beyond the scope of the eternal Vedas and is independent of the three gunas. This Shyama varna, (dusk-coloured), delicate limbed, ever content being is the only one worth surrendering to. True to his name, Bhakthavatsala, he is immensely fond of his devotees, ready to ward off their fears, he is present within, without, everywhere...

Hari confers a pure, diamond-like glow to the sathvik**jeeva's, a coral-like gleam to the rajasic jeeva's and a sapphire-like glint to the tamasic**jeeva's. He resides in all, and along with Vayu Devaru, inspires them to perform actions befitting their gunas, and confers fruits of the actions, accordingly.

Hari is in the minutest of atom as a quark but he is also bigger than the entire cosmos. Yet, this Hari, as a quark, contains the entire cosmos within himself. These contradictions are indicators of Hari’s leela*... sinking the tiny grain of sand but keeping afloat a fallen tree. There is no one whose strength can match his, there is no will that can go against his.

*divine play

Hari grants eternal bliss, a mix of happiness and sorrow, and eternal darkness, to beings according to their gunas. Though present in all, Hari is detached and is removed from the consequences of actions.

He is present where the true bhaktha looks for him, he listens to whatever the true bhaktha says to him, he accepts whatever the true bhaktha gives him. He is unmoved by the grandest of pooje offered by people who bear no devotion and does not accept whatever they offer.

A hot rod of iron appears like a glowing coal. Once it cools, it reveals its form as a dull iron rod. So also, when Hari is present in the body, the jeeva's move around, interact with one another and go about conducting their business with liveliness, just like the glowing coal. The minute Hari leaves, the jeeva loses its spark, and appears to be lumpen like the dull iron rod, unwanted by even the closest of kith. Thus, it is the presence of Hari that gives every jeeva the spark of life.

Hari merely lets the jeevas carry out actions according to their gunas and prarabdha karmas** and grants them fruits accordingly, just as the rain nourishes all trees but some yield sweet fruits, while others yield bitter or sour fruits. Hari is impartial.

**the good and bad karma of past lives that has to be worked out in this life*

Hari moulds the sthoola shareera (gross body) as per its guna and allows a tiny hole for independent action/thought. Like a bell-ringer rings a bell when the dunked vessel has become filled with water, Hari recognising the jeeva’s completion of its saadhane, grants the jeeva the fruit of its saadhane.

Hari pervades the jeeva’s subtle and gross body, just as space (akasha) fills a tiny space as well as a large space, he remains within the body performing actions through the indriyas (sense organs and organs of action), yet remaining untouched by the consequences.

When a hot rod of iron is struck to lengthen it, the force of the strike affects the iron rod and not the fire that is burning it. Likewise, Hari, ever present in every jeeva, remains unaffected by the afflictions of the jeeva’s mind and body.

Like a child at play derives equal pleasure in building, maintaining and destroying his sand castle, so too Hari, who lives within each of us, performs actions through the body, protecting his devotees, but remains unaffected when it is time to destroy it.

Like an actor performing various characters, Hari in his various avataaras has played the roles of a brother, son, lover, friend, husband etc. Present in every jeeva, as a bimbaroopa, he creates bonds between unrelated souls and delights them.

A tantric can overcome the true nature of elements through his powers, and he may hold fire in his hands without getting burnt, or he may walk on water without sinking. When a mere tantric is capable of such acts, how can the supreme Lord who holds the cosmos in his belly, be subject to the vagaries of nature or of the temporal world?

If we can examine a single aspect of the infiniteness of Hari, we would find infiniteness in that aspect. Such a Hari is all pervasive and infinite, present in every living and non-living object in the entire cosmos. He is an agent of action and response, yet he remains far removed from them.

Hari, is the nemesis of demonic forces. He is the father of Manmatha* (born as Pradyumna). He is omni present, but reveals himself in various forms that make up the cosmos. He anticipates the need of every bhaktha, just as he emerged from the pillar, anticipating Prahallada’s expectation to find him everywhere. This act of emerging from an inanimate pillar is the unsurpassed proof of his omnipresence. Such an all knowing and incomparable Lord is our Jagannatha Vittala.

*God of love, Cupid, Kaama deva

4. Bhojana-rasa Vibhaaga sandhi

The chapter of taste

All chetanas (living entities) eat four types of food. Khaadya (solid, eaten), Peya (liquid, drunk), Bhoshya (semi-solid, gulped), Ieehya (viscous, licked) are the four broad classifications of all that is edible. The presence of Hari in food, gives taste and flavour to the food (rasa), provides satisfaction to the senses and nourishment to the body. By the grace of Hari, when the tatvaabhimani devas absorb the food, their swaroopa experiences satisfaction.

Hari the lord of the sixteen aspects (five karmendriyas, five gnanendriyas, five tanmatras* and manassu) separates the flavours and tastes of the four types of food and nourishes the gross body (sthoola sharira). There are channels through which praana moves in the body. These are 72000 in number. They do not exist in a gross form, that is, they cannot be ‘seen’. These 72000 naadis have abhimani devathes (demigods, in charge). Hari exists in all of them in the form of Varaaha** and distributes the nourishment through the naadis, travelling along them.

*rupa, gandha, sparsha, rasa, shabda = form (sight), smell, touch, taste, sound
**Varaaha is associated with Earth as is food, which is grown in soil*

The essence of water, which is Hari, is called “udaka”. There are six tastes, all of which depend on water for absorption by the sthoola sharira. The six tastes are: khaara, huli, uppu, ogaru, sihi, kahi*; which are dispersed through the 72000 naadis.

*the abhimani devathes of the six tastes and the forms of Hari in each of them:

Among the 72000 naadis, there are 36000 male and 36000 female naadis. The male (purusha) naadis are to the right side of the body, while the female (sthree) naadis are to the left of the body. A year has 360* days and 360 nights. If one calculates the ideal lifespan of a human as 100 years, each person has 36000 days and 36000 nights. The days are ruled by the purusha naadis and the nights by the sthree naadis. Hari exists in the tattvaabhimani devathes of all 72000 naadis as “Brihathi” and performs actions day and night, through the body.

