Shri Harikathaamruthasaara Part 3

Daasavaryam Dayaayuktam Doorikrutha Durashisham

Harikatha amrutha saara Vakthaaram Jagannatha Gurum Bhaje

Our salutations to Guru Jagannatha Daasaru, the composer of

Harikatha amrutha saara!

Harikathaamruthasaara

13. Naama-smarane sandhi

The chapter of constant remembrance of the name of God Jagannatha daasaru begins this chapter by proclaiming that, try as they might, the messengers of death (Yama-dootaru) cannot find the one who remembers Krishna*, the son of Devaki, even as he carries out worldly actions like playing with his children, stealing loving moments with his wife, riding a horse or an elephant, acquiring fancy modes of transport, even when he yawns or hiccups...

*a popular song of Purandara daasa reflecting this sentiment, from a Kannada movie of 1978

https://www.youtube.com/watch?v=7IV9t8oEe1o

If one says “Hari, Hari, Hari”* as he observes a river flow, a piece of cloth or even leaves, whether he is joyful, angry or upset; the power of the two syllables is enough to burn his troubles just as a bale of cotton is reduced to ashes by fire.

*There are many explanations for the use of the word Hari, thrice. Here we stick to the pun. Hari in Kannada means flow or tear. So the river flows, leaves and cloth tear...

If one remembers the corresponding names, of Hari* who dispels sins, even as one sleeps, awakens, converses, carries out tasks, bathes, eats; Hari does not leave your side for even a fraction of a moment.

*a very elaborate list of names of Hari is given for each of the activities one carries out in a day. But for aspirants like us Hari alone should be sufficient.

The ones who remember and revere his name, irrespective of their clan, class, caste, age, nationality... are protected from the twin perils of fear and sorrow. The one who has learnt to swim in the infinite sea of Vaasudeva’s glory can effortlessly swim across the ocean of worldly life. But, the path of devotion remains hidden from the ones who are not indifferent to various evils of the world and remain enmeshed in them, and they continue to be plagued by problems of various kinds.

Futile are the actions performed by the 10 indriyaas and the acts of bathing, meditating, worshipping, reading the Bhaaratha and the Puraanas, if one does not dedicate all of them to Hari, the abode of Lakshmi.

One can remain free of the burden of the actions by dedicating them to Hari and being aware that ‘He is the doer’, just as one can remain free from the fear of fire while immersed in the waters of Ganga or from the fear of snakes in the temple of Garuda!

The inferior man thinks he is the performer of actions, whether they be sinful or noble; the mediocre man thinks he is the performer of sinful actions, whereas Hari is the performer of noble actions; but the superior man knows that Hari is the doer of all actions, sinful or noble.

These superior jeevas are divine representatives dwelling on earth. To honour and worship them is to honour and worship Hari. Those eligible for mukthi are indeed graced and blessed by such jeevas.

The enlightened recognise the ones who claim that “I am this body”, “Wealth, house, wife and children are mine”, “only Ganga and other holy rivers are sacred”, “only the worship of fire and idols is true veneration” and “even noble beings are ordinary men”; are nothing but donkeys in the guise of cows.

If one worships Agni, Shiva, the Sun, the Moon, stars, the Earth, holy rivers like the Ganga, the abhimaani devathes of air, ether etc., the abhimaani devathes of the mind and the 10 indriyas, as independent* entities, the recipients of such worship do not confer any merit.

*separate from Hari

Just as it is the nature of ember to burn, whether one knowingly or unknowingly touches it, it is Pundareekaaksha Hari’s nature to purify the throngs of devotees who like the bees hovering at the lotus feet of the lord, upon seeing him lie prostrate with arms outstretched.*

*Hari purifies the devotees who prostrate themselves to the devotees...

Daasaru exhorts us to seek the company* of enlightened people. Even if we are compelled to dwell among the wicked owing to earthly reasons, we should keep our focus on the attributes and names of Hari, borne by Garuda.

*company = sahavaasa which includes six aspects as mentioned in Vishnu-rahasya: conversation, contact, silence, partaking of food, being seated together, contemplation

Hari performs every action from within every jeeva; the ones who do not recognise this, are reborn in unfavourable circumstances but the ones who acknowledge that Hari is the doer, tread the path to mukthi.

The creatures who live in the Ganga remain unaware of the greatness and the holiness of her waters. Likewise, even Bramha, Vayu, Garuda, Shiva and others who are forever immersed in the lord, are unaware of the infinite attributes of Hari.

The consort of Lakumi, residing in every heart, confines them to this world as per their gunas, and sets them spinning on the wheels of samsaara, like a potter sets clay on his spinning wheel.

To those who abide by spiritual rules and study the Vedas, Hari grants joy and stints in Swarga. To those who indulge in heinous acts, he grants misery and stints in Naraka or throws them in eternal hell (and grants eternal misery).

To those who meditate upon Hari as ‘nirguna’, that is, unbound by the three gunas, Hari grants release from the influence of three gunas, that is, enables mukthi.

The trividyas, or those who make perfunctory study of the Vedas and perform rituals for benefits, are granted the transient happiness of Swarga, and a mix of happiness and misery on Earth, again and again.

Hari is unaffected by the three gunas of the jeevas he inhabits. He is holier than the holiest, nobler than the noblest, and is an ocean of everlasting joy. He assumes the various forms and takes on the various names of the objects and living beings on the earth and carries out various tasks through them.

With the constant awareness that Hari, who is within and without, is the doer, even if you were to strut around like an intoxicated elephant, Hari, forever worshipped by Vayu, will not leave your side for even a nano-second. Hari is pleased if you, although absorbed in carrying out worldly tasks, are filled with devotion to Hari who resides in the temple of your heart. Worshipping Hari with the best fruits and flowers without this devotion does not please Vaasudeva Hari, ever.

