Shri Harikathaamruthasaara Part 4

Daasavaryam Dayaayuktam Doorikrutha Durashisham

Harikatha amrutha saara Vakthaaram Jagannatha Gurum Bhaje

Our salutations to Guru Jagannatha Daasaru, the composer of

Harikatha amrutha saara!

Shri Harikathaamruthasaara

Harikathaamruthasaara

19. Karma vimochana sandhi

The chapter of duties and their discharge

The supreme lord is in a single form during dissolution. But at the time of creation, he assumes four forms:

The ‘Kaarana rupas’ are Naarayana, Vaasudeva, Sankarshana, Pradyumna and Aniruddha, five in number.

Within each of these rupas are present the five kaarana rupas, thus making it a total of 25 ‘Kaarya rupas’.

In these 30 forms (amongst which there is no distinction), the lord carries on the tasks of creation, nurture and dissolution, not abandoning the jeevas even at the time of dissolution, containing them within his belly.

The lord playfully protects the noble ones, punishes the wicked ones, and accepts the worship of Lakshmi, Bramha, Vayu, Rudra and others. Every action (kaarya) needs a medium (kaarana) and an agent to carry out the action (kartr). If a pot is the resultant action, the clay is the medium and the potter is the agent. Naarayana, who is the agent of creation, nurture and dissolution, uses the medium of Prakruthi (Lakshmi devi embodying the gunas) and performs the acts of creation, nurture and dissolution.

The various names of the lord are:

The lord present everywhere remains unseen except by enlightened ones who can see him with their inner eyes. The forms of all chetanas and jada are destructible, but the lord is indestructible.

Fire (agni) is present within sticks (kaashta) and stones, but remains unseen. When the sticks are rubbed against each other or the stones are struck against each other, the fire becomes visible. Therefore, the sticks and stones are the media (kaarana) and the result (kaarya) is fire. Fire does not have different characteristics although the medium has different characteristics. It is independent of the medium. Likewise, paramaatma remains within both kaarana and kaarya vasthus.

The jeeva performs actions (karmas) unceasingly, like the waves of the ocean. He may perform good/ prescribed deeds (satkarma) or he may perform bad/prohibited deeds (akarma), which beget merit (sukhaphala) or demerit (aphala), respectively. The faultless Hari present within the jeeva, performs and makes the jeeva perform the actions, accepts and grants the resultant merit/ demerit to the jeeva, without favour/prejudice. He is the embodiment and upholder of righteousness (dharma).

The lord absorbs the good actions of the jeevas (offered to him) and showers them with favours/happiness, just as the evaporated waters of the ocean form clouds that shower sweet water through rain.

The lord ensures that the demerits accrued by non-meritorious acts (but are offered to the lord), do not find their way back to the jeeva, like the waters of the sea that evaporate through the effect of UV rays* (badabaagni ?) do not condense and dissipate.

*not sure, but it is the cause of photo dissociation of water

Here onwards, Jagannatha daasaru describes the discharge of duties of man

If one is unaware or does not acknowledge that the selfless lord, residing in the lotus heart of every jeeva, causes the three states of consciousness*, conducts and enables the jeeva to conduct the three types** of activities of life (vyaapaara), then his efforts at meditation from dawn to dusk or reciting from his prayer books are futile.

*sleep-state, dream-state and wakefulness

**based on the three gunas

A misguided effort at meditation/ worship without true understanding of the bimba-rupi paramaatma and his ways, yields no merit, just as a wine pot repeatedly dipped in the holy Ganga and washed does not become pure.

Do not be too immersed in idle chatter and inane matters of the world. Accepting the shruthi and smrithis as the command of god, go about the business of living with devotion to the lord, who rules over the muktha as well as the amuktha jeevas.

The three conditions that render tasks (karma) that one undertakes dear to the lord are:
1. Realisation that god is the doer
2. Disinterest in the fruit of the action
3. Only objective of performing the action being pleasing the lord.

If these three conditions are met, the lord does not bind the jeeva to the merit and demerit* that accrue from his actions but leads him on the path to mukthi.

*resulting in the fleeting pleasure/misery of swarga/naraka

The all-knowing Vayu devaru is the mace that Hari holds. Ramaa devi is the bow that Hari wields and Durga devi is the shield that he bears. Such a lord, who is the epitome of joy, protects those who surrender to his lotus feet.

Maintaining purity of thought, powered by devotion, if one constantly offers his actions to the lord, then he sees to it that such a jeeva becomes free of sin. Finally he grants such a jeeva a place in his own house*and grants him swaroopa sukha**.