*12 months of 30 days each

The six tastes each are bound by the three gunas. Hence, 6 x 3 = 18 types of rasa. These can be further classified as:
1. suruchi (pleasure of taste to the tongue)
2. ruchira (pleasure of appearance to the eyes)
3. sugandha (enjoyment of aroma to the nose)
4. shuchi (providing satisfaction of texture to tongue/ skin)

Thus the tally of the categories of tastes can be calculated as 18x4=72, which when multiplied by the 1000 names of Vishnu (sahasranaama) equals 72000. There is a hint of every rasa in each of these, the difference being in the proportion of presence, prachura (being abundant) and aprachura (being negligible). Jagannatha Daasaru exhorts us to be aware of the presence of Hari in every aspect of the rasas, while consuming food for nourishment.

Hari exists in 354 forms in the sweetness of milk, in 29 forms in pure ghee, in 5101 forms in jaggery, in 2825 forms in fruits; these forms are known by four names: vishada, sthira, teekshna, nirahara, respectively.

Jagannatha Daasaru arrives at a total of 8309* forms of Hari that exist in the entirety of food approved for consumption. Hari also present within Vayu Devaru, the presiding deity of the 24 tattvabhimani devathes in the body, and the 24 tattvabhimani devathes themselves, is referred to by the names, vishada, sthira, teekshna, nirahara, too.

*(3+5)1000=8000 +309=8309
Each letter carries a numerical value.
8039 is the total of 354, 29, 5101 and 2825

Hari is present in the three sense organs related to eating and drinking; in the form of Kapila in the eyes, in the form of Narasimha in the nose, in the form of Parashuraama in the mouth. The Lord in the form of Hamsa resides in our teeth and Hayagreeva in our speech. Thus present in every sense organ, he directs their actions. He accepts the food eaten and provides nourishment and satisfaction to the jeevas.

The ever blissful Hari, in the forms of Sankarshana and Pradyumna, resides in the body and gives the body the desire to eat and digest the food. Granting the body the power to eat and digest, he has earned the name “Shakthiprada”. In the form of Narayana and Aniruddha, Hari pervades the solids and liquids that one ingests, helping food get digested and absorbed; and thus provides satisfaction to the jeeva.

The Lord in the form of Vaasudeva is present in the element “Akasha *” within and without the body and regulates the actions of swallowing and breathing.

*the space within / space for free movement of nutrition

The Lord exists in the following forms* (Pancharoopi paramaatma) within Bramha, Rudra and other devas, within demons, humans, birds, animals, insects etc. performing these actions incessantly.

*Shanthipathi Aniruddha
Krithipathi Pradyumna
Jayaapathi Sankarshana
Maayapathi Vaasudeva
Ramaapathi Narayana

Vaasudeva is present in rice, Sankarshana in all sweets, Pradyumna in Paramanna (paayasa made of rice and milk), Aniruddha in ghee, Krishna in tovve (daal), Upendra in palya (curry) and Ramaapathi Narayana in every item of food.

The Lord is present in two forms, in every grain of rice, in every vegetable in the curry, in every boondi of a ladoo, in the Khanda (partial) form; and as the Akhanda (entirety) form in all food. There is no difference between his Khanda and Akhanda forms, just as there is no difference between parts of his body.

Bearing in mind his universal presence in food and his role in providing nourishment and satisfaction to the jeevas, one must completely tender the task of digestion of food to the Lord.

The one who understands the presence of Hari in every morsel of food, remains sinless after eating such food and gains the merit of observing fasts. He also remains disease-free. A pleased Hari also fulfills the desires of such a person, just like a mother fondly fulfills the desires of her child.

Every person has five layers*, annamaya kosha, praanamaya kosha, manomaya kosha, vignanamaya kosha and aanadamaya kosha. The Pancharoopi paramaatma** exists in each of the layers. Aniruddha in the annamaya kosha is present in 8251*** forms. Pradyumna is present in the praanamaya kosha in 5543 forms. Sankarshana roopi paramaatma is present in the manomaya kosha in 562107 forms. Vaasudeva is present in the vignaanamaya kosha in 4374 forms. From the sweat of Vaasudeva sprang forth the river Viraja (another form of Ramaa Devi). When jeevas attain moksha, they are present in Bramhaloka. At the end of this cycle of creation, they accompany Bramha and cross the Viraja river and enter Vaikunta, the abode of Narayana after Viraja/ Ramaa Devi destroys the linga shariras****

*annamaya kosha = gross, physical body comprising flesh, blood, muscles, bones praanamaya kosha = layer of life force, “praana” ** (vital energy) moves through it and permeates the gross body

**the five types of praana are: praana, apaana, samana, udana and vyaana
manomaya kosha = mental sheath which encompasses the mind and thought processes
vignanamaya kosha = the layer of wisdom, which includes, conscience, will and intuition
aanadamaya kosha = the most subtle layer which when activated leads us to bliss/ joy/ aananda

***these numbers are derived from assigning a number to each letter of the name, reversing the order, and adding them up. Jagannatha Daasaru has made extensive use of “saankhya” (numerology)

****the subtle body in which the soul dwells

Naarayana in 5125 forms pervades the aanandamaya kosha. Thus the five forms of Paramaatma, dwell in the entire cosmos in 585400 forms.

Aniruddha who pervades the annamaya kosha, goes by the name “anna” and is present in 110* forms. Similarly, Pradyumna who pervades the praanmaya kosha, goes by the name “praana” and is present in 513 forms. Sankarshana who pervades the manomaya kosha, goes by the name “manassu” and is present in 55 forms. Vaasudeva who pervades the vignana kosha, goes by the name “vignana” and is present in 584 forms.

*The numbers are arrived at by assigning a number to the letters that describe the kosha

Naarayana in 3052 forms goes by the name “Aanandamaya”! A total of 4305 forms of the pancharoopi paramaatma is present in the five forms of Praana.

As Aniruddha in praana ( in 53 forms),
as Pradyumna in apaana ( in 511 forms),
as Sankarshana in vyaana ( in 55 forms),
as Vaasudeva in udaana ( in 535 forms) and
as Naarayana in samaana ( in 557 forms).

Thus the Lord exists in the life-force of all jeevas in 1711 forms and protects them.

When a person performs shraaddha*, the Lord in 93 forms as Aniruddha assumes the role of the “yajamaana” (the performer/ kartha). In the forms of Pradyumna and Sankarshana, he accepts the offerings thus made, dividing it among himself and the pitrus (ancestors). In the form of Vaasudeva, he is ever present in the food we offer to Gods and ancestors every day. The ever compassionate Hari blesses both the pitrus and the people who are making the offerings.