Hari bestows grace on those who beseech him in these forms* and names:

*The forms and names of Hari in:

The world is filled with people who are engrossed in the business of living, earning money, maintaining their families, accumulating material wealth, unaware of ‘dharma’ and of the presence of Hari within. Their days pass in merely eating, sleeping and copulating. Hari (along with Bramha, Shesha, Garuda, Rudra etc.) as Goja and Adrija*, lives as and protects, the beings in the forests and mountains. Through the cool rays of the moon he enables plants to grow. The birds, animals, reptiles and amphibians are provided food and protected by the lord in the form** of Krishna.

*forest-dwelling and mountain-dwelling

**The various forms and names of Hari the protector, as and in:

Rejoice every moment by thinking of the inexhaustible forms of Hari, without botheringto enlighten those who cannot comprehend the following: daasaru lists the variousforms by which Hari is present, as: Kaarana, Antaryaami, Sthoola, Avataara, Vyaaptha, Amsha* and urges the devotee to offer six rasaas: Saara, Shubha, Praviviktha, Aananda, Sthoola, Nihsaara**.

*The causal form, the presence within, Manifestation, Incarnation, Omnipresence, Part (but not less than the whole)

**

Those who worship Hari, merely through idols and without understanding the true nature of the offerings* they make, are as likely to be granted the purushaarthas** they seek, as the aquatic creatures who try to gobble the reflection cast by the moon in the waters.

*see previous box

**dharma, artha, kaama, moksha

There are different things and different ways by which the Devas, rishis, pitrus, rulers, ordinary men, demons, cattle, sheep, goats, donkeys etc. can have pleasurable experiences, through their 10 indriyaas and manassu. A melody, a beautiful sight, a fragrance, aroma of food, or an intelligent conversation, are some examples. A man may enjoy the flesh of the fruit while an animal may enjoy the peels or leaves... The kind god accepts whatever he feels like and allocates each of the jeevas the pleasure they deserve according to their nature and capacity.

By giving up coarse behaviour and idle chatter, by understanding that precious metals like gold are no better than iron or soil, develop the deep realisation and constant awareness that the supreme being, who can hold the entire cosmos within his belly, is the presence within all forms of beings (and objects) and is the performer of all actions.

It is common for people to be upset, to chastise or even punish you if you speak ill of them. On the other hand, if you were to say, “O avunculicide!* O deserter!** O thief!***”, the compassionate Hari welcomes you within his kingdom and protects you****.

*killer of maternal uncle
**Ranchod, Krishna is said to have run away from the battlefield while at war with Jaraasandha
***Stealing butter, the gopi’s clothes and their hearts
****For having remembered him :-)

This is Hari-katha-amrutha-saara... meant to be listened to and remembered with devotion. It is meant to be savoured by the devotees of God and shared only with other such devotees. This is not for the consumption of the unworthy, the cruel and the wicked.

Hari is Satyasankalpa*. If one can accept whatever he gives as one’s lot and experience it with joy and contentment, the ever-joyous, ever-fulfilled, ultimate lord and well-wisher, Jagannatha Vittala will evaporate the waters of this samsaara and grant you knowledge and bliss.

*The (only) one (in the cosmos) who can fructify whatever he thinks of

14. Pitru-gana vichaara sandhi

The chapter of those who belong to the category of pitrus*

*manes

The manes labelled as pitru, pitamaha, and prapitamaha, are represented by three types of ‘ganas’ (groups). They are Vasus, Rudras and Aadityas, respectively. These indicate the presence of the numbers and their names during performance of ceremonies for the manes:

*three types of Ahankaara tattva: Vaikarika, Taijasa,Taamasa

**three forms within the Aadityas as Amshi, Amsha and Antaryaami

Aniruddha-rupi paramaatma

*the performer, the deed, the performance

Naarayana, present in Vasu, Rudra, Aaditya, Karta, Karma and Kriye, is called Shannvathi(96), and dispassionately accepts the offerings of his devotees, and grants infinite happiness to the manes.

Like threads woven together form a fabric, the 96 forms of Aniruddha/ Naarayana, the consort of Lakshmi; through Guru Madhwa (Mukhyapraana), singly grants the performer (who constantly contemplates on him and performs the ceremony bearing the supremacy of Hari in mind) all the benefits promised in the mantras: longevity, progeny, wealth, knowledge, heavens and ultimately salvation.

If a person, for the love of his deceased parents, performs the prescribed ceremonies, abstains from prohibited activities, and makes the ceremonial offer to Janardhana, who resides within the manes, such a person will be respected in society and will be granted comforts such as residing in pleasant conditions, good health etc.

Blessed is he who, with the awareness of the presence of various devathes within himself, including the three forms of Bramha (Amshi, Amsha and Antargatha) seated on a swan; aware of the presence of Janardhana (within himself and the manes), with understanding of his 96 forms, makes the offerings to Hari.

Shri Raama, the destroyer of demons, as Janardhana in 3555 forms, ensures that the ceremony is conducted without hindrances.

“Victory (Jaya) be to Jaya-pathi Sankarshana, to Dattatreya, Kapila, Mahidaasa Aitreya, Hayavadana, Hari, Hamsa, victory be to you! You who are fond of the devout, ancient, treasure trove of knowledge, distinct from every known aspect, the shelter of the world, faultless; protect us with your kindness,” is to be our prayer.

The letters of the word Shannvathi refer to the foremost, most compassionate, revered lord, Shri Hari who is the boat that carries us across the worldly ocean. Shri Hari who is also known by the name Shannvathi accepts our offerings made with devotion and protects us.

Will he who is worshipped by the devas, who is the most auspicious, filled with positive attributes, forever granting material and spiritual benefits; will the one who carried a mountain on his back and gave nectar to the devas while vanquishing the daityas; will he not provide sustenance for the bodies he himself has granted to every jeeva?

Maaya-pathi Vaasudeva, embodies the offerings made to the devathes as swaaha and pleases them. Sankarshana embodies the offerings made to manes as swadha and satisfies them.