*Vaikunta
**Moksha

In every cycle of creation (kalpa), the lord, like a wish-fulfilling tree, undertakes the task of granting three types of rewards*to the three types of jeevas**. Hence, do not ask for the fleeting pleasures of the world. Instead offer everything to him and he will grant you bliss.

*moksha, mishra phala, andhatamassu (eternal bliss, mixture of happiness and sorrow, eternal misery)

**saathvik, raajasic and taamasic

Paramaatma is omni-present and is hence called Sarvabhoothanivaasa. But he assumes the various names of the chetanas* he inhabits. The doshas arising out of the three gunas are characteristic of the jeevas and not of god, who has no dosha. The friendliness (sneha), hatred (dwesha) and indifference (udaseena) exhibited by the jeevas are rewarded by the lord with mukthi, andhatamassu and mishra phala.

*of two types: chara and achara; mobile and immobile

To those who are steadfast in their devotion to the lord, he reveals his presence as a flash of lightning in the skies of their heart (hridayaakasha) instantly destroying their agaami* and sanchita karmas**.

*karma created in the present life as a result of actions and the choices one makes

**karma accumulated over various births, both good and bad

To those who argue that the path to salvation is through ‘karma’, it must be added that mechanically carrying out duties without devotion or dedication to the lord merely assures one a place in heaven. Only constant awareness of the supremacy of the lord, which accompanies the carrying out karmas ensures moksha. Thus, ‘gnyaana’ is more important than karma.

When even Chaturmukha Bramha, Rudra devaru, Indra and other devathes surrender to the feet of the supreme lord and seek refuge, what of us mere mortals? There is no doubt that the jeevas who do not seek refuge in Hari’s feet find no protection from the lord, let alone mukthi!

The attempts at crossing the ocean of life by those who do not understand or accept the hierarchy of gods (taaratamya) and do not proclaim that ‘Hari is Sarvotthama’, is as ridiculous as trying to cross a pond by sitting on a frog’s back.

Just as the efforts of the person, who to satiate his hunger neither works nor seeks alms in human settlements but scourges for food in uninhabited jungles, are pointless; so also is following those who merely don saffron robes for the sake of filling their bellies but do not have true devotion to the supreme lord.

If one prays for temporal benefits or fleeting pleasures from the paramaatma who is ready to bestow the ultimate boon of moksha, his actions are just as disgraceful as a king seeking alms or a person with the wish-fulfilling cow (kaamadhenu) at home, begging for cow-dung.

Rising early, fasting, breaking the fast, adhering to the stars and auspicious times are of no use if one does not have awareness and devotion. Having steadfast devotion is the requirement (vidhi).

Just as a person does not fast on certain days (parents’ ceremonies etc.) even if he has undertaken the vow of fasting*, he has to simply offer both the prescribed and prohibited** to the lord. Likewise one should discard/ not accept, both the unlawful earnings (offered as dakshine/ or for the lord’s worship) and the teachings of those who are against Vishnu and his bhakthas.

*as part of Vishnu-panchaka vrata, on the 2 ekadashis, amavaasye, pournami, the day of Shravana nakshatra

**vidhi and nishedha

Paramaatma is knowledge (Gnyaana), he is present in the things worth knowing (Gneya), and in the jeevas that are worthy of gaining this knowledge, he is present in the manassu and indriyas (Gnyaatri) enabling them to gain the knowledge.

He is the moon which illuminates the skies of the hearts of the likes of Shukaachaarya, Shaunaka muni and so on (filling them with bliss). He is the light within the sun and lights up the world (dispenses knowledge) and is known as Savitr.

Paramaatma is ever willing to become the captive of those who worship him. If one’s worship is filled with devotion and love, he blesses them with prosperity like Krishna showering riches on Kuchela*.

*The poor childhood friend of Krishna, Sudaama aka Kuchela, who, upon the insistence of his wife, approached Krishna, in adulthood, to ask him for riches but did not. In exchange for a handful of the humble ‘avalakki’, Krishna showered him with prosperity, unasked for.

Like an orphaned little child, who, looking at his friends interacting with their parents, thinks about his own parents, and wonders if he will ever see them, the devout, looking at the enlightened who see the Lord in their hearts, wonder if they will ever see the Lord*, and seek the Lord who remains unseen.

*Lakshmi and Naarayana, the parents of all jeevas

Then there are those immersed in the waters of the various scriptures, trying to grasp the numerous meanings hidden in each word of the scriptures, thereby trying to grasp the greatness of the Lord, like fish that are swimming in circles in search of food.

But all it takes is a heartfelt plea for protection, to Hari, who rushes to his devotee like a cow to her calf.