*ceremonial offerings made to ancestors

Hari is present in 96 forms as Aniruddha in the 24 tattvas*. The sages attribute the four names of Aniruddha, Pradyumna, Sankarshana and Vaasudeva to this form of Aniruddha and revere him as the protector of the jeeva.

*24 elements encompassing all material and spiritual entities

The supreme Lord is bound by the bhaktha. As Raama, he happily accepted the fruit that Shabari had lovingly bitten to select the tastiest ones to offer him. As Krishna, he was pleased by the simple gopis. He, along with the cowherd boys, happily ate the food offered by the rishis’ wives, while the rishis themselves were performing yagna to appease the Lord. When Trivakra, a hunchback, anointed Krishna with sandal paste and oil (meant for Kamsa), he straightened her back and made her beautiful.

If we eat as part of worship, remembering his holy name with every bite, the Lord partakes the food, just as a child stretches out his hand to eat morsels of whatever his mother is eating.

Like fire consumes everything but remains unchanged, Hari burns the sins of his bhakthas (who offer their deeds to him) and accepts their merits and rewards them multi-fold. Thus, Ramaa pathi, who purifies Ganga* herself, remains pure himself.

*who purifies the devout who take a dip in her waters. That is, Hari purifies Ganga, who purifies us. Hari remains ever-pure.

Even the so-called tasteless food that we offer to the Lord, appears tasty to him. This is because, taste is experienced by the tongue, (which may interpret it as bitter, tasteless etc., for instance, when one has fever) but the inherent quality of the ingredient remains unchanged. If Krishna did not reject the poison that Puthani, a demoness, applied to her breasts in order to nurse and kill infant Krishna, will he ever reject whatever we offer with devotion?

Hari does not enjoy any benefit by accepting the bhaktha’s naivedya (offering of food). He merely bestows grace on them through this action. When the ocean of milk was being churned, the poison (Kaala-koota) that emerged, threatened to destroy the world with its poisonous fumes. Hari, present as the giant tortoise (Koorma), did not make any effort to thwart the attempts of the devas, when they requested Rudra devaru to swallow the poison. Vayu devaru drank the entire poison and digested it, and offered a little in his palm to Rudra devaru who then swallowed it.

Through this, Hari established the taaratamya of Vayu devaru over Rudra devaru. And he let Rudra devaru become famed as “Neela-kanta”(the blue-throated one). Thus, Hari remains unaffected as he is immune to the qualities of the offerings made to him. The quality/quantity of the offerings made make no difference to Hari himself, but has a bearing on the person who makes the offering.

Thus contemplating on the various forms of the Lord in his khanda as well as akhanda form in food, as the recipient of food, the one who digests, the one who provides satisfaction to the senses, as the provider of nourishment to the body, mind and soul, as the protector from all evil, if one considers Hari as the ‘doer’ (kartha), such a person remains untouched by the sins that accrue from karma (actions).

The Lord of Shri, Bhoo, Durga, (Hari) is present in 585400 forms in the khanda roopa and 589705 forms in the akhanda roopa. The omnipresent Lord, who is Jagannatha Vittala, pervades the five praanas, all the tattvaabhimani devathes, in all the indriyas, protecting those who are aware of this concept and offer all actions unto him.

5. Vibhoothi Sandhi

The chapter of the glorious forms of the Lord

Lakshmi Vallabha, Hari, is the husband of the radiant and young Lakshmi and enjoys eternal youth himself. The seeker must be aware of 10 forms (nitha, sajathi, vijathi, saadharana, vishesha, naija, ahitha, sahaja, akhanda and khanda)* in which he is present. Vibhoothi maybe pratyaksha** or tirohita (gupta)***. Vishnu and his various avataaras are pratyaksha forms while his pervasiveness in jada(non-sentient) and chetana (sentient) cannot be perceived directly.

*
nitha = indestructible presence, the avataaras of Vishnu, like Matsya etc.
sajaathi = similar (samaana) presence in those jeevas which are qualified for moksha to a blade of grass, among jada, from Himalayas to a pebble
vijathi = presence in different objects like moon, tree, animal, planet etc.
saadharana = presence in jada and chetana
vishesha = presence in the best, Arjuna among warriors etc.
naija = presence in rishis, aparoksha gnaanis...
ahitha = presence in places of worship, pilgrim centres and in idols in which aavahane (prayer to pervade the pratime) is made
sahaja = similar presence in various roopas, like in Lakshmana and Balaraama, Sugreeva and Karna
akhanda and khanda = presence in heap of rice vs grains of rice, cloth vs threads...

**that which can be perceived directly

***that which cannot be perceived directly

The creator of all forms of life on land, in water and sky, in the regions above and below the world, resides in each of them. We must train ourselves to recognise his glorious form in the best of each species. We must learn to delight at the glory of his presence everywhere.

One must perceive the glorious presence of Hari (in the 10 forms mentioned) in the following: Idols*, saaligramas, cows, bhakthas who are invited (abhyaagatha), the bhaktha who turns up at lunch time unexpectedly / uninvited (athithi), tulasi, ashwattha tree, one who has embraced vaanaprasthaashrama (the most difficult to find in present day :-)), householder, a student (vatu / bramhachaari), the one who performs yagnas (yajamaana), people who are known and unknown, earth, water, sky, fire, wind, the nine planets (navagrahas), yoga, the two fortnights (Krishna paksha and Shukla paksha / waning and waxing), the sankramanas (the sun’s change of direction on the celestial hemisphere).

*with avaahane, where God’s presence has been invoked

Like the glow* in molten gold, the Lord is present in 5535 forms in saaligramas and in the abhimani devathes** of mountains.

*the word used is Aaditeyaasya, another word for fire
**Garuda, Shesha, Rudra devaru*

Hari’s glorious presence* in the idols (with avaahane) placed in a prayer room, can be seen as the brilliance that shines through the idol, when a true bhaktha meditates upon it aware of the presence within it. That which is merely seen as an idol by ordinary people holds within itself (does not reveal) the brilliance of Hari’s presence, just as the arni sticks** hold fire within themselves.

*in 513 forms according to the numbering of words. The word here being “pratima” (idol)
**twigs of the peepal tree used to kindle fire, by rubbing them against each other

Present in the paraphernalia used for worship, in 52114 forms, Hari readily accepts the worship of one who contemplates on these forms, just as a thirsty man gulps water.