Hari is known as “anna” for two reasons: firstly, he is the provider of nourishment to every living being according to their requirements. Secondly, he holds the entire cosmos in his belly during dissolution. To those who worship him with the understanding that he is embodied in “anna”, he smoothens their life on the earth, grants them ‘aparoksha darshana’, leads them to mukthi and further blesses them with his presence in the state of mukthi.

If one were to offer every thought, word and deed, as ‘anna’ to Lakshmi Naarayana, through the grace of Bharathiramana (Mukhyapraana), the lord would accept the offering and grant everlasting protection.

One has to make offerings with the awareness that paramaatma is the embodiment of anna, the provider of anna and the consumer of the anna. The mere knowledge of the five forms of god (Vaasudeva, Sankarshana, Pradyumna, Aniruddha, Naarayana) present in the seven forms of anna, which are: manassu, vaak, praana, anna, bali, homa, goksheera; ensures that such a person will never be wanting for food.

If the devotee, with awareness of these seven forms of anna, offers it fearlessly to Govinda, as a ‘mahaayagnya*’, the compassionate lord accepts it and grants the devotee ultimate happiness, post haste.

*yagnya refers to the ritual offerings made to fire, accompanied by chanting of mantras And also the everyday acts that are mentally offered to the supreme lord

As foolish is the claim of defeating well-armed opponents in a war, with a needle in hand, so is the hope to be granted the four purushaarthas, by mere worship of the lord without devotion.

When a demon named Shakata had taken the form of a cart to harm the infant Krishna left under its shade, the infant in a display of crying and flailing its legs and hands, kicked the cart and destroyed Shakata. Likewise, Krishna remains unseen but is ever present to protect his devotees. Oh! No amount of praise is enough to describe his compassion!

The consort of Lakumi, is present in Vaikunta, Pranava (Aum) and in Prakruthi*. He is also the one who drives all actions, present in Bramha and every other jeeva, known as Amsha. Yet he remains indistinguishable like the presence of ghee within milk.

*Lakshmi devi in three forms: Shree, Bhoo, Durga

The good lord, along with his family (other devathes), incarnated on the earth in three yugas with the threefold purpose of protecting the noble, punishing the wicked and upholding dharma. The purpose of living the life of a man being to set an example to mankind.

Hari present within Prakruthi as Kaarana, creates the 24 tattvas*. Present within these 24 tattvas, he formed the universe. Present in every jeeva, as Kaarya, he performs activities unseen, through the medium of the jeeva he inhabits. We can see his presence within the form of mountains and idols (as described in Vyaapthi sandhi).

*

Naarayana, in the form of Amshi, is forever present within the bodies and the sense organs as Antaryaami. Hari known as Amsha (also referred to here as the friend of Sudaama* experiences everything through the three types of jeevas, the devas, maanavas and daanavas, and grants them joy, worldly life and misery, respectively.

*Just as Krishna gave Sudaama riches proportionate to the ‘avalakki’ he offered, so too, the lord grants the jeevas, whatever they deserve.

Instead of tiring the body by undertaking fruitless travel (pilgrimages) and becoming disappointed repeatedly by yearning for the fruit of actions, be aware that even Bramha and others worship the lord of the five elements; and you too worship him.

There are two opposing types of jeevas:

Be constantly aware of the ‘pancha-bhedas*’, know that it is the truth and observe it in every aspect of the world; and quickly make your way to the place inhabited by Achyutha, that is Vaikunta.

*The Five differences between God, living beings and non-living objects

*Jeeveshwara

**Jadeshwara

Know the truth about the two eternal facets, Kshara (destructible) and Akshara (indestructible), and do not discuss it with the ignorant. Akshara refers to only Lakshmi and Naarayana*. Kshara comprises Prakruti (the gunas), Pranava (the primordial sound and syllable), Kaalas (times) and every jeeva from Bramha to a blade of grass.

*referred to here as ‘Ramaa, Madhusoodhana’ (though mentioned here, Naarayana is beyond Kshara and also Akshara)

Like a light that ignites another and dispels the darkness in homes and other places and reveals the things within, so too Hari, who travels on Garuda, through his various forms (avataaras) casts light everywhere but remains invisible.

The rainbow is formed when sunlight passes through water droplets that are indiscernible. So too, the three worlds are reflections of Hari. Both the water droplets and Hari are invisible media responsible for the prati-bimbas they create. However, Hari, as the protector of Prahallada, makes his present felt in the heart of the devotee who is in constant awareness of his presence.

Like a piece of cloth dipped in a fire-retardant, merely causes the fire to burn brightly without consuming it (the cloth), Hari ensures that his devotees remain unscathed by the fire of the troubles of this samsaara.

When the rivers flow into the ocean, they rise and fall with the waters of the ocean even as they retain their identities, according to the Upanishads. Lakshmi devi, in her various forms (Shree, Bhoo, Durga) rejoices with Hari, and is known as ‘Samarahitha*’.

If the rays of the sun hurt the owl’s eyes, it is no fault of the sun. In the same way, if those who are incapable of understanding and rejoicing at all that this poem, which belongs to Jagannatha, has to convey, it is no fault of the composition. The sun brings joy to the lotus just as this composition is appreciated by the enlightened ones.

Jagannatha Vittala, ever present as ‘antaryaami’ of guru Vayu devaru, is present within very jeeva, invisible, impartial and faultless. He creates desire in those who are not devoted to him and binds them to worldly life while granting ever-lasting joy to the devout.

15. Shwaasa sandhi

The chapter of breath

Mukhyapraana devaru, the consort of Bharathi, is present within every jeeva and untiringly performs 360 shwaasa japa in one ghalige*. Mukhyapraana devaru enables the three types of jeevas to perform saadhane as per their capacities and grants them joy (swarga, and ultimately moksha), mixture of joy and despair (earthly life endlessly) and misery (naraka, and ultimately andhataamisra). Vayu devaru who is jeevothama sustains all jeevas, while being present invisibly at the lotus feet of Naarayana, known as Mulesha. He breathes and causes the jeevas to breathe, by the grace of Mukunda.

*The count of shwaasa japa

Thus Mukhyapraana devaru performs 77 lakh 76 thousand Hamsa mantra japa in a year. The knowledgeable ones know the mantra as ‘Hamsa so-ham swaaha’. They understand that so-ham means the lord is within them as antaryaami. The lord protects such gnyaanis and destroys their miseries, and is known as Hamsa. The ignorant ones misinterpret so-ham to mean “I am he”. Such people are pushed towards darkness and damnation.

If one does not acknowledge the role of Vayu devaru in the performance of their actions, and believe that they are independently carrying on the worship of the lord, then pious acts like dipping in holy waters, sitting for meditation on deer-skin, and performing various acts of worship, yield no fruit.

Rudra devaru and Vayu devaru are the abhimani devathes* of food and water respectively. When a person consumes food or water, it gets absorbed by them and in turn by Ramaa devi, who in turn unites with Madhusoodhana. Being aware of this divine process of absorption**, make offerings of food and drink to others while you eat and drink with happiness.

*Rudra devaru and Vayu devaru are the abhimani devathes* of manassu and praana, respectively. Food affects the mind and water affects the life-force.

**absorption of food by the fire in the belly called ‘jataraagni’

Goats and sheep, unlike cattle (pampered with fodder) graze on whatever they find, yet they too produce milk. When the devout make scanty offerings, the lord accepts such food and drink, and blesses them immensely with mukthi and self-realisation.

The compassionate Hari nurtures all life in the following way:

Like the one who despite holding a lamp in his hand, stumbles in the dark and falls into the well, so also, many scholars who explain the Vedas and Upanishads, day in and day out, are steeped in ignorance of the ways of the lord. They declare that the jeeva is the doer of good and bad deeds and are not aware that Hari, worshipped by Mahalakshmi and Vayu, is the actual doer (of all deeds).

Vayu devaru is present in mind and speech (manassu, maathu). He is therefore present in the corresponding abhimaani devathes like Agni, Varuna, Indra and so on. Through the mind, Vayu devaru enables the remembrance of the lord and his name/glory and through speech enables the utterance of his name/glory.

The aspects related to the mind (manomaya) and the aspects related to speech (vangmaya) are like a pair of feet that takes the jeeva on the road to salvation. The lord in the form of Sankarshana (manomaya) and Narasimha (vangmaya), within Vayu devaru, enables the jeeva to learn and recite the Vedas, Shaastras and Puraanas.

Jagannatha daasaru describes the various entrances of the palace (Vaikunta) of Hari, who is the consort of Lakshmi...

Those who are aware of the five entrances and the five forms of Hari within Vaayu and Bharathi devi and the five types of muktha-jeevas, are granted mukthi by Hari.

One who cleanses his body and applies mudres but doubts the teachings of Shri Madhavacharya due to ignorance, is like a jug that glistens from outside but is unclean inside.

*Purandara daasaru has given similar description in his composition – “Udara vairagyaviidu...

https://www.youtube.com/watch?v=7uNrcBZ5KBw

Like the innumerable waves in the ocean, the lotus navelled Hari is the abode of his multiple forms such as Hamsa, Udgeetha, Hayagriva, Krishna amongst others. Similarly, the bimba-rupa present within the heart also holds infinite forms of Hari.

Even though the crocodile and other marine creatures swim around, night and day, in the same waters blissfully, they are entities separate from the water. Similarly, the jeevas and the objects of the three worlds, though contained within the belly of the lord are separate entities (from the lord). Yet, the cosmos within the belly is filled with forms of Hari himself, because if Hari is the bimba, the cosmos is his prati-bimba.

Hari, who is Padmanaabha and the progenitor of Ganga, the one who is beyond birth and death, and beyond compare; consumes food, and feeds the jeevas with food, just as a pregnant woman consumes nutritious food and thereby feeds the foetus growing within her.

The one who is bound by desires remains a slave to other men (in order to fulfil his desires). The one who has won over desire is a master of men. Naarayana offers himself, along with Lakshmi to the devotee who worships his lotus feet without any expectation.

Sinless is the person who bathes in the Ganga in a single spot, without the knowledge of the vastness of the river, its origin, or the mouth of the river. Blessed is the devotee who contemplates on a single attribute (a few attributes) of the lord, without comprehending his infinite attributes.

The five forms of Hari are present in the making of a piece of cloth and provide dignity* and protection to the wearer. Vaasudeva in cotton boll, Sankarshana in deseeded cotton, Pradyumna in yarn, Aniruddha in fabric and Naarayana in attire.

Thus, we worship Jagannatha Vittala, who in multiple forms, along with Maha Lakshmi, offers protection* from cold, wind, heat and rain, in the form of the clothes we wear.

*It is therefore no wonder that Droupadi was blessed with infinite fabric when she appealed to the lord for protection against dishonour!

16. Datta swaatantrya sandhi

also called swaatantrya vibhajana sandhi

The chapter of Hari’s distribution of a fraction of his absolute ‘independence’ The ever-compassionate Hari, from his repository of infinite independence, chooses to distribute a fraction of it. These independent attributes are 400 in number.

The distribution is as follows: He granted 67.25 % to Lakshmi Devi and retained 132.75% for himself (Lakshmi and Naarayana’s share is thus 200). The rest, that is the remaining 200, he distributed amongst Bramha and all other jeevas, according to their requirements to carry out their tasks as per their capacities*.

*

Like a ruler appoints people to handle different aspects of administration while he assumes the overall responsibility, likewise Hari appoints and delegates according to the capacity and the gunas of the recepients, granting them the degree of freedom they deserve.

Hari enables the devathes to perform noble deeds, the daityas to commit sins and the mortals to perform both noble and wicked deeds, and accordingly grants them bliss, misery and a mixture of both, respectively. He diverts the merit accrued by atheists and wicked people through performance of yagnyas etc. to noble jeevas; while deflecting the sins, unknowingly accrued by the noble ones, to the wicked ones.

Like a fool who stumbles upon a precious stone, unaware of its true value, happily exchanges it for a paltry sum; so also the wicked ones who perform yagnyas to gain benefits (phalaapekshe) are granted their paltry desires, and temporary pleasures of swarga.

If a thief conceals his acts, he is bound to be punished, but if he confesses to his crimes, he is granted protection. Likewise, if a person offers both good and bad deeds to the lord, who is the doer, then his sins get destroyed and his good deeds accrue multi-fold blessings. But if a person does not recognise that Hari is the doer and does not offer all actions to him, he suffers the consequences of his wicked deeds.

Hari tirelessly performs and enables individuals to perform their prescribed actions. He is present in ruler, beggar, lucky, homeless, and every kind of jeeva.

When an individual offers all his actions to the lord, he is bound to lose himself in the immeasurable joy offered by the lord. Daasaru compares this by describing the following: What happens to a drop of water that falls in the ocean of milk? Is it capable of curdling the milk, he asks. No, he answers. The drop of water also becomes a part of the milk, he says.

Like a mother holds, feeds, cuddles and protects her child, with affection, paramaatma offers his vision to the ones who meditate (as aparoksha darshana), grants them salvation and keeps them close to himself, forever.

The kind lord creates and nurtures the jeevas, like the gardener who prepares the soil, plants seeds, protects the sprouts and nurtures the plant. But unlike the gardener who looks forward to the flowering and fruiting of the plant, Hari has no expectations.

While the wells and lakes on earth are filled with water, the foolish man looks up to the skies for water. So also, when Hari fills our hearts and is ready to grant everlasting joy, if asked for, the ignorant seek the temporal boons granted by demi-gods and ignore the supreme lord within.

The lord grants various types of boons: the most precious being moksha. Followed by the next best, granting stay in a realm between Maharloka and Satyaloka. The next boon would be to grant happiness in heaven or on the earth.

A mother coaxes her child to swallow bitter medicine, in order to recover from its illness, by promising it a sweet treat or a bit of jaggery. Similarly, a devotee worshipping the lord without any expectation, is the anti-dote to the disease of existence in the mortal world. But, in order for the devotee to attain the state of worship without expectation, he is first lured by the listing of benefits of reading the Bhaagwatha, chanting of mantras etc.

The far-away mountain looks smooth and enticing, but when you draw close to it you realise that it’s the abode of vicious animals and reptiles and is far from smooth. In this world, the one who envies perfect others for their possessions, properties, progeny etc. and tries to emulate them, will get sucked into the misery of the world and realise the futility of it all, too late. The learned ones know that the only thing worth pursuing is the quest for Hari.

The one who does not acknowledge that Hari is the only independent entity and all our actions are caused by him, is incapable of retaining the merit of his tasks just as a sun-dried container is incapable of holding water. The wise who understand that Hari is the only independent entity, and he is responsible for all of his actions, retains the goodness of the merit he earns, just like a fired container is capable of holding water.

There are two types of deekshe (initiation). The external initiation is made known through marks, donning the sacred thread, the colour of robes etc. The internal initiation is that which fills the mind with devotion and detachment (bhakthi-vairaagya), rids the mind of hostility towards Hari and infuses the mind with the concepts of supremacy of the ever-joyful Hari, his indestructability and his omni-presence.

Hari runs the world, yet he has no likes and dislikes, neither desires nor aversions, he is beyond just and unjust, beyond envy and hatred, he has neither father nor mother. Grasping these concepts is also a part of the internal initiation. If one worships Hari while bearing these concepts in mind, he is sure to stay afloat in the perilous waters of the samsaara (by the grace of Hari), just as the pieces of gourd stay afloat in the gravy.

External initiation includes applying the 12 auspicious upward markings with gopichandana (clay used by Vaishnavas for religious application on skin), applying the mudres of Naarayana, Shankha, Chakra, Gadha and Padma, dipped in gopichandana paste, getting branded by the hot seals of Shankha and Chakra, wearing a necklace made of dried Tulasi beads or dried lotus seeds, and so on.

Internal initiation includes venerating the lord as Mukunda, the lord of the three worlds. If a man claims to be god (because of the fleeting sense of power that youth and wealth confer), is he referring to his gross body or his inner self? If it is the body, then why did the person not proclaim that he was god when he was developing in his mother’s womb, or when he was an infant? If it is the body, then why is it abandoned once the life-force leaves it behind?

The lord possesses qualities and powers that no one else has. Along with his ability to be within and without the three worlds, he is also the only independent entity, with absolute authority. Despite Bramha and other exalted beings possessing a certain degree of independence (which has been granted to them by the lord himself), are still bound to act according to the wishes of the lord.

The lord is ever-new, even if one were to gaze upon Krishna every day and every minute of the day, the eyes thirst for more. The lord is nirvikaara, that is, he is immune to the changes (vikaara) that occur to the gross body of jeevas. He is the jeeva’s dearest friend. He is present in the very first sound that emanated in the cosmos (a-u-m), and he is the embodiment of the letters of the alphabet. He is present within the jeevas as Dattatreya, Kapila or Hayagreeva, and carries out and makes them carry out their tasks according to their capacities.

The shruthis* are his speech, the smrithis** are his orders. The world of jeevas and jada*** are his abodes. Every task and action performed by a jeeva is his worship. Knowing this, offer all actions to him, without any expectation, not even in your dreams.

*Those heard...Vedas, Upanishads etc.

**Those understood (by works based on memory and intellect)... Shastras, Puraanas etc.

***living and non-living

Rulers on earth remunerate their staff depending on the amount of and the quality of their work. Hari, the beloved of Vayu (Maatarishva) grants everlasting bliss to his devotees immersed in his worship.

A lamp that burns during the day is considered useless and is quickly extinguished. Whereas a lamp* that burns during the day, but in the vicinity of an idol of god is considered holy and is revered. Likewise, actions (even if they are noble)** not offered to the lord are worthless like the lamps burn during the day. Actions (even if they are not noble)*** but offered to the lord are precious like the lamps that burn in the vicinity of an idol of god.

*nandadeepa

**but performed by sinners who do not say Krishnaarpana

***but performed by the devout who do say Krishnaarpana

The seeker of knowledge seeks out knowledgeable people and serves them in return or pays in kind, for the wisdom he gains from them. Having gained the knowledge, one must use it to contemplate on the lord and not fritter away such knowledge on the ignorant and undeserving.

Man suffers from three kinds of delusions:

These delusions plague those who do not discard them and seek refuge in Hari.

If man performs actions through his sense organs alone, then why is he incapable of action when he is asleep/unconscious? Why is he not capable of controlling the four states of consciousness (wakeful, dream, non-dream and unconscious)? It is because man is a dependent entity, capable of only so much independent action.

These are not words* from one’s imagination or speculation, but they are truths found in shruthi and smrithi*. Each word in this composition is a step towards *mukthi. Those who study these verses with devotion are sure to be granted ‘swaroopa sukha’*** by Hari.

*of Harikathaamruthasaara

**Those heard...Vedas, Upanishads etc. and those understood (by works based on memory and intellect)... Shastras, Puraanas etc.

***moksha

These pearls of spiritual wisdom are strung together by the thread of awareness of the Madhwa-matha* and are offered as a necklace to adorn the neck of Hari, who is the embodiment of all letters that make up these words and every word in the cosmos. The wise understand this. To others it is as worthless as gemstones are to a monkey.

*the followers of the path shown by Madhwaachaarya

Hari who is venerated by Lakshmi, Bramha, Vayu, Garuda, Shesha, Rudra, Indra, Kaama, Surya, Chandra, the sentinels of the eight directions, rishis, Gandharvas, Siddhas; Hari who is the moon that makes the lotus heart of Lakshmi bloom, Hari who is the ocean of compassion is ever-protective of those who turn to him for succour.

If a sightless person calls a mirror by another name, the wise men understand what it truly is and do not discard it. Likewise, any composition that sings the praises of Hari, in any language, is still cherished by the wise who delight in reading them.

The thief who uses the cover of darkness to commit his thefts, curses the sun when he rises. But this reflects the nature of the thief and in no way diminishes the glory of the sun. If a scholar looks down upon this composition as it is in Kannada, it in no way affects the worth of the composition, as its true value rests in its content and not the language.

Even the purity of the Ganges becomes impure if it is with an immoral person, even the sacred language Sanskrit loses its sacredness if it is used for profane poetry. However, Krithipathi Pradyumna makes every composition in common languages (with divine content) sacred and grants salvation to those who read or listen to it with devotion.

These verses have not emerged from deep study of the Vedas or other such works, nor is it a result of being in the company of scholars. I have, by the perpetual grace of Ananda Tirtha, only conveyed whatever Shri Jagannatha Vittala has chosen to reveal.

17. Swa-gatha swaatantrya sandhi

The chapter of Hari’s distribution of a fraction of his absolute ‘independence’ as narrated by Bhrigu muni to King Indradyumna

While a description of the distribution has been given in the previous chapter, it is repeated here to firmly establish the concepts in the minds of men and to thereby increase the benefits multi-fold.

Vishnu is the personification of supreme independence. Lakshmi in the form of Maaya resides in his heart. Bramha and Vayu are his chief aides or ministers who are very dear to him. Rudra, the abhimaani devathe of the mind is also like a minister, along with other devathes such as Surya and Chandra.

Just as Bramha and other devathes reside within the jeevas as abhimaani devathes, so also Kali and other daityaas too reside within, influencing the jeevas to perform sinful acts. Kali is the supreme, Andhakaasura is the abhimaani of ahankaara, Madhukaitabha, the abhimaani of anger and so on.

All the abhimaanis and abhimaani devathes perform and make the jeeva perform various tasks, by the power of the limited independence granted to them.

Hari with infinite independence, making four divisions of the same, chooses to divide one of these divisions into 10 parts. Out of these 10, he grants 4.75 to Vayu devaru, 5.25 to Bramha devaru, with another 10 parts, he grants 2 to Rudra devaru.

Indra and Kaama are granted 1.5 parts, while each of the 10 deities of the 10 indriyaas get 1 each, 1 part to the entire group of jeevas, 4.5 parts to Kali and the other daityaas. Splitting the remaining 2 parts into three, he grants 1 to Mahalakshmi and retains the other two.

Hari, having thus distributed a fraction of independence amongst the devas, maanavas and daanavas, ‘allows’ them to perform actions accordingly till the end of thid cycle of creation.

Like the quality of the flame depends on the quality of its wick, so also the actions performed by the jeevas are reflective of their three gunas, which are carried out by the presence of Hari and the three deities of the gunas- Shree, Bhoo, Durga.

When the actions performed through the indriyas are offered to the lord, Govinda accepts the pious acts and burns the sin of the wicked acts. He also transfers the merit of those who revile his devotees, to the devotees, and if his devotees accrue any de-merits, he transfers them to the wicked ones who revile his devotees.

If one is indifferent and does not stand up against people performing sinful acts, and does not recognise and acknowledge of those greater than him, such a jeeva will sooner or later be led to perform colossal sins (killing of cows, bramhins and women) by Hari himself. There is no doubt about this.

Hari distributes rightful amounts of independence to devathes, led by Bramha and daityas, led by Kali. He then bestows the fruit of whatever actions they perform with the miniscule independence they have been granted. When he finds the feeble jeevas incapable of experiencing the fruits, being ever-compassionate, he even grants them the power to experience them, like a mother who feeds and teaches her baby to eat.

After granting the smallest fraction of independence to the jeevas who form a minute fragment of the cosmos, Hari, who is Satyaparaakrama, bestows the fruits of actions for the jeeva to experience through his gross body (sthoola deha). He then experiences and enables the jeevas to experience the same (undu, unisuva).

Just as it is impossible for light and darkness to co-exist, or a mountain to move and shiver, it is impossible for Lakshminaarayana to be affected by the activities he carries out through the jeevas, for he is like the leaf of the lotus, in the water but not wet. Hari distributes merit and sin amongst the devathes and daityas, routinely, while he, present in his pratibimbas as bimba-swarupa , grants them experiences according to their capacities, like the waters of the ocean filled in pitchers of various sizes.

These are not my words but they are excerpts of ‘Vishnu-rahasya’*, the words of Bhrigu muni who imparted this knowledge to the king, Indradyumna. If anything is found to be incorrect, I** humbly request the enlightened ones and scholars, to read this without prejudice, ignoring such incorrectness and accepting the correct words of knowledge.

*an ancient text

**Jagannatha daasaru

The one who is without fear, the master of the universe, the father of Bramha, the slayer of his maternal uncle, the beloved of Madhwaachaarya, the architect of creation, the one who possesses the light of infinite suns, the emperor of the world, the one who redeemed Ahalya, the wife of Gautama, the protector of the forsaken, the most exalted beacon who is Jagannatha Vittala, forever guides those who trust him.

18. Kreeda vilaasa sandhi

also called sarva swaatantrya sandhi

The chapter of Hari’s immeasurable ‘independence’

When Shaunaka Muni (credited with the formulation of the four purushaarthas) earnestly sought deeper understanding about Vishnu, he along with other rishis were imparted this eminent knowledge* by Sootaachaarya, a disciple of Vedavyaasa.

*Vishnu rahasya

Mere mortals strut around claiming “I did this”, “I did this”, “I bulit this”, “I went there”, “I married her”, and so, as if they have the independence to perform actions. This is not possible. They must rid themselves of such false assumptions and become aware that it is the Antaryaami who resides within Vayu devaru, who lives within us, performing actions and making us perform.

So long as Hari is within the body, the person is called educated/ accomplished/respectable etc. and has friends and family around him. The minute Hari leaves the body, even his wife and children are afraid to look at the body. Therefore, we can safely conclude that God alone is independent and not the jeevas.

God is self-contained (independent) and derives nothing from creation. It is his leele (sport). He gives them gross bodies and makes them perform noble and wicked deeds as per their nature and capacity. He does not stand to gain or lose a thing.

The indestructible Hari revered by Lakshmi, who is akshara*, Bramha, Rudra and others. He creates by being present within Bramha and destroys by being present in Rudra devaru. Present in Indra he bestows the pleasure of swarga. Thus he carries out every function of the cosmos by being present within everyone and everything.

*a category by herself

The lord is present in a female form in beings such as Lakshmi, Saraswathi, Parvathi etc. According to the hierarchy, he instills feelings of devotion; in Saraswathi towards Lakshmi, in Parvathi towards Lakshmi and Saraswathi and so on. Similarly, he creates devotion and trust among the jeevas towards the goddesses according to their leanings and guides and protects them.

Like little children riding astride the stick horses they made and whipping them to increase its speed, the lord resides within Bramha and other jeevas. Like the little boys move on their own only pretending to be riding the horse, the lord too is the driving force behind the jeevas. The jeevas have the same independence as the stick horse. Conferring a tiny bit of independence, the lord worships (through the jeevas) and is also the recipient of such worship. This is his kreeda (play).

The supreme lord, whose vehicle is Garuda, who is infinitely compassionate, blissful and knowledgeable, is present in men, women, divine beings and wicked ones. He remains unaffected by the merits and sins accrued by the actions he makes them perform.

The true greatness of the lord is revealed to only those who do not get enamoured by the ephemeral pleasures of the world, but spend their time on learning about god and yearning for him. Those who succumb to the pleasures of the flesh will never ever behold the greatness of the lord.

He alone has the capacity to bind or free the jeevas from samsaara. He is beyond the comprehension of most jeevas, who, therefore resort to praying to other gods for prosperity, longevity etc. and feel smug that they have been granted their wishes. But if one were to really recognise the proportion of joy to misery, the former is like a mere dot whereas the latter is like a mountain. Yet, man hankers after these trivial rewards, instead of focussing on the greatest reward, moksha, which only Hari can grant.

Like a king honours or castigates his deputies or ministers, based on how they have carried out the independent tasks assigned to them, Hari too grants a certain degree of independence to all jeevas, makes them perform actions as per their capacities and then bestows joy/misery; honour/dishonour accordingly.

Dividing a quarter of his infinite independence into 4 parts, further dividing one part into a 100 parts, and then dividing one of the 100 parts into 52 and 48 parts, gave them to Bramha and Vayu respectively. Out of the 52 and 48 parts, Saraswathi and Bharathi have an equal share, respectively, that is Saraswathi has 26 and Bharathi has 24.

Dividing another 100 parts, Hari granted 20 to Rudra, 15 to Indra, Manmatha and others, 10 to all other devathes, and 10 to all other jeevas.

Dividing the remaining (of the second 100) into three parts, he retained two and granted one part to Lakshmi devi.

Hari is ever protective of the devout. The merit accrued by Kali and other daityas, is granted to those who are on a virtuous path. He transfers the sin accrued by the devathes to those who are abetting sinful activities.

Paramaatma is ‘nirupama’, that is, he has no equal. The tamo-yogis, do not acknowledge this and declare that Bramha, Vishnu and Shiva are equal. They cannot stand the bhakthas who are immersed in sathvik activities with their bodies adorned with the holy symbols of shanka, chakra, gada, padma. They (the tamo-yogis) revel in worldly activities and spend all their time in the same.

Such tamo-yogis who indulge in worldly matters and are intolerant of Vishnu-bhakthas, serve lesser gods, obtain futile rewards and are thus called ‘kujeevas’.

These are the qualities of tamo-yogi jeevas:

Amassing wealth, not using it for welfare or gifting/donating it. Yearning for material pleasures. Thinking of themselves as God, not being able to differentiate between Hari and other devathes, thinking that Hari’s avataaras are different from each other, ill-will towards Vishnu-bhakthas, pride and arrogance, consuming food and drinks that are prohibited in the scriptures, wasting time, pride and arrogance, seeking the company of like-minded tamo-yogis.

These are the qualities of sathvika jeevas:

Knowledgeable, devotion, humility, detachment, discipline, being immersed in the glories of Hari, offering everything to him, being truthful and just, avoiding needless talk.

The swatantra granted to the jeeva is embedded in the swaroopa of the jeeva.

All activities of living are carried out by Hari himself, the little independence he grants to the individual jeeva enables the performance of these actions. To those who arrogantly believe that they are acting independently, he grants the fruit of their sinful activities and withholds the merit of their pious activities, if any.

As the jeevas perform actions according to their gunas, they ultimately enjoy the graded bliss/ rewards/ punishments/ misery reflective of their gunas.

Like the light of the sun makes the tree cast a shadow, the all pervasive lord makes the jeevas perform meritorious and wicked deeds. The abhimani devathe of the three gunas, Lakshmi devi, offers the deeds performed by the jeevas to the lord. This reinstates the fact that Hari is sarvothama (superior even to Lakshmi). The lord remains untainted by the quality of the offerings (that is, the lord is not affected by sinful activities), like the ocean of milk remains pristine and milky even if drops of water are added to it.

Can the all powerful lord who consumes the entire cosmos with the lick of a flame at the time of dissolution, be affected by the measly paapa and punya of the jeevas offered to him? Never! The paapa and punya, are like the moths that hurl themselves to the flame and lose themselves to the flame (by getting burnt).

There are three types of joy: Preeya, the joy one gets by doing good deeds, Moda, the satisfaction one derives through the sense organs, Pramoda, the thrill of new experiences. The vedas describe the lord who is the embodiment of aananda (joy) by the same names and also ascribe the different features to the three types of joy. The head (of Vishnu) is preeya, with moda and pramoda being his left and right sides, respectively. Pramoda also refers to the exhilarating bliss of moksha.

Like the sea is not distended with the excess inflow of swollen rivers nor shrinks by the sparse inflow of dried up rivers, Hari remains unaffected by the offerings (of merit and sin) made by the jeevas. They need to do it for their own sakes and not for any imagined benefit to Hari.

If the swaroopa deha is a tree, two birds ( jeeva and paramaatma) have built a nest in the lotus of the heart, from times immemorial. One of the birds (jeeva) experiences the consequences of its actions through its gross body. Just as a bird flies to other trees for food, so also, this bird sheds its sthoola deha and occupies a new one to continue to experience joy/misery. The other bird does not eat the fruit of any action. He filters the fruits of actions, accepting the merits for the protection of his devotees, and gives away the sins of the devout to the daityas.

Like darkness cannot exist in the presence of the sun, so also, sins cannot exist in the presence of Hari. The paramaatma burns the sins that may be committed by devathes and reduces them to ashes.

In the 10 parts of independence granted to all jeevas, animals, birds, insects are granted a tiny fraction of this independence. Hari grants them food, and takes them through their cycle of life and death, according to their capacities.

Kali along with his daitya allies Shambara, Viprachithi, et al, continue to oppose Hari and his bhakthas, and enter the world of andha tamassu, the land of no return at the time of dissolution. Bramha, along with Vayu, Rudra and others continue to accrue merit by pious acts and devotion and at the time of dissolution, take a dip in the river Viraja, with all other mukthi-yogis, to shed their linga shareera, in order to enter Vaikunta, the other land of no return.

The daityas take away the merit and sin of actions that are prohibited in the shaastras, and also actions that are not offered to the lord.

Like the wick absorbs only clear oil, casts light throughout the house, and leaves behind clumps of soot, so also, Hari, absorbs the good deeds that are offered to him, which he uses to light up the minds of the devathes. The left-over soot is the sin that Hari distributes among the daityas.

Agni, consumes all that is offered to it. It burns the aahuti (offerings) at yagnyas, but also rubbish and even corpses. Yet the Vedas and smrithis describe Agni as ever-pure. The devathes always offer their actions to the lord, therefore even unacceptable actions become pure and acceptable to the lord.

When a garden is protected by the owner, those with the intent of stealing fruits knowing fully well that they will be punished do not attempt to do so. Likewise, our sthoola shareera is like a garden. The fruits of our actions (performed without ego and offered to the lord) are the fruits in this garden. The daityas are the thieves attempting to steal these fruits. Hari is the protector of the garden and its fruits, and drives away the thieving daityas. But in order to earn the protection of Hari, we have to constantly offer the actions performed by the indriyas to him, and also consider ourselves, our family and friends as minions of the lord.

Hari does not consider the merit of good deeds performed in an egoistic manner, even if the performer is well-versed in shruthis and smrithis. But there is no blight on those who remain forever aware that Hari is the doer, he is the one who does and makes us do.

Hari is the only independent entity. Even Bramha and other devathes are under his power. With this understanding we have to offer all our deeds (both good and bad) to him. He savours the meritorious deeds and returns the fruit manifold. Hari in the form of Kubera, passes on the demerits of sinful acts of the devout, to the daityas, and troubles them.

As Hari inspires the cruel daityas to perform sinful acts, he is called ‘Kubera’. As he is the embodiment of knowledge, he is known as ‘Surya’. As he knows no grief, he is called ‘Shukla’. As he possesses no linga shareera, he is called ‘Akaaya’

Even if a person has committed sins beyond measure, but he is filled with remorse and utters the name of the lord, with the intent of losing his sins, his sins are reduced to ashes even as the name of the lord crosses his lips.

Like the medicines and tonics heal diseases, the malady of worldly life disappears when one listens with devotion to the Bhagwatha. And when one offers all his actions to the lord who resides within Mukhyapraana, the consort of Bharathi, he becomes dear to Jagannatha Vittala.