The lord who is present within every jeeva, never reveals himself to the wicked. Yet he is ready to appear within seconds when the devout call out to him... and seated on Garuda, he exterminates the mighty serpent called samsara and grants them swaroopaananda (moksha).

The lord who always carries the conch, discus, mace and lotus, cannot be transcended by anybody (be it Lakshmi devi, Bramha or any other devathe), at any place, or at any time. His presence does not bring joy to the undeserving and those who bear hatred towards him and his devotees. Did he not disturb the Ashwamedha sacrifice being conducted by Shukrachaarya’s disciple (Bali), by appearing as Vaamana and ending up as Trivikrama, measuring the earth and the skies with two steps and creating the holy Ganga from his toe?

There is no one more capable than paramaatma, in the entire cosmos, in all cycles of time. He is Sarvotthama. When such is his power, one should focus on absorbing the nectar of Hari-katha, with devotion and regard, rather than frittering away time on unworthy pursuits.

Hari, who is beyond the three gunas and beyond the comprehension of Lakshmi devi, Bramha or any other devathe, is compassion personified. He is ever-willing to fulfill his devotees’ demands and pleas. When he incarnated as Raama*, did he not lovingly accept the fruits bitten and tasted by Shabari, in the forests during his exile?

*Jagannatha daasaru refers to him as the lord of Kumbhinije, referring to Seetha as Kumbhinije, one born of the Earth.

Jagannatha daasaru, describes paramaatma as ‘balle-nembuvarilla’ and ‘valle-nembuvarilla’, that is, there is no one who can claim to know him fully*, and there is no place that anyone can say he is not present**.

*’Gnyaatha janarilla’... (He can only be comprehended according to one’s capacity/yogyathe)

**’Illadiha sthalavilla’

Like a doll made of jaggery (bellada acchina bombe) tastes sweet irrespective of the part which is tasted, so also paramaatma has no difference between his names, rupas, avataaras, and parts of his body.

Paramaatma is Shabdagochara: The infinite lord can only be described (and understood to some extent) by the infinite wisdom of the Vedas.

Paramaatma is Shaarvareekara: The quality of coolness of the moon brings peace to people, the lord too dispels the heat of troubles that plague the jeevas.

Paramaatma is Abdavaahananuja: Abda means clouds, Indra is Abdavaahana. Anuja is younger brother. The Lord also known as Upendra, was the younger brother of Indra (born to Aditi), in his Vaamana avataara.

Paramaatama is beyond compare (nirupama) and without limits (nisseema). Yet he is easily obtainable by his devotees. He hastens to make them experience their ‘praarabda karma’* in order to liberate them.

*the fruits of past actions that have to be experienced. The Lord, in his kindness, may reduce the intensity or duration, but will not eliminate them.

As Jagannatha Vittala, unbound by birth and death, relationships, gunas, kriyas, and so on, was ‘born’ to Devaki, became known as the ‘younger brother’ of Balaraama, ‘killed’ Kamsa and other wicked ones, ‘befriended’ and protected the Paandavas...he will protect and redeem those who seek him with true devotion.

20.Guna taaratamya sandhi

The chapter of the hierarchy of dispositions (gunas)

Paramaatma is ‘Sarvaguna Sampoorna’, he is complete and the depository of all gunas. Lakshmi devi in the forms of Shree, Bhoo, Durga, governs the three gunas respectively. But they are in turn governed by Naarayana, who infuses their minds with joy and is therefore known as ‘Sridhara Durgamanorama’. Ramaa devi (Lakshmi) is not bound by the three gunas. Additionally, she does not need to propitiate Naarayana to please him, unlike Bramha and other devathes.

Lakshmi devi, though inseparable from Naarayana, cannot independently exist as bimba rupa. Naarayana manifests in a female form as Ramaa devi, within the bimba rupa. Naarayana exists within and without the universe.

Paramaatma, who as Krishna, carried the Govardhana mountain effortlessly to protect the cowherds, is not bound by any rules and regulations, and he has no dosha*. The acts that are considered doshas when carried out by others, become ‘leele’** when carried out by him (stealing clothes of gopis, frolicking with them, killing his uncle etc.). In fact, listening to these stories makes a jeeva pure and burns his sins.

*fault/defect

**divine play

Paramaatma is ageless, blemishless, deathless, changeless, faultless, matchless; he is revered by Bramha and every other yogya jeeva*; he dispels the fear of samsara from the minds of the devout.Such a lord is our Jagannatha! Protect me!

*those who have gnyaana (of pancha bheda, taaratamya and of Hari being sarvotthama) and bhakthi

Paramaatma’s beloved Lakshmi