The Lord who is in bimba-roopa (the form in which he is present within our hearts) is the doer and the jeevas who are pratibimba (reflection) carry out the actions. Praying to the glorious forms of Hari, present in mere inanimate objects to the mighty devas, without any expectation (nishkaama karma), cherishing the body (saadhana sharira) the Lord has given us, considering the five karmendriyas, five gnaanendriyas and manassu as the apparatus to perform his service, we are sure to be well on the path to moksha. Acceptance of whatever comes our way, be it watery gruel or a tattered blanket, we must understand that we are the recipients of his grace.

The presence of the Lord in various objects in various numbers (of forms):
Water (udaka) used for abhisheka: 24
Tulasi leaf: 5317
Flower: 161
Flame of light (deepa): 13
Sandal paste: 403

Present in 8 forms in the eight petalled lotus* in the heart (the anahata chakra), Hari inspires the jeevas with the capacity to know** that the world is real, and to those who have understanding of the five distinctions (panchabheda) and the hierarchy(taaratamya);
to perform tasks befitting their gunas.

*Jagannatha daasaru has detailed the direction of the 8 petals, mentioning the ashta dala abhimani devathes and the benefits each of them confer.
**the main tenets of Tattvavaada

The wealth (dravya) that one possesses, one’s body, one’s spouse, one’s children, family and friends are glorious forms of Hari, who is present in all organs of sense and action, mind etc. In each of the sense organs and in the mind, intellect, etc. he is known by the same name as the function he performs. One must put to use “vitta” (earnings through hard work), one’s house, family and every other resource available for daana (charity), dharma (legit, prescribed tasks) with the awareness of his glorious presence in each of them.

Jagannatha Daasaru introduces the concepts of “bhaavadvaita”, “dravyadvaita”, and “kriyadvaita”.

The understanding that the fibres (khanda) result in the formation of cloth (akhanda) yet the fibre itself is not the cloth, just as Hari is present in everything, yet he is separate, is called “bhaavadvaita”.

Understanding the commonality between members of the family, united through runa (karmic debt) and recognising the common bhagavadrupa (presence of God) present in them and oneself is called “dravyadvaita”.

Understanding that jeeva is only carrying out the karyas enabled by the will of the Lord* and is incapable of “swatantra”(independent action) and the awareness that karma, jeeva and jada are under the control of the Lord, at all times, in every condition is “kriyadvaita”. Offering our karma to him like Gajendra** offering the Lord a lotus from the waters in which he was stuck, the Lord grants us his protection.

*I am not the doer, but Hari is, reflected in the phrase na aham karta Hari karta*

**a devout king Indradyumna cursed by Agastya (for a slight) to wander as an elephant till he came in contact with the Sudarshana Chakra. Caught by a crocodile (also a cursed Gandharva), Gajendra the elephant recalls his human nature and prays to Vishnu who finally releases both the crocodile and elephant from their curse and grants moksha to Gajendra.*

The tanmaatras (sparsha, rupa, rasa, gandha, shabda)* corresponding to the five elements (panchabhutas) may be offered to the Lord, each of them may be considered as pooja sadhana.

*
Sparsha: touching the pratime (idol), embracing a bhaktha
Rupa: seeing the idols, reading scriptures, meeting (seeing) a bhaktha
Rasa: tasting fruit and food offered to the Lord
Gandha: the fragrance of incense, flowers that have been offered to God (and not prior)
Shabda: hearing and knowing that there is no word in the universe that is not a name of God

Jagannatha Daasaru tells us to joyfully worship the Lord (nalidu kondaadu) with this awareness. Firmly fixing the image of God* in the mind, the jeeva should stoically accept cold, heat, rain, wind, as seasonal conditions created by God, and abstain from grumbling about them. One finds peace when they consider every smell as aroma, every taste as tasty naivedya, every form as illuminating, every touch as a caress, every sound as melody. Such bhakthi pleases God.

*Here, Jagannatha daasaru calls him, Jalanaabha, or Padmanaabha roopi paramaatma, the one who created a lotus from his navel.

The pleasure experienced by the gross and subtle bodies are nothing but offerings to the Lord. Since the Lord resides within the body, having a bath is to be considered as cleaning the temple, dressing well means to decorate the temple, making use of sense organs for good deeds is akin to lighting rows of lamps, the experiences shared with family is a soft bed (suppathige) for the Lord to lie upon, the pleasures a family enjoys is a blanket for him, and total surrender is offering cloth to the Lord.

Any misdeeds unwittingly committed are to be offered as footwear for the Lord to tread upon, listening to scriptures is incense, the mind firmly fixed on the lotus feet of the Lord is tulasi, and the good deeds committed by the hands are flowers. The anger one shows towards those who speak against God, is dhoopa (fragrant smoke). Devotional tasks are ornaments, the mind that recognises and is constantly contemplating on the omni-presence of the Lord is an umbrella, knowledge is light, and singing the praises of the Lord is the offering of “arathi”.

All thoughts, speech and actions are to be thought of as circumambulation to the Lord, in order to experience bliss. These concepts maybe difficult to grasp for many, but one need not be disheartened. Follow whatever you can and seek the understanding of the rest through a guru, advises Jagannatha Daasaru.

There is no penance greater than meditating with complete surrender to the Lord, says Jagannatha Daasaru. If in the pursuit of the four purushaarthas, one were to search in all the fourteen worlds for a method, dedicating every thought and action (performed by the various organs within which he is present) emerges as the only method to attaining them.

Considering the actions carried out by the gross body as a spiritual offering (yagna) is a form of worship. The body is the agni kunda (the container in which the sacrificial fire is placed), and its various actions can be thought of as the fire, the sticks used to light the fire, the wind that builds the fire, the cinders, the offerings to feed the fire, while speech becomes the chanting of mantras and so on.

Our body is a city (pattana) for the slayer of the demon Madhu, (Madhusudhana). The eyes, nostrils and mouth are the eastern doorways, the right eardrum is the southern entrance, the left eardrum is the northern entrance, the orifices of excretion is the western doorway. In this city, the Lord dwells in the six lotuses within the body. The heart is the mantapa while the three gunas are the kalasha.

There are seven fundamental elements* (dhaatu) of the body. They are described here as seven concentric circles, like walls protecting a pattana. There are said to be 72000 naadis (channels of energy) that run through the body. Amongst these, the Ida and Pingala are two main naadis. But these two are like narrow alleys compared to the Sushumna naadi (corresponding with the spinal cord) which is like a highway, in which Mukhyapraana devaru travels. He** is appointed (by Paramaatma) to protect the jeeva from the 8 gajamadas*** and 6 shatrus**** that pose a constant threat to the jeeva.

*tvak, charma, maamsa, rakta, medas, majja, asthi, with tvak being the epidermis (outermost) and asthi being the bones (innermost)*

**he is described as “talavara”, that is, one wielding a sword*

***gajamada literally means the arrogance of an elephant. The eight types of excessive pride/arrogance are: annamada, arthamada, praayamada, vidyamada,raajyamada, kulamada, satkarmamada,sheelamada(roughly, food, wealth, ,knowledge, ownership, clan, good deeds, character)

****enemies, kaama, krodha, lobha, moha, mada, matsara (lust, anger, greed, possessiveness, pride, envy)

The gatekeepers to this pattana are the abhimani devathes of the eyes, that is, Surya and Chandra. The thoughts (vritti) that run through the mind are attendants. Our external experiences are like wares bought at a market/fair (santhe). While the jeeva is thus involved in buying and selling, Hari levies taxes on these activities.

The Paramaatma resides in the palace of the heart, with the 10 indriyas acting like a row of mirrors that reflect the Lord’s doings. He is fanned by the inhalation and exhalation of air through the nostrils. He is entertained by gnaana (knowledge). Lying down flat to sleep is doing “saashtaanga namaskara”* to the Lord (Daamodara).

*Full prostration

The main door to this palace in which the Lord resides, is the mouth (face), to which the moustache is like a “torana”*, the hair on the head, like flags atop the roof, the legs, calves, thighs, abdomen , waist, chest and face, the different storeys.

*a decorative strip of mango leaves adorning a doorway

We must consider our body (saadhana sharira) as a chariot, the rider being Hari. The clothes we wear are its flags and the markings of the mudres* with gopichandana are the decorations of its flagpost. The chitta (mind) capable of making sankalpa (resolve) is the throne of the Lord. The ability to discern taaratamya and pancha bheda forms the kalasha atop the chariot. Manassu (the part of the mind that controls gnaanedriyas and karmendriyas) that is surrendered to the Lord, forms the reins that control the horses of the chariot. The three gunas are the horse-whip, while paapa and punya are the wheels. The gnaanedriyas and karmendriyas are the 10 horses that draw the chariot.

*the seals that a devout person applies on the upper part of the body at 12 places

Mukhyapraana devaru, who is the abhimani devathe of the chitta, generates su-gnaana* to perform satkarma**. Hence, Vayu devaru also known as “Maatarishva” is the charioteer. Thus, the body must be taken proper care of and dedicated to the performance of good deeds.

*proper knowledge
**good deeds

The worldly life is like an ocean (samsaara saagara), in which the jeeva is being tossed around, the overflowing rivers of his good and bad deeds constantly lead him to the ocean, between the cycles of life and death. The Lord, along with the tattvaabhimani devathes safely plies the jeeva on a coracle, if only the jeeva gives up his identification with the body and realises that it is a chariot of God. To such a person, Hari grants everlasting bliss and transports him (as an ambiga/boatman) across the ocean of worldly life.

Unstinting belief in God, and considering the clothes one wears, the food one eats, everything that one possesses at home, everything that one buys; as “aahuthi” (offering to sacrificial fire), a person can move around fearlessly, like a Maharaja, without fear of their karmas becoming attributed to them.

Moving beyond one’s body, the jeeva can also consider the entire world as a temple of God; with the mountain Meru, his throne; the Bhagirathi river, water for abhisheka; the directions as his clothes; speech as his mantra; every breeze as incense, the sun and the moon as lamps and the stars as his ornaments. When one is absorbed in such thoughts, the Lord accepts this mental imagery and is pleased with them, forgiving their misdeeds.

The Lord who has no fear, manifests in his four forms as abhimani devathes for the four varnas (the occupational tendencies) and lovingly blesses each, by granting them the four purushaarthas.

The very Lord who annihilates, is lovingly known as the bestower of wealth, the creator, the one who has no equal or superior, the impartial one, the just one, one who is worshipped by Bramha and other gods, the one who has three residences*. As Madhusudhana, Parashuraama, Hayagreeva, he is present in every part (tudi-modalu) of every object and from top to toe of every jeeva. I pray to the Lord who is present within me as bimba-rupa.

*Shwethadweepa, Anantaasana, Vaikunta

The difference between Bimba-rupi Paramaatma and the jeevas who are his prati-bimbas, is as clear as the difference between one’s self and one’s reflection in the mirror. The world was created by the Lord in the form of Aniruddha and, as Annamaya, he is instrumental in ingesting and digesting food, and providing us with nourishment and satisfaction. Praying to the Lord with knowledge of the above ensures his grace and protection.

The better version is considered as bimba and the inferior version is its pratibimba. Thus, to a jeeva, Indra and other devas are bimbas, to them Rudra and others are bimbas, to Rudra and others, Vayu is bimba, to Vayu, Hari is bimba. But Hari has no bimba, he is nobody’s pratibimba. Thus, we must dedicate our every action, including eating etc., to the ultimate bimba-rupa, Hari.

We offer arghya (offering of water to the Gods) from the waters of the river, and release the arghya back into the waters of the river. Just as this is an acceptable practice, so too, we use this very body granted to us by the Lord, to serve the Lord. This is acceptable to Hari. Further, Jagannatha Daasaru compares us to a ladle. A ladle cooks and serves food, but is incapable of cooking and serving by itself. Likewise, we are instruments in the hands of God, capable of only a certain degree of independence. Just as a ladle, dipped in any curry, does not absorb the taste, so too we must immerse ourselves in the world without losing ourselves in it.

During rains, the river overflows whether we observe it or not. If we observe it, we may make use of the overflow to bathe or quench our thirst. Similarly, our bodily actions go on irrespective of whether or not we acknowledge the fact that Hari, present within us is directing and accepting them. But, acknowledgement of his role and consciously offering them to him is a sure way of pleasing the Lord, who will grant us moksha.

If we dedicate every action, good or bad, to Hari, with the conviction that he is the doer, he absorbs our actions and grants us immense happiness, like a cow that we offer grass and water, gives us milk.

Hari, is called ‘Avyakthaatma’, the one who is not openly visible, but is present everywhere, at all times, of his own volition. He is present in all four cardinal directions and the four inter-cardinal directions as Hamsa-naamaka paramaatma.

The Lord, in the form of Aniruddha, is ever present in all times and is time personified. Here, five types of time periods (based on different orbitals) are described.
Parivatsara: the time taken by Jupiter to transit through the twelve Zodiac signs
Idavatsara: the time taken by the 27 nakshatras to go through one cycle (27 days/lunar month)
Vatsara (solar): the time taken by the earth to orbit the sun once (365 days)
Anuvatsara (lunar): the time taken by the two lunar fortnights to go through twelve cycles (360 days)
Samvatsara: The time between the solistices (lunar year roughly)

One who is aware of the victorious Jagannatha Vittala’s presence through these time periods, gets his lasting protection according to one’s worth.

6. Pancha-maha-yagna Sandhi

The chapter of the various forms (of the sacrificial fire)

Jagannatha Daasaru describes the five forms of Agni (Panchaagni).They are mother (Janani), father (Pitha), earth (Bhoo), clouds (Vaarida) and space (Ambara). Before the jeeva takes birth on earth, it is present in space (here, the prathama-agni*), enjoying its punya, in its sukshma sharira (subtle body). When the punya is spent, the jeeva descends to the Vaarida mandala (clouds) which is (the dwitiya-agni*) The jeeva, then reaches the earth (the tritiya-agni*) in the form of rain. The jeeva enters the grains which the father (the chaturtha-agni*) consumes. When the semen of the father reaches the uterus of the mother, (the panchama-agni*), the jeeva begins its new life.

*ambara-agni, parjanya-agni, prithvi-agni, purusha-agni, yosha-agni

The forms of the God which pervade each of these agnis are: Narayana, Vaasudeva, Sankarshana, Pradyumna and Aniruddha. Each agni has 6 forms. For instance, in the Yosha-agni, the Bhagavad rupa is Aniruddha.
The other five forms are: Aniruddha-Narayana, Aniruddha-Vaasudeva, Aniruddha-Sankarshana, Aniruddha-Pradyumna and Aniruddha-Aniruddha. Thus 5 (agni) x 6 (names of God) = 30 names, which one must meditate upon and acknowledge* the roles played the lead-up to our births.

*compared to performance of homa

It is to be borne in mind that every word is representative of God. Hence, the terms agni and the lokas denote Hari himself.

The word “Yagna / Yagnya” refers to every action performed to please the Lord. There are six components of yagna.

With respect to “ambara-agni”, the following description is given:
1. Agni. Here, space or akasha is considered as “paavaka”, or that which accepts all offerings made as “aahuti” for Narayana.
2. Samidhe. The sun (Ravi) is the samidhe for the gagana-agni. The Lord in the form of Suryanarayana, accepts offerings and extracts water from the earth.
3. Dhooma. When the samidhe comes in contact with the gagana-agni, sunrays are created. This dhooma, or sunrays drives away ignorance (agnaana).
4. Archi. The contact between agni and samidhe which gives rise to dhooma, is the cause of archi or daylight.
5. Kidigalu. When fire comes in contact with samidhe, sparks are created. These sparks or kidigalu are the stars in the sky.
6. Kenda. The resultant cinder (kenda) is represented by the moon, also called angaara.

In a similar fashion, Jagannatha Daasaru describes the six components of yagna, with respect to the other agnis, as well. In all the verses he exhorts the bhaktha to be aware of all the pervading forms of Hari among the six components of yagna and the five agnis.

Parjanya-agni

1. Agni. Parjanya or Megha-mandala (Varidhi mandala) is the“paavaka”
2. Samidhe. Pravaaha-Vayu or strong winds
3. Dhooma. Clusters of clouds
4. Archi. Flashes of lightning
5. Kidigalu. Sounds of thunder
6. Kenda. Lightning with thunder

Prithvi-agni

1. Agni. Dharani or Earth
2. Samidhe. Samvatsara (in which the jeeva is born)
3. Dhooma. Akasha or smoke
4. Archi. Night
5. Kidigalu. Cardinal directions
6. Kenda. Inter-cardinal directions

Purusha-agni

1. Agni. Purusha or the father
2. Samidhe. Vaak or speech
3. Dhooma. Indriyas or sense organs
4. Archi. Tongue
5. Kidigalu. Ears
6. Kenda. Eyes

Yosha-agni

1. Agni. The mother (janani)
2. Samidhe. Genitals
3. Dhooma. Excitement of contact
4. Archi. Vagina
5. Kidigalu. Copulation
6. Kenda. Ejaculation (to be thought of as aahuti to Narayana)

The one who contemplates on the 25 forms of the Lord (Pancha-rupi paramaatma in pancha-agni; 5x5=25), every single day, with devotion, is protected by the lotus-eyed Lord, just as he protected his maidhuna* (brother-in-law) on the battlefield. The bhaktha is absolved of his sins, like Shishupala** was.

*Arjuna, Krishna’s sister’s (Subhadra’s) husband, who was his bhaktha, in the battle of Kurukshetra. Most scholars go with this. Some interpret the word ‘maidhuna’ to mean Rukmi, his wife’s (Rukmini’s) brother, who opposed him in battle for whisking away Rukmini from Shishupala, whom Rukmi had promised in marriage to Shishupala, who was his friend. Rukmini was against this and had appealed to Krishna to take her away. When Krishna defeated Rukmi, Rukmini requested him to spare her brother.

**Shishupala, was killed by Krishna, during Yudhishtira’s Rajasuya yagna, but his soul merged into the body of Krishna.

The five forms of Narayana, are a unit, like the pancha-naari turaga (depiction of five women in the form of a horse).

Jagannatha daasaru, plays around with the word ‘five’ (pancha). He says, the pancha-rupi paramaatma is present in pancha-vidha jeevas* made of pancha-bhootas, who are born of the pancha-agnis, and rejoices within each jeeva.

*deva, gandharva, pitru, manushya, asura

The Lord is present in his bimba-rupa within “samastha jeevaru”, that is, from Bramha to a blade of grass. He is called “Ekaatma”. His moola-rupa is Padmanabha, the lotus bellied, reclining Lord, who is served by Ramaa Devi, even during pralaya (dissolution). Padmanabha paramatma, also called “atma”, manifests in the three forms, Achyutha, Anantha and Govinda, to enable the jeeva to have three kinds of experiences, adhibhautika, adhidaivika and adhyatmika.

Adhibhautika - relates to the presence of the five elements that make up the gross body. Achyutha-rupi paramaatma facilitates experiences in this realm and protects us.

Adhyatmika – experiences caused by the indriyas and manassu, in terms of loss or gain, is facilitated by Anantha-rupi**paramaatma. Thus, we seek peace from the almighty to protect us from theses disturbances.

Adhidaivika – the results of our actions as directed by Vayu devaru and the abhimani devathes of the 10 indriyas, are managed by Govinda-rupi**paramaatma, who accepts them and grants us happiness.

Paramaatma, thus, performs all actions, pervading the dasha-praanas*, which are under the supervision of Mukhyapraana devaru.

* while praana, apaana, vyaana, udaana, samaana, are the pancha-praanas, naaga, krikala, koorma,devadutta, dhananjaya are the pancha-upapraanas.

Thus, Paramaatma pervades the three adhishtaanas*, adhibhautika, adhidaivika adhyatmika and dashapraanas.

* Existential space

Padmanabha is present in his original form* (in the heart** of every jeeva), in 10 forms (in dasha-praana) and 3 forms (in adhibhautika, adhidaivika and adhyatmika). Thus, he is present in 10326*** forms in the jeeva, adhibhautika, adhidaivika and adhyatmika; and in 18127 forms in the dasha-praana.

*swaroopa
**hridaya kamala
***according to the assignment of numerical values to the words, ekaatma, achyutha, anantha, govinda etc.

Jagannatha Daasaru exhorts us to contemplate on these 28453* forms of the Lord, with single-minded devotion, in all circumstances and under all conditions, by understanding the concepts (of the forms) from learned scholars.

* total of 10236 and 18127

The five upa-praanas are associated with the five tanmatraas, thus:

The Lord, present as Durgapathi* in 16416** forms in jeevas which are essentially taamasic, inspires them to perform undesirable acts.

*as Durgadevi is the Tamo guna abhimani (Bhoodevi is the Rajo guna abhimani while Shridevi is the Satva guna abhimani)

**total of the number of forms represented by the upa-praanas, in the table

The Lord pervades the pancha upa-vayu/praana (naaga, koorma, krikala, devadutta, dhananjaya) in 16416 forms, and grants five types of avidya* and five types of vidye** to undeserving (taamasic) and deserving (saatvik) people respectively. Through his five forms*** he destroys avidye in good people (sajjanaru) and helps them perform saadhane.

*tamassu, moha, mahaamoha, taamisra, andhaatamisra
**tarka, vyaakarana, meemaamsa, chaandasa, alankaara
***kruddholka, maholka,virolka,dyulka, sahasrolka

*that jeeva and paramaatma are undifferentiated and that the world is ‘mitya’ (unreal)
**that jeeva and paramaatma are different*

The Lord, is present in pancha saama (five names as described in the Saama Veda), in his pancha rupa), in five animals.* The bhaktha who bears this in memory, every hour of the day, is sure to be released from the cycle of birth and death.

*that are of relevance to “homa”. The cow for its milk, sheep for its wool, the goat and the horse for ritual sacrifice and man for the performance of the homa. None of these have been explicitly stated.

The Lord is present as Vaasudeva, Sankarshana, Pradyumna and Aniruddha, in the four yugas, Kritha, Treta, Dwaapara and Kali, respectively. He regulates the yugas and ensures Animal Paramatma’s rupa Paramatma’s name the succession of one after another. At the end of one yuga, he is already creating the next, hence he’s called “Yugaadikrit”. As each yuga has its own standards of dharma and saadhane, the Lord accordingly inspires the jeevas to perform actions and enjoy the fruit as per their gunas,and is thus known as “Dharmapraghataka”.

The Lord, is present in pancha rupa in the various parts of our body. Jagannatha Daasaru tells us to see (be aware of) these rupas within us and venerate (kondaadu) them.

As the head is the most important part, Narayana resides in his 1000 forms in the sahasra- dala- kamala (1000 petalled lotus) or the sahasra / crown chakra. If one who is aware of the presence of Narayana in the body, with the upper part presided by Vaasudeva, the lower part by Sankarshana, the right side by Pradyumna and the left by Aniruddha, understands that the actions are carried out by the Lord and dedicates the actions to him, he is immune to the rules* of ritual impurity (mailige) and other ritualistic procedures, that apply commonly.

*It also means that such a person will naturally avoid undesirable practices and behaviour.*

The Lord is present in these forms in different parts of the body and in organs of sense and action, and grants the various experiences of the senses to the jeeva. The one who contemplates on this, is saved from rebirth by the grace of Hari.

Jagannatha daasaru refers to four aspects, manassu, ahankaara tatva, mahattatva, and avyaktha.

*Jagannatha daasaru refers to ‘ahankara’ tatva as ‘Dhanapasakha’ tatva. Dhanapa is Kubera and his sakha

(friend) is Rudra devaru, who is the abhimani devathe, here.

The bhakthas who are able to contemplate on the presence of the Lord in these tattvas, through the grace of Hari, are no ordinary mortals but become comparable to the devas!

The five elements are the pancha bhutas. Jagannatha daasaru has described the various forms of the Lord which correspond to the five forms of the elements.

The five primordial senses (pancha-tanmaatra) and the Bhagavad rupas in each are:

The Lord is present in four forms of Aniruddha and so on, in the 24 tattvas* within every jeeva, swirling around like a creeper, known as Shannavathi**, he offers satisfaction to the pitrus.

*
The 24 *tattvas are:
Pancha-bhootha (five elements) = 5
Pancha-tanmaatra (five primordial senses) = 5
Pancha-gnaanendriya (five sense organs) = 5
Pancha-karmendriya (organs of action) = 5
Manassu (mind) = 1
Ahankara, Mahattatva and Avyaktha tatvas = 3

**4 forms x 24 tattvas =96 (Shannavathi)

The Lord pervades the 24 tattvas and their abhimani devathes* within every jeeva, for their protection. He does not stand to gain anything by doing so.

*Bramha, Vayu, Saraswathi, Bharathi, Garuda, Shesha, Rudra, etc.

The Lord, addressed here as Indira-pathi, is present in 11 forms* in the 11 tattvas** in the swaroopa deha of every jeeva. The epitome of knowledge and bliss, the Lord named “Purusha” grants the jeevas beautiful and wonderful experiences as per their capacities, without being apart from them for even a nano second.

*11 forms of Lakshmidevi: Shakthi, Pratishta, Samvith, Spoorthi,Pravrutthi, Kalaa, Vidya, Mathi, Niyathi, Maaya, Kaala. The wonder being that these forms of Lakshmi are essentially the forms of Vishnu too.

**five karmendriyas, five gnaanendriyas and manassu =11

Jagannatha daasaru describes the presence of the Lord in 16 forms in the linga sharira. The five sense organs, five organs of action, mind and the five elements (pancha-bhootha) form the 16 aspects of the linga sharira. The swaroopa deha is enveloped by three layers (three gunas). The presiding deities (forms of Vishnu) of the satva layer* is Vishwa, the rajo layer** are Taijas and Praagnya , the tamo layer*** is Turya.

*corresponds with mind

**corresponds with the 10 indriyas, Taijas for Gnaanendriya and Praagnya for karmendriyas

***corresponds with the 5 elements and 5 primordial senses

The Lord has to be contemplated upon in different forms through the four sookshma tattvas*. Likewise the presence of the Lord in 50 forms in each of the 50 letters** of the alphabet are to be meditated upon.

*

**

the letters are the varnas. On their own each letter means nothing. The power of the Lord instils meaning in the words, phrases and sentences formed by these letters. They begin with ‘a’ and end with ‘ksha’. The name Lakshminarasimha pervades the letter ‘ksha’ (also referred as ‘xa’). This letter contains all the other letters within itself.

The pancha-rupi paramaatma is present in the 24 tattvas and their respective abhimani devathes, in a total number of 13824* forms, and directs the jeeva, as “Praakrutha- purusha.”

*24 (tattvas) x 24 (the number of tattvas in each tattva) x 24 (abhimani devathes) = 13824

The 12 names of Keshava* are to be contemplated upon, through the 12 months**, and while applying the 12 markings (pundra) on the upper body with gopichandana. Vedavyaasa and Pancha-rupi paramaatma are to be contemplated upon through the 6 seasons. With such contemplation, one must strive to perform noble tasks*** with no desire for the fruit, through the 30 days of every month.

*Keshava, Narayana, Maadhava, Govinda, Vishnu, Madhusudhana, Trivikrama, Vaamana, Shridhara, Hrishikesha, Padmanabha, Daamodara.

**starting from maargashira and ending with kartheeka... (maargashira,pushya,maagha, phaalguna,chaitra,vaishaka,jyeshta,aashaada,shraavana, bhaadrapada,aashwija,kartheeka)

***called ‘satkarma’ here; also refer to ‘maasa dharma’, that is performing the prescribed duties of the months.

The lovable Lord plays his leela*, with his inconspicuous presence** in lowly soil and rock to precious metals like gold (jada vastu) and in every jeeva from a worm/ blade of grass to Bramha and the other Gods...

*making the jeeva believe that he is the doer

**the word used is “charaachara”(inclusive of jada and jeeva)

The Lord is present* in the sthoola sharira of males as Vaasudeva and Aniruddha and as Sankarshana and Pradyumna in the sthoola sharira of females.

Jagannatha daasaru has described Hari as ‘sarva-sunilaya-ha’,** which also finds mention in the Vishnu sahasranaama. According to the Shruthi (oral verses), he is described as ‘Dwa-suparna’. This has been described as the existence of two birds (jeeva and eesha) in the tree (sharira). The one who is fully aware of the jeeva-eesha bheda, (duality) is rewarded by Narayana with mukthi. Such jeevas become jeevanmuktharu, that is, they are freed from the cycle of births and deaths and spend their time in meditation in Satyaloka***, till they end of this yuga, when they will accompany Bramha to Vaikunta****

*The right side of the body is considered to be the ‘purusha bhaaga’ and the left side is the ‘sthree-bhaaga’.Hence, one can contemplate on Vaasudeva and Aniruddha; and Sankarshana and Pradyumna; accordingly.

**the one who resides in everyone

***the highest realm in the material universe, also called Bramhaloka

****the realm beyond material universe, the abode of Vishnu

The compassionate Lord pervades every jeeva, including Bramha and other Gods, in his infinite forms. He inspires and performs actions through the tattva abhimani devathes in each jeeva according to their gunas. He is neither affected nor tired from these constant activities. He rewards the devathes for their good deeds, which he causes them to perform.

The waters of the various rivers that flow into the sea appear as a single body of water to the birds that fly over the ocean. But the clouds that float far away and Vayu devaru, the creator of the clouds, are aware that there exist different waters and they are not homogenous. Likewise, a bhaktha who has achieved spiritual heights is able to perceive the differences among the jeevas based on their gunas and the Paramaatma, reclining on Shesha, who contains them all within himself. This knowledge is not for everyone.

The ten indriyas and manassu (which controls them) are collectively called ekadashamendriya. One must contemplate on Aniruddha rupa in these indriyas and their actions. The three gunas, satva, rajo and tamo guna are linked to the linga sharira. One must contemplate on Pradyumna rupa in these gunas. One must contemplate on Sankarshana rupa in the pancha-bhoothas and their corresponding pancha-tanmaatras. One must contemplate on Vaasudeva rupa in the 24 tattva abhimani devathes. One must also be aware that these four forms are not different from the moola rupa of Narayana. The one who rejoices in this knowledge, ever contemplating on them, and becomes lost in devotion, is sure to be blessed with a vision of the Lord and with everlasting bliss (moksha).

Jagannatha daasaru describes the presence of the ten avataaras of Vishnu, in the parts of our body. The moola rupa of Narayana exists in the mind, Matsya in the ears, Koorma in the eyes, Varaaha in the skin, Narasimha on the tongue, Vaamana in the nose, Parashuraama in the mouth, Raama* in the hands and Krishna in the feet. These forms of the Lord initiate thoughts, hearing, sight, sense of touch, taste and smell; speech, deeds and movement.

*referred to here as Vaali-bhanjana (slayer of Vaali)

Buddha and Kalki are responsible for the acts of excretion and urination, respectively. Thus, if one is aware that the ten avataaras of Vishnu, are the true initiators of all actions, and if we dedicate* the experiences we derive from them, to Lord Jagannatha Vittala, the destroyer of sins, he accepts them and lovingly protects us, always.

*by saying “Krishnaarpana”