Shri Harikathaamruthasaara Part 2

Daasavaryam Dayaayuktam Doorikrutha Durashisham Harikatha amrutha saara Vakthaaram Jagannatha Gurum Bhaje

Our salutations to Guru Jagannatha Daasaru, the composer of

Harikatha amrutha saara!

7. Pancha-tanmaatra sandhi

The chapter of the five primordial senses and God The Lord present in 51 forms corresponding with the letters of the alphabet in the five elements (*prithvi, aap, tejas, vayu, aakasha) and the corresponding five primordial senses (gandha, rasa, rupa, sparsha, shabda), bestows joy and misery to the devas and asuras respectively and destroys those who are vengeful.

*the 51 forms (‘a’ to ‘xa”) corresponding with the letters of the alphabet are detailed in

Madhwaachaarya’s Tantrasaarasangraha:

Aniruddha rupi Hari, representative of Pranava (aum) present in the sthoola shareera, having three names, is present in three places in 15, 21 and 24 * forms, and pervades the 72000 naadis of the jeeva. He is also present within the 72000 rays of the sun illuminating the whole world. Scholars have offered various explanations to the use of the phrases “three names” and “three places” and the 15/21/24 forms:

Some options of the three names are:

Some options of three places:

*the three abodes of Vishnu

Some options of the 15 forms:

*Naarayana, Aniruddha, Pradyumna, Sankarshana, Vaasudeva

**Matsya, Kurma, Varaaha, Narasimha, Vaamana, Parashuraama, Raama, Krishna, Buddha, Kalki

Some options of the 21 forms:

*forms of Lakshmi which are the forms of Vishnu too Shakthi, Pratishta, Samvith, Spoorthi, Pravrutthi, Kalaa, Vidya, Mathi, Niyathi, Maaya, Kaala

Some options of the 24 forms:

*Keshava, Naarayana, Maadhava, Govinda, Vishnu, Madhusoodhana, Trivikrama, Vaamana, Shridhara, Hrushikesha, Padmanaabha, Daamodara, Sankarshana, Vaasudeva, Pradyumna, Aniruddha, Purushotthama, Adhokshaja, Naarasimha, Achyutha, Janaardhana, Upendra, Hari, Shrikrishna

The Lord is present in 19 forms in the four* bodies that a jeeva possesses, that is, swaroopa deha, linga deha, aniruddha deha, sthoola deha, as Vishwa, Hayagreeva, Mulesha, Achyutha, Anantha, Govinda and Hamsa. https://www.psychologytoday.com/us/blog/i-got-a-mind-to-tell-you/202310/our-four-realms-of-existence

The 19 places are: 10 indriyas +5 elements +manassu + manastattva+ahankaara tattva + avyakta tattva

The 19 forms of God are: Aniruddha-Pradyumna, Aniruddha-Sankarshana, Aniruddha-Vaasudeva, Aniruddha-Naarayana, Vishwa,Taijas, Praagnya, Turya, Aatma, Antaraatma, Gnaanaatma, Paramaatma, Vishwa, Hayavadana, Vishnu, Achyutha, Anantha, Govinda and Hamsa.

Like a clear mirror reflects well, so also the Lord as bimba-rupa shines through every living being and non-living object. Anantha, illuminates the minds of noble jeevas as a stable, faultless, formless, and independent entity.

Present in all the four shareeras of the jeeva, Vayu devaru constantly performs the Hamsa-mantra japa. Present as the sun, he breathes through the right nostril (Suryaswara, whose abhimani devathe is Vayu devaru) and as the moon, he breathes through the left nostril (Chandraswara, whose abhimani devathe is Bharathi devi). Thus enabling incessant inhalation and exhalation, he pervades the entire universe.

The 5 elements are the five heads, the 10 indriyas are the 10 arms, punya and paapa are the two feet of the Lord, “ahankaara” and “buddhi” form the torso. Such a Lord facilitates and performs actions through our indriyas, yet remains indifferent to the actions.

The all-pervasive Lord sets in motion the six stages of ‘life’ in all jeevas which possess the four dehas. Bramha, Vayu, Saraswathi and Bharathi, though in possession of the four dehas, do not experience these.* Their progression towards the end of their allotted lifespan is to be considered as ‘ageing’.

*conception (embryo), birth (vaginal), growth, old age, decay, death

Hari who is the master of the 64 arts*, is ever-present in the form of Vishnu in every jeeva including Bramha, Rudra and others, and is called “Chatushtaada”.

*The 64 Arts:

From a blade of grass to Lord Bramha, Narayana is present in 1526 forms. If one contemplates on the names Ghrini, Soorya and Aaditya, which are part of the Surya-mantra, one is assured of good health and prosperity.

Hari present in every one of the letters of the alphabet is the meaning in the Vedas, the message of the Puranas, the poetry of the Bharatha (Mahabharatha). Hence, he is called Manomaya and Vaangmaya, the personification of literature.

Those who seek aparoksha gnaana will do well to contemplate on the 1624 forms of Hari as “Bhaarabhruth”, who reveals himself in each of these places he’s present in.

Like a gemstone set in gold, Aadheya or Hari shines in the minds of Bramha and other Gods and offers support (Aadhaara) to the cosmos. He is present in 242 forms in the moon and 142 forms in the silhouette of the rabbit in the moon.

The numerical value of Bhaarabruth, Aadhaara and Aadheya is 2008. It is futile to pray to the Lord, worship him, chant his name, bathe in holy rivers and count on one’s fingers*under the hot sun, without being aware of his presence in 2008 forms. If only one seeks the help of a teacher or an enlightened person, one can be blessed with the mystical knowledge of the presence of Hari.

*counting numbers on fingers is a typical way of counting the rounds of japa one performs. Here Jagannatha daasaru is emphasising the need for both reverence and knowledge.

The jeeva, is ever protected, night and day, by 80775 forms of Narasimha who is the embodiment of death to death* itself. He is known as Bhrthyuvatsala, Bhayavinaashana and Bhaagyasampanna.

*untimely death or apamruthyu, here

Narasimha, who also goes by the name, Jwarahara, with 27 forms in Jwara and 28 forms in Hara, is present in 2827 forms. The mere contemplation of the 2827 forms of Narasimha/ Jwarahara ensures the melting away of one’s sins just as snow melts away upon the appearance of the rays of the sun.

If one can sit still, fix one’s mind on the Lord, and chant the Narasimha Mantra* tirelessly, sincerely, for a whole month, one is sure to win the grace of the Lord and be granted moksha.

*Ugram Veeram Maha Vishnum Jwalantham sarvathomukham
Nrsimham Bheeshanam Bhadram Mrityor Mrityum Namaamyaham

The presence of Chaturmurthirupa* Hari in the following Gods within whom he resides for the corresponding number of years of a human lifespan, protects the shareera:

*Aniruddha, Pradyumna, Sankarshana, Vaasudeva

**Some scholars mention Saraswathi and Bharathi

The Lord is present in the 72000* naadis and the total lifespan of a 100 years grants a person 72000** days. Thus, one should contemplate on the 72000 forms of the Lord in the naadis, through his life.

*36000 naadis on each side, representing male and female naadis

**36000 days and 36000 nights

Hari, the beloved of Lakshmi resides in the four aspects, that is, Kaala, Karma, Guna and Swabhaava*, bearing the same name and same form as these aspects. Thus he nurtures (paalisuvanu), destroys (samharisuvanu) and creates (srishtisuvanu)**, through the gunas and elements etc.

*Time, Action, Tendency and Inherent nature

**the order of “ srishti, paalane, samhaara/ srishti, stithi, laya ”; have been intentionally shuffled as we are already in the “stithi” phase in the cosmic cycle, which will be destroyed in the pralaya to follow

Like a wick and oil join forces to dispel darkness, illuminate a house and reveal the objects within, so also, Hari, who is known as Pundareekaaksha, illuminates the mind of those who are dear to him. Pleased by their devotion (oil), knowledge (wick) and actions, the formless God reveals his form to them.

Irrespective of the bodies we are given, the worlds we are made to inhabit, the times we live in, or the circumstances we find ourselves in, we are not to forget that the Lord* himself is present in each of these aspects, and we should ask for nothing other than knowledge and devotion.

*who is apart from all other life forms and inanimate objects

Like every thread of a piece of cloth dipped in water becomes wet and heavy with water, the Lord is present within everything. To imagine this all pervasiveness, one has to imagine the vast sky as a cloth, dipped in the waters of the oceans, and imagine Hari’s presence in each thread of the fabric and in each drop of water. If such is the inexplicable presence of the Lord within everything, there is no doubt that one is free to imagine the Lord in whatever form the mind conjures.

Infinite universes exist in every pore, every hair, and every cell of the innumerable forms of Hari. Thus, he is Aprameya, beyond imagination.
Jagannatha daasaru makes a reference to rishi Markandeya who was granted a vision and experience of dissolution. As he got tossed around in the swirling waters of the deluge, he saw a baby floating on a banyan leaf and sucking its toe. Markandeya then got drawn in through the nostril of the baby and saw the entire cosmos within the baby’s belly. Thus he was witness to both creation and dissolution.

Every form of Hari is infinite and all these infinite forms are contained in his supreme form. He creates, destroys, and pervades the cosmos in the same form, unseen and unknown. Krishna, Nanda’s son, displayed these infinite forms contained within his supreme form, on the battlefield to (Arjuna) “Indraatmaja”, as Vishwaroopa.

Hari or Ramaa pathi, is also known as Avyaya, and is present in the different parts of the body, but also appears as one, like the “navanaarikunjara”.
At first glance one sees an elephant but a closer look reveals nine women. Hari who is present everywhere and who is free of defects, pervades the cosmos as “Viraat”.

An ocean is filled with innumerable waves, but the ocean is one entity. Similarly, every form of Hari contains infinite forms, yet Hari is one.

The 10 manifestations of God are: 1. Kaarana : Present in the five elements, the doer 2. Avataara : Like Raama, Krishna etc. 3. Vyaaptha : Omni present 4. Aavesha : Partial presence, as in Lakshmana, Balaraama etc. 5. Amsha : Not a full avataara as in Pruthu (an avataara of Vishnu mentioned in the Bhagvatha) etc. 6. Kaarya : Actions that take place 7. Vyaktha : Visible to the learned 8. Avyaktha : Invisible presence 9. Vibhuthi : The cause of excellence in a person/ object 10. Antaryaami : The in dweller of every being

Like a thread that strings together various beads, Hari, is present in jeeva, inanimate objects, mountains, rivers and so on. He tirelessly, joyfully and compassionately facilitates the action that is true to the nature of each of these.

Jagannatha daasaru describes the pancha bhedha, that is, the difference between jeevas, between jadas, between jeeva and jada, between jeeva and paramaatma, and jada and paramaatma. While there are thus three categories, Hari, jeeva and jada, Mahalakshmi is different from all three. She has no equal, and is superior to everything else except Hari.

The Devas’ (Aditheyaru or sons of Aditi) understanding of the supreme Lord is higher than people, gandharvas etc. However, Saraswathi, the embodiment of the Vedas, has even better understanding than the Devas. Her knowledge is surpassed by Bramha/ Vayu, who in turn are surpassed by Mahalakshmi. Therefore, one must understand that Hari alone is supreme.

If Hari is the emperor of the cosmos, Lakshmi is the empress. Yet Lakshmi serves Hari unceasingly and even assumes the forms of his weapons, clothes, bed, etc. Purandara daasaru has described this concept in this song, “Yenu dhanyalo Lakumi...” sung by Vidyabhushana.

Mahalakshmi’s mind, restless because it is unable to comprehend the incomprehensible Hari, is akin to a small boat caught in the stormy seas. If this is her state, what of us mere mortals?

The refuge of Lakshmi*, the master of all jeevas, the fountainhead of knowledge, the redeemer of the asura Gayaa**, revered by the sages, the slayer of uncle Kamsa, the succour of the helpless, Madhusudhana, the one who bestows life... If one constantly considers this Jagannatha Vittala as his sole support, he unfailingly protects him.

*As Lakshmi is said to forever dwell in Hari’s heart, he is aslo known as “Shriniketana”
**by killing the asura and yet bestowing him the honour of being present in Gayaa, where offerings made to ancestors bear fruit

8. Maatrika sandhi

also called Maatrika-mantra-prakarana-sandhi

The chapter of the letters of the alphabet and God

Jayantha is the abhimani devathe of the feet within which Hari is present as Sumedha. Vayu devaru is present in the tip of the toe of the right foot. As the feet bear the weight of the body, Hari who carries the weight (bhaara) is called Bhaarabhruth. He walks and makes us walk.

The ten maatras that are present between the toes:

Hari is present in the maatrika rupas of Kapila, Chaarvanga, Para, Phali, Bhaga, Manu in the palms of one’s hands, doing tasks and making us do them.

Hari is present as Para and Phali on the two sides of the body, as Balee and Bhaga in the anus and genitals, and as Manu in the lower belly.

In the five, six-petalled, lotuses at the edge of the navel, Hari is present as Pancha-rupi paramaatma (Aniruddha etc.) guiding one’s deeds, swabhaava (inherent nature) and gunas; to stay on the right course.

In the six-petalled lotus at the navel, dwells the baavi (future) Bramha, Vayu devaru; within whom resides the pearl-like Pradyumna rupi Hari, adorned by jewellery like the resplendent Kausthuba, being served by divine attendants, punishing the terrifying paapa purusha*.

*the personification of sin, with his limbs and other parts of the body representing various ‘sins’

In the middle of the stomach, the twelve aadityas reside in the 12 petalled lotus. At the centre of this is the sushumna naadi*, within which Hari in the form of pancha-rupi paramaatma is protecting the devathes and vanquishing the daityas, the abhimani devathes of 360 days and nights, respectively.

*the main channel of energy

In the eight petalled lotus in the heart, Hari is present as Pradesha, and appears in a reddish hue as the bimba-rupa*.

*the form of god present within each jeeva, unique to each

The throat, which has a two petalled lotus, has Vayu devaru with Bharathi devi, worshipping the lord as Hamsa, while performing the twin functions of allowing food and liquids to enter (as Udaana) and speaking and enabling us to speak.

The two Ashwini devathes are present in the nostrils in the forms of Naastya and Dasra. Mukhyapraana devaru, the patron of breath, along with Bharathi devi, contemplating on the bhagavad-rupas Hamsa and Dhanwantri, breathes and makes us breathe. Surya and Chandra are the adhipathis of the two eyes while Lakshmeesha (Naarayana) and Dadhivaamana are the bhagavad-rupas. Pradyumna is in the form of a pillar in the right eye, while Mahalakshmi is present as Ambrani in the form of a rope. Vaayu devaru in the form of a calf, enables the eyes to see.

The lord in the form of Kapila, along with Indra and others, resides in the light of the eye. Sri Hari as Vishwaroopa, present in front of the right eye, is white in colour with four arms, with the face of an elephant and nine human faces on either side, is called Vishwa. He lovingly provides wakefulness; sees and allows them to see the material world.

The abhimani devathes of the ears are the rulers of the eight quarters*. Amongst these abhimani devathes, Ganga is present in the right ear**. Hari in the form of Trivikrama (who is the father of Ganga), purifies the people who are aware of this.

*Agni, Indra, Isana, Kubera, Nairuta, Varuna, Vayu, Yama

**the reason for men to place the yagnopavitha/janiwara over their right ear while answering the call of nature/performing ritually impure acts

Indra and Kaama reside in the mind (manassu). Shiva is present in the ahankaara. The abhimani devathes of thought (chitta) and consciousness (chethana) are Garuda and Shesha. Hari in the form of the 19 headed Taijas, transports the jeevas to a dream-state while he too enjoys the pleasures of the dream-state (as Pravivikthabhuk).

The wise Taijas, known as Praagnya, helps the jeeva to be placed in the heart and facilitates its transition between the three stages of consciousness: wakefulness, deep dreamless sleep, dream-state.

Thus Hari who is present in the parts of the body protects his devotees, who constantly meditate on him, from ‘apamruthyu’*.

*Death that results from an accident or untimely death

Hari in the form of Vaasudeva is present in 16 forms*in the crown of the head. The blissful lord, through sense organs such as ears, eyes and so on, experiences the world and enables us to experience too. He is both the one who serves and the one who gets served.

*16 forms

*aalarasa = aalu (servant) + arasa (master)

Among the 72000 naadis in the body, 101 are considered as prime naadis, and 101 forms of Hari reside in them, in the form and name of Kalasha. The 12 naadis* of utmost importance, originating from the heart are the dwelling places of Ganga and other holy rivers. Hari is present as Keshava and other 11 forms in these, and as Ekaatma in the Sushumna naadi.

*Kaarana naadi

Hari in the form of Pradyumna is the embodiment of the Vedas and he is present in the Sushumna naadi, while he is present in the ida and pingala naadis too, in the form of Vishwa. He is omni-present and experiences the actions and the influence of gunas on every jeeva that he is present in (and enables them to experience them).

Hari is present as the following in 45 forms (Kaalanthargatha):

*blue in colour and causes rain... hence also called Neelameghashyaama

Paramaatma is present in his pancha-rupa in each of these five aspects. If we exclude the moola-rupa of each, and multiply the four rupas by the five aspects, the number arrived at is 360 which represents the number of days in a year.

A day comprises of eight yaamas (three hours each), thirty muhurthas (two ghaliges or 48 minutes), sixty ghaliges (24 minutes), Hari as Kaala (time), flows ceaselessly and surely, like the waters of the Ganga, in which Lakshmi, in the form of Bhargavi, is ever present.

The abhimani devathe of all Vedas, Lakshmi, unable to fathom the reason for having been chosen to be the consort of Vishnu, thinks that it is not any of her attributes that have contributed but it is the sheer grace of Hari. If the king of a land chooses to eat at a beggar’s house, it does not mean the beggar’s food or hospitality is excellent but it means that the king deigned it fit to eat there.

If the gunas (attributes) of all jeevas, from a blade of grass to Chaturmukha Bramha are represented as a value, and if Lakshmi possesses double this value, it will be a tiny fraction of the attributes of Hari.

The abhimani devathes of milk, curd, butter and ghee are Bharathi, Saraswathi, Vayu and Bramha respectively. Aniruddha-rupa Hari, who infuses them with flavour and fragrance is present as knowledge, action, will and strength.

Hari, is present in Bramha, Vayu, Garuda and Shesha, in the following 90*divine beings:

*Considering the two Ashwini Kumaras as one

**Since one of the 12 Aadityas, Urukrama is Hari himself, the number of Aadityas are taken as 11

Hari is the destroyer of the five avidyas. One should remember these names of Hari when applying gopichandana with the pancha- mudres:

The body (sthoola sharira) is considered as a chariot and the bimba-rupi paramaatma rides this chariot, enshrined in the lotus in the heart. Shiva (mind, which controls the ten indriyas, overseen by Vayu) is the charioteer with Parvathi (expression through speech) being the reins. Chandra and his consort Rohini are the ears which control the inputs to the mind. The eyes are the horses that lead us on through Surya and his consort Sangnya.

The infinite attributes of Hari cannot be defined by any permutation and combination of the limited letters of the alphabet. Let alone the infinite Shruthi and Smrithi*, even the abhimani devathes of these seem finite when compared to Hari. Only Hari knows the infinite attributes of Hari and no one else.

*the heard and the remembered

Paramaatma dwells in our earnings, our body, spouse, house, friends, family and acquaintances, which we beget by his grace and also due to the connection with our past lives (runa). With the overall understanding that none of these have been ‘earned’ but have been granted by the grace of Hari, one must interact with these according to their station... respect towards elders, love towards spouse, friendship among equals, affection towards children and kindness to those lower in rank; in the path of service to god.

This understanding and constant contemplation of the various forms of Hari in our shariras, are sure to make the compassionate Jagannatha Vittala release us from the troubles of the world.

9. Jeeva-prakarana sandhi

This sandhi also goes by other names such as “Varna-prakriya sandhi” and “Uddaatta-anuddaatta sandhi”.

Jeeva-prakarana sandhi refers to the description of our swaroopa deha and the presence of Hari in the eight-petalled lotus, and the experiences of the jeeva due to the kriyas performed by the Lord.

Varna-prakriya sandhi refers to the existence of Hari in varna (letters of the alphabet) and swara (the resultant tone) uchchaswara/ udaatta (raised tone), anudaatta (low pitch), prachaya (balanced tone), swarita (vibrating tone), sandhi (merged compound letter formed by an altered vowel or consonant, found in Indian languages), visarga (aspirated sound as in ಅಃ), bindu (nasal consonant as in ಅಂ) and so on.

Not only is Hari praised by every word of the Vedas, but also by the beating of drums, chirping of birds, churning of curd, ring of bells, trumpet of elephants, waves of the sea, clicking of lizards...

The world of sound represented by varna and swara, which describe the word of god, have been described in detail in Madhwa’s commentary on Aitheraya Upanishad.

The essential but special knowledge of the dependency of the jeeva on paramaatma, the hierarchy (taaratamya), devotion to one’s guru, indifference to worldly matters, opposing the mityavaadis, awareness that Hari is present in every organism, are ingredients of Hari-pooje.

Hari present in 13 forms in earth, water and fire, and the 10 indriyas, visible to the respective abhimani devathes, accepts everything in the form of Sankarshana.

It is crucial for one to worship Hari in accordance with the laws that govern the body (sthoola sharira), place and time*, without desiring the fruit of karma**, and with full understanding that the actions are being performed by the grace of the paramaatma (and mukhyapraana), and therefore dedicate all action and worship to the lord through Mukhyapraana***.

*daihika, daishika and kaalika

**nishkaama karma

***Bharathi-ramana Mukhyapraana anthargatha Krishna-arpana

Hari is present as Krishna, Parashuraama and Hayavadana, in the three types of jeevas (sathvik, rajas, tamas), and in the three types of karma (daihika, daishika, kaalika), in nine* forms. He performs and makes us perform actions, rewards us according to our yogyathe (capacity) and remains unaffected** by the actions.

*3+3+3=9

**Vikaarashoonya

Like the rice cooked by the fire is offered as oblation to the fire, one must offer all actions that he makes us perform through mind, speech and body, to him without holding back. The lord accepts them, and destroys the sins of those whom he holds dear.

If one were to pick a single strand of hair of a horse’s tail, split it into hundred, and then split one hundredth into another hundred, one can imagine that to be the size of the swarupa-deha of jeeva. The size of the swarupa-deha has no bearing on the hierarchy of jeevas, which is determined by the gunas and the yogyathe of the jeeva.

The lord present in the size represented by the tip of the thumb of this miniscule swarupa-deha resides as bimba-muruthi in the lotus of one’s heart, pervades the organs of the jeeva, and conducts the business of the entire cosmos. The bimba-rupi paramaatma in the hritkamala (lotus of the heart) is referred by names such as Vishwambara, Aatma and Praagnya.

Hari is present in the forms of Purusha, Hrishikesha, Vishwa and Turiya in the same form as the jeeva, in the indriyas, 12 inches above the head and in the 72000 naadis, respectively.

The all-pervasive Hari present inside the body and outside it in innumerable forms, remains unaffected by the actions he performs and makes us perform. He resides in the eight petalled lotus in the heart as a luminous presence called Vishwa.

While Bramha, Saraswathi, Vayu and Bharathi are present in the sthoola-deha (linga-deha) of a jeeva, only Hari and Vayu are present in the swarupa-deha. Vayu devaru is present as Garuda, Rudra, Shesha and manages the swarupa-indriyas.

The linga-deha envelopes the swarupa-deha, like the husk covers the grain. The swarupa-deha of one who has been granted moksha sheds the linga-deha only after a dip in the Viraja river, along with other mukta-jeevas, including Bramha, at the end of this cycle of creation, when they enter Vaikunta.

Between the linga-deha and aniruddha-deha, there exist two sheaths which are the jeeva-aspect and the paramaatma aspect*. Hari in the form of Janardhana prevents the entry of daityas and resides in the three gunas as Trivrak.

*a detailed description of these two aspects is provided in Shruthi-geetha-taathparya
When the jeeva-aspect (Jivaachchaadhika) is destroyed, one gains swarupa-gnyaana (self-realisation)
When the paramaatma-aspect (Paramaatmachchaadhika) is destroyed, one gains aparoksha-gnyaana (God-realisation)

Irrespective of the season, one must perform the three karmas (daihika, daishika, kaalika) at the various pilgrim centres and holy rivers in Bhaaratha varsha. Bramha and the other gods, perform these actions from within each jeeva, according to one’s gunas and yogyathe.

The sushumna naadi* which is about the size of a thousandth of a strand of human hair, is at the centre of the body and is surrounded on all four sides by Vajrika, Aarya, Prakaashini and Vaidyutha naadis.

*bramha naadi or madhya naadi

The kind paramaatma in the form of Sankarshana in the middle of the sushumna naadi in a trikona chakra* burns the papa-purusha** in the agni-mandala***, during the day. The papa-purusha, by the boon of Bramha regains his body at night.

*A triangle within a circle
**embodiment of sin
***the upward journey of kundalini from the lowest chakra

At the centre of this madhya-naadi, at the root of the lotus of the heart, resides Naarayana in the form of Mulesha. At his feet is Vayu devaru, at whose feet the linga deha of the jeeva is present. Within this eight-petalled lotus dwells Hamsa-rupi Hari bearing eight weapons/accessories, who is served by the guardians of the eight directions*(dikpalakarus) while going around like a potter’s wheel.

*

Apart from the circular movement, when bimba-rupi hamsa paramaatma moves to the centre of the heart (karnika), the jeeva experiences detachment(vairagya). When taijas rupi bhagwantha moves to the soft and thin stem-like structures in the middle of the petals of the lotus (kesara), the jeeva experiences dream-state. When praagnya rupi paramaatma shifts to the hard part, below the stigma, the jeeva moves to a sleep-state. When Madhusudhana moves to the petals, the jeeva awakens.

When one fails to recognise the supreme lord present in our heart, of what use is meaningless travel to holy places like Ayodhya or Kashi, with spouse and children, and gloating over it? When one becomes aware of the presence of the Bhagawad-rupas within one’s body and the four dehas*, one gains the fruit of pilgrimage.

*

The body is made of seven dhaatus*. The 49 Maruts are present as seven Maruts in each dhaatu. Hari in seven forms is present in the seven Maruts, in the seven dhaatus.

*sapta-dhaatu

The pancha-koshas (five sheaths) lie between the sapta dhaatus.

The unattached Hari is present within and outside the dhaatus, like the heat of a heated iron rod, which is hot on the inside and outside.

Hari resides in 360 forms in the crevices of the bones and joints. In these forms, Hari manifests in 1080 forms and along with the various abhimani devathes indulges in divine play.

Just like the green worm (keeta) trapped by the wasp (kanaja), initially fears the wasp, but gradually being fed by the wasp, develops wings and a strong likeness to the wasp, and flies away; so also a muktiyogya through constant contemplation on Hari, can attain Saarupya moksha (a type of moksha) where the muktha jeeva, in Vaikunta, has four arms, carries shanka, chakra etc. has a bluish body, i. e. resembles the supreme lord.

If one does not forget the presence of the various forms of the lord within the body, and remembers them with utmost devotion, at every step of the way, Jagannatha Vittala, the embodiment of the Vedas, will keep him close and grant him God-realisation (aparoksha-gnyaana).

10. Sarva-prateeka sandhi

The Chapter of God’s omnipresence in creation
Also called Sarvasamarpana sandhi

Hari is Parabramha (Jagannatha daasaru has called him Parabomma), the one without limits, is worshipped by Bramha and other celestials. When one worships Naarayana, he is assured of the blessings of all gods who serve him as well. Even if they wish to cause any harm, they cannot*. The one who graces Maha Lakshmi and works the cosmos through her is called ‘Shrivilaasaspada’. The daasas who serve him can never face defeat.

*Like in the case of Ambareesha, unborn Parikshit, when Vishnu himself came to the defence of his devotees.

If one worships the blessed feet of Hari* with all of his manassu**, then he is assured of the blessings of the planets (navagrahas)***, who will strive for his physical and mental well-being, and aid him in his saadhane.

*Shri-da: capable of bestowing the wealth of gnyaana, bhakthi, vairagya OR destroyer of Tamoguna
**thus making him in charge of the 11 indriyas (ten indriyas +mind)
***Sun/Surya, Moon/Chandra, Mars/Mangala, Mercury/ Budha, Jupiter/Brihaspathi (Guru), Venus/ Shukra, Saturn/ Shani, North and South lunar nodes/ Rahu and Ketu

Every place on earth is a place of worship (punya-kshetra), every water body is holy (teertha), every jeeva a representative of Hari. If one understands this and lives accordingly, considering every step he takes as offering of dance (nritya-seve), every morsel he eats as the lord’s offering (naivedya) and so on, he is considered a yogi.

Similarly, every country is a holy place, every minute is auspicious, every being is worthy of receiving beneficence, every spoken word is a prayer and every act is worship.

The abhimani devathes of lakes, ponds, wells and reservoirs (kalyaanis) are present in the hair on our body*. Ganga and other rivers flow in the 72000 naadis in our body. The ones who are aware of the presence of Hari’s play in these three crore hairs plus seventy-two thousand naadis, are truly divine (Bramha-gnyaanis), worthy of worship.

*over three crore

When one considers dipping in water as abhisheka of Hari (present within the body), every water body becomes holy as the Ganga and their bodies are rendered pure. In the absence of such thoughts even a dip in the Ganga becomes futile.

The rivers that flow from east to west (nada) and from west to east (nadi), join the ocean and mingle with the waters, and appear to lose themselves in it (though the devathe of the river remains aware of its identity). Likewise, the seeker performs actions and forms of worship while treading the way to enlightenment. When he attains a state of realisation (samaadhi), the earlier actions become perfunctory, he appears to have become one with the lord (though he is well aware that it is not so).

The bimba rupi Hari causes the abhimani devathes to perform noble, mixed and ignoble acts, through the jeeva based on his predominant guna and past karmas. While there is no issue with the noble actions being offered to the lord, it seems irregular to offer the wicked deeds to him too. But the devathes understand that the actions have been caused by Hari, consider everything as worship to the lord, and remain unaffected by the outcomes of the actions.

Due to this impeccable understanding of the ways of the lord, and the grace of the compassionate Hari, the devathes irrespective of the jeeva’s nature, actions and outcomes, remain unaffected by them. A married woman enjoying sensual pleasures with her husband is said to be a faithful wife ‘pathivrathe’, as her actions in sync with the dharma of the grihasthaashrama.

At the time of creation Naarayana assuming the form of Pradyumna, wished for Lakshmi to assume the form of Krithi. Hence he is called Krithipathi Pradyumna. The Krithipathi Katha-amritha is a revelation of the attributes, forms and actions of Krithipathi Pradyumna. The one who digests this excellent food/‘subhojana’ remains unaffected by the ills of the world.

If one were to swim against the current of river in full flow, to prove one’s bravery, he is bound to fail. In the same way, if one were to worship others in order to reap fruits that have not been granted by the will of the supreme lord, he is bound to be disappointed and destroyed*.

*When it is the will of Vishnu that all that is born must die, Hiranyakashipu, Raavana and many others have sought boons to dupe death but have ultimately failed.

The good deeds (satkarma) performed by an individual, filled with ahamkaara and mamakaara*, are not accepted by the lord, but are snatched away by the daityas residing within the body. These satkarmas are like the wood apple, which looks ripe and ready to eat, but whose insides have been eaten by insects within.

*I, me, mine...

It is of little or no use if a person chants mantras, performs daana, and visits various holy places, without the constant awareness that he is not the doer, but Hari is.

If one cannot find bliss by thinking of the lord’s feet that rest on the back of Garuda, he will surely find no benefit from severe practices like taking a dip in icy waters. Of what use is it for such a person to proclaim himself an ascetic, carrying the staff (danda) and water pot (kamandalu)? For the person who says and thinks, ‘I and mine’, reading Vedas and Puraanas is futile. Even if such a person performs good deeds and refrains from wicked deeds, or relinquishes food and observes control of breath, he remains unrewarded.

Without placing Hari in one’s heart, there is no benefit accrued by reading, chanting, singing, or carrying out any activity...

These are not sentences formed by my intellect or learning. Even scholars need to pay heed to these words for they are the outpouring of Madhwa-vallabha-Shri-Hari, from within my heart, says Jagannatha daasaru. Just as a toothless man cannot savour the sweetness of sugarcane, the hedonistic person cannot grasp the nectar of Hari’s greatness. It is accessible to those fortunate few who swollen with the ambrosia of the lotus feet of Hari, remain buoyant in the ocean of bliss.

To the devout, who are forever absorbed in the delight of being aware of Hari, he blesses them with deeper devotion, knowledge and bliss. To those who are ignorant this amrutha of Hari-kathe remains a riddle.

This* contains the secret of the supreme knowledge (Para-tattva) which should be read or heard with devotion, by the devotees of the lord. This is not for the ears of foolish and pompous people, ignoramuses and critics.

*Harikathaamruthasaara

This does not speak of worldly matters. It is other-worldly and not meant for the average Joe, who is like the frog which cannot imagine the glory of the lotus, visible only to the bee hovering above it.

Hari does not derive any benefit from any activity, person or object. He can grant any boon. He is incomprehensible. He is compassionate, luminous, glorious, and is not bound by the three gunas or by disease and death.

The Matsya in the sea, the Koorma that bore a mountain, the Varaaha that held up the earth, glory be to you! Hari in the form of Narasimha, Vaamana and Trivikrama, Parashuraama, victory be to you! The lord of Janaka’s daughter Sita, the one who fulfilled the desires of Rukmini, salutations to you! The Buddha who created desire among the asuras, the Kalki who vanquished Kali, victory be to you! Glory be to you, O Sankarshana, the consort of Jaya!

Jagannatha Vittala, who is sat-chit-aananda*, worshipped by Bramha and other devathes, auspicious, indestructible, the one who protected the cows and the gopaas from the forest fire, the one who resides in Madhwa’s heart, is the one who always abides with his devotees.

*The superior one full of knowledge and bliss

11. Dhyaana-prakriya sandhi
Also called Sthaavara - Jangama sandhi

Like one’s footwear is unaffected by the stones and thorns it treads upon and protects the feet, so also Hari makes sure that the jeeva which is devoted to him* is unaffected by its misdemeanours and he ensures that they continue on the path to moksha.

*contemplating on Hrishikesha, present in the ekadhendriyas (5 karmendriyas + 5 Gnyaanendriyas + Manassu)

One lights a lamp during the day, only to please Hari*. Likewise, a devotee should not seek any boon (any of the purushaarthas), but contentedly lead a life with the conviction that everything has been granted by Hari’s grace.

*lamps lit at night also serve the purpose of providing light

Jagannatha daasaru lists the following differences between jeeva and Hari, and extols the jeeva to pray to him.

“Vishwa and the other seven forms* multiplied by nine** equals seventy-two. Each of these assume a 1000*** independent forms. These are the 72000 naadis in which dwells Hari,” said Bheeshmaacharya, in Shanthiparva, to Yudishtira.

*Taijas, Praagnya, Turya, Aatma, Antaraatma, Paramaatma, Gnyaanatma
**Moola-prakrithi, Mahatatva, Ahankaaratatva, Manastatva and the five elements
***the sahasra-naama which begins as Vishwam....

Thus Hari, like a well-wisher, looks after the interests of his devotee. He keeps the devout on the path of good, and blesses them. He keeps the wicked ones on the path of evil and destroys them.

The faultless Hari in 12 forms*dwells within the 11 abhimani devathes of the 10 indriyas and manassu. The one who does not understand that we experience the world only through his grace, is bound to be either born again and again, or destroyed.

*

Hari is present as Suruchi, Ruchira, Sugandha and Shuchi*, in the six tastes**, along with Shri, Bhoo, Durga***. Hence the lord is present in 12 forms in each rasa.

*suruchi (pleasure of taste to the tongue)
ruchira (pleasure of appearance to the eyes)
sugandha (enjoyment of aroma to the nose)
shuchi (providing satisfaction of texture to tongue/ skin)

**shad rasaa

***the abhimani devathes of sathva, rajo and tamo gunas, respectively

Hari, in 72000 forms, is present within the 72000 forms of Vayu devaru in the 72000 naadis, and is the karta.*

*the one who performs actions and makes us perform them

The devotee who is forever immersed in the contemplation of Hari is absolved of sin, even if he performs undesirable acts. Hari transforms them into noble acts, without a doubt. But the one who does not bear Hari in his heart and mind, derives no benefit even as he goes about mechanically performing the actions prescribed by the scriptures (bath, worship, charity, fasting, etc.).

Hari, ever satisfied, resides as Shipivishta in all substances that gives the jeeva happiness (food/drink/music/ texture/ fragrance etc.), and grants the *jeeva satisfaction. Hari, invisibly, takes in the bhogyapadaartha and in the form of rasamaya grants the jeeva, pushti, tushti and santushti**. The body’s parts are by themselves incapable of offering pushti, tushti and santushti. Hari as preshta understands and helps us understand.

*Ishta bhogyapadaartha
**health, satisfaction and happiness

The indestructible Hari, present in the jeeva, but invisible and concealed, like the fire contained in the arni sticks, is both the one who serves (sevaka) and the one who is served (sevya).

Vayu devaru in manassu and the 10 indriyas is called Shuchi, and Hari resides within Shuchi as Shuchishath.

The order/hierarchy of bimba kriya:

The higher jeeva becomes the preraka (one who inspires) while the lower jeeva becomes the prerya (one who is inspired). The order/hierarchy of prerane (inspiration):

The unbiased lord, Bhageerathijanaka, without making his presence obvious, pervades every being and acts and makes them perform the acts. And he laughs* at those who believe that it is their independent action.

*maaduvanu, maadisuvanu, naguvanu / also because he is filled with bliss

Thus, one should offer all actions, that is, opposing entities as joy and sorrow, pleasure and pain, wealth and penury, health and disease, loss and gain, punya and paapa; to the lord of Bhoomi, Swarga, Naraka and the bestower of Moksha.

With this understanding, one must conduct one’s business in this world, with the same indifference to the results as a child plays for the sheer joy of playing.

The all-knowing, joyful and compassionate lord treats those who accept whatever life hands them as God-given, as his family, and fills them with inner joy, being within him and outside of him.

Paramaatma who is Puraanapurusha, dwells in all beings, flying, gliding, crawling, walking, swimming, running, hopping insects, animals, birds, humans and also devas, gandharvas, daityas, bhoothas etc. He conducts their business and helps them do the same, according to their nature/ guna and capacity / yogyathe, while being elusive even if one tries to find him. Jagannatha daasaru calls the lord Keechakaariyapriya, Kavijanageya, and Maharaaya *

*

The men of the same family perform sandhyavandane etc. and use the same gotra, pravara to identify themselves, but use their individual names to offer the action to paramaatma. Therefore the phala (fruit of action) that they earn is according to their yogyathe. In the same way, paramaatma resides in every jeeva, sharing a common bond (like a family) and makes them perform shubha, ashubha and mishra kaaryas*. While he remains unaffected by the action, the jeeva reaps rewards as per his yogyathe.

*actions that are noble, wicked and a mix of the two

Like fire purifies rusted iron and the pestle separates the grain from the chaff, the lord eagerly takes the jeeva into his fold, protecting, nurturing and purifying him, if only he utters, “Vittala” in a heartfelt manner, even once.

Like the sea-creatures move about freely in the ocean, Bramha, Rudra, Indra and others go about their duties under the aegis of Hari. The sea creatures cannot live without the water but the sea can survive without them. Similarly, Bramha, Rudra, Indra and others are dependent on Hari but Hari is not dependent on any one. He is independent (swatantra).

Recognising these attributes of Vaasudeva ensures one of the highest reward, Moksha. Jagannatha daasaru exhorts the devotee to develop, the discretion to differentiate between worthy and unworthy; the equanimity to face the highs and lows of life. One must only pray for true knowledge, deep devotion and serene detachment.

Jagannnatha daasaru describes two types of pooje: vyatirekapooje and anvayapooje. Offering the very fruits, flowers and leaves that grow and flourish on land, water and hills by the grace of Hari, as worship to Hari, is called vyatirekapooje. The one who understands this is a gnyaani. Seeking refuge in bimba-rupi Hari, seeing him everywhere while being fully aware that there is no difference between him and his forms,* and his actions**; is called anvayapooje. The one who observes this is assured of the lord’s compassion and protection.

*aikya chintana
**swagatabheda vivarjita

The lord, who is Ghanamahima and Bhakthavatsala, protects such devotees (who perform these two

types of pooje with devotion) through their lives on earth (taking birth in any of the 84 lakh species of living beings) and finally attaining freedom from births and deaths.

Hari is present in two types of prathimes; jada (inert) and in chetana (living). In jada, he is present in two forms; idols* (ahithaprathime) and in nature** (sahajaachalaprathime). In chetana, he is present in two forms, male (purusha) and female (stree). With the exception of saaligraamas***, one must worship the idols after inviting (aavahane) the deity to enliven it.

*eight types of idols
**mountains and saaligraamas
***because Hari in various forms dwells within it, therefore needs no invitation

In purusha deha, Bramha (Vaarijaasana), Vayu, Garuda, Shiva, Indra, Kaama, Ahankaarika praana exist as abhimani devathes, unknown and unseen, as does Aniruddha rupa Naarayana. In stree deha, Lakshmi, Saraswathi, Bharathi, Souparni*, Vaaruni**, Parvathi reside as abhimani devathes overseen by Pradyumna and Sankarshana rupi Hari.

*consort of Garuda
**consort of Shesha

If one is impervious to the existence of Jagannatha Vittala in jada, chetana and jeeva, then any worship, meditation, charity, pilgrimage undertaken by him is fruitless and futile.

12. Naadi-prakarana sandhi

The chapter of the channels of energy and God

Vaasudeva named Brihathi, along with Shree devi and Bhoo devi resides within Vayu devaru in the naadis, in sthree and purusha rupas*, accepting the service of the tattvaabhimaani devathes, who are divided into two categories, patrons of the day and patrons of the night. Blessed are those who understand this, for they find heaven on earth**.

*female and male forms in the left and right side of the body, respectively
**they become muktha-jeevas

A year is considered to have 360 days. Hence a hundred years has 36000 days*. The one who becomes aware of the similarity of these numbers with the number of naadis in the body**, acquires the punya of doing ‘dampathi pooje’*** every single day, without doubt.

*36000 days + 36000 nights = 72000
**72000 days and nights = 72000 naadis
***the religious practice of serving and revering a married couple

The tattvaabhimani devathes are present in the 24 tattvas*. Within these 24 tattvas, the 24 forms** of Keshava are present with Mahalakshmi. Hence the total number of forms*** of Hari is 3456000.

*24 elements encompassing all material and spiritual entities
**Keshava, Narayana, Maadhava, Govinda, Vishnu, Madhusudhana, Trivikrama, Vaamana, Shridhara, Hrishikesha, Padmanabha, Daamodara, Sankarshana, Vaasudeva, Aniruddha, Pradyumna, Purushothama, Adhokshaja, Naarasimha, Achyutha, Janardhana, Upendra, Hari, Shrikrishna
***172800 male (purusha) and female (sthree) rupas (24 male + 24 female rupas = 48; 48 X 72000 = 3456000.

Like the hole of a bead, the embodiment of Aum (Pranava), is ever present in the minute pratibimba rupa of all jeevas as well as all jada, including mountains and oceans, yet remaining unseen (agochara).

The cluster of all naadis is found at the space between the genitals and anus, and is called tundi. There are 50 branches, each, of Ida naadi in the left nostril and Pingala naadi in the right nostril. The naadi from the uvula to the left jaw is called Vajrika and to the right jaw is called Nandini.

The main naadi that originates in the tundi and goes all the way to the crown of the head. The naadi at the centre, from the navel and upwards, is guarded zealously by Vayu devaru who prevents evil forces from entering it and travels within, unhindered; is the Sushumna naadi, where Bramha is seated in his lotus. This has 10 branches, which reach out to the 11 indriyas.

The number of branches of Sushumna naadi:

The enlightened ones rejoice by bathing (mentally) in the holy waters of all rivers like the Bhaageerathi (Ganga) that flow in the 72000 naadis. It is not possible for lesser beings to either understand or experience this.

Hari, known as Ekaathma, is present in 72000 forms in each of the devathes in the two sides of the body, protects his devotees, and inspires them to perform actions based on their nature (gunas) and capacity (yogyathe), helps them enjoy the fruit of their good deeds, while taking away the merit (punya) that the wicked ones may sometimes earn and passing them to the noble ones.

Like a person without sight cannot appreciate the beauty of a waxing moon, the wicked cannot partake or enjoy this nectar-like food (amrutha-bhojana), the knowledge revealed in the previous verses.

The devathes who reside in the naadis that are spread both vertically and horizontally, are perpetually warding off the daanavas (wicked forces) and singing paeans of Hari named Sanghaatha.

With this knowledge and with awareness that Hari pervades in the naadis of all creatures, terrestrial, aquatic and aerial; Jagannatha daasaru urges us to become invisible to wicked ones,* move humbly among the enlightened ones, be indifferent to the matters of the world like – rain, heat, hunger, thirst, victory, defeat, criticism, praise, fear, like an avadhoota;** and to roam the earth fearlessly like an elephant.

*to avoid them
**a spiritual person unaffected by the world and worldly matters

Assume that all activities carried out by the creatures, in the forest or in settlements, are the worship of Hari, and offer the same to him via Mukhyapraana. He who is above all else in the cosmos but goes by various names and forms and unflinchingly occupies the bodies of dogs and pigs, is bound to be pleased by such offerings.

Hari present in and as the experience (bhogya) and in and as the one who experiences (bhoktr). He then distributes worthy (yogya) and unworthy (ayogya) fruits (rasas) to the deserving and undeserving. To the former, he grants knowledge, devotion and detachment. To the latter he grants hate towards himself.

Like Vaamana who was a ‘yaachaka’* and duped Bali, the son of Virochana, he is forever present in sthaavara** and jangama chetana, ready to receive whatever is offered to him.

*a person who accepts donation, as Vaamana sought alms from Bali Chakravarthi, and later pushed him to the nether world for having failed to deliver the three steps of land
**sthaavra refers to life that does not move from place to place, like plants and trees; jangama refers to life that moves from place to place, like birds, animals and humans

The phrase ‘anna mannaada eva cha’ in the Vishnu Sahasranaama has been described by Jagannatha daasaru in this manner: Hari gives anna*, consumes the anna, he is anna, he is filled with anna (annamaya kosha), he gives Bramha the idea of creating anna.

*grain/rice/food

Hari is ‘tripada, tristha, trayeemaya’, hope of the helpless, blue like a lily, one who cannot be confined, the personification of knowledge and bliss, the constant protector of his devotees.

The salt in the waters of the sea, cannot be seen, but can only be felt by the tongue. Likewise, the lord is omni-present, but cannot be seen by all and sundry, but can only be experienced by the devout.

Hari is ‘Bhakthavatsala’, an ally of his devotees. When a troubled one prays to the lord with his heart and soul, Hari rushes to his side, erases their cumulative sins and overlooks their faults. And when the devotee strives to please the lord and offers everything to him, the younger brother of Balaraama, grants them everlasting knowledge, devotion and good fortune.

The Puraatanapurusha, the one whose bed is Shesha, the beloved of Vibheeshana, the friend of Arjuna, propitiated by the devas and devathes, assumes various forms to fulfill his devotees’ desires.

If one cries out, “Hey Raama, protect me!”, Hari served by Shri devi and Bhoodevi, rids the devotee of the afflictions of the world*.

*Bhavaroga hara

Although he is free from birth, death and disease, he takes birth along with us, lives with us, enjoys/ suffers with us and finally departs the world with us. Like the famed snake guarding a treasure which is of no use to it, Hari protects us though he has nothing to gain.

The light of the sun is essential for trees to cast shadows. Likewise, the grace of Hari is essential for the functioning of the cosmos.

The ever-blissful Hari, worshipped by the three worlds, embraced by Mahalakshmi, the one who comes into being without cause or effect*, golden-hued, luminous as numerous suns and moons, he who rids our fears, is pleased when the devotee prostrates to him and grants him every wish.

*Swayambhu

Calculating the life-span of a human as 116 years, he divides it into three, calling it the morning, afternoon and evening of life. Hari is present in Vasu for 24 years as Pradyumna, in Rudra for 44 years as Sankarshana , and in Adityaas as Vaasudeva, along with the respective consorts Krithi, Jaya, Maaya, the three forms of Lakshmi.

Thus Hari is present with Lakshmi for 116 years in 116 forms in Vasu, Rudra and Adityaas. He drives away the troubles and misery of those who worship him uninhibitedly.

Hari is present in 83520 forms within Vayu and Bharathi, who pervade the sun and the moon. In three forms, Himkara, Nidhana and Prathama, he protects the pitrus*.

*ancestors

Like pure silk dipped in muck does not take on the qualities of the muck, Hari dwelling within the jeevas is unaffected by their three gunas. He resides in the various entities as befits their capacity.

Like the sun and moon light up the world, unaffected by political boundaries, Hari, along with Lakshmi reside in all types of jeevas. Like the sun and moon do not expect anything in return for the light they give, so also Hari protects and delights the jeeva without any expectation.

The total number of breaths of a human is six lakh and forty eight thousand. If one realises that these are the number of times, Vayu devaru performs the Hamsa mantra in a month, and does so throughout one’s life, then the lord blesses them every day of their lives just as he blessed Kuchela.*

*Sudaama or Kuchela, Krishna’s boyhood friend, living in poverty in adulthood, presented with immense fortune and riches in exchange for a fistful of avalakki/beaten rice.

Vayu devaru, present in the sthoola deha, pervades the fourteen worlds and performs a total of 7776000 shwaasa japa every year. Vayu devaru, present in all four dehas, performs a total of 860400 shwaasa japa every day.

I* have merely recited whatever Jagannatha Vittala has spoken through me. The wise ones should listen to this. If the wicked ones criticise this, I am not to be blamed for it.

*Jagannatha daasaru

End of Part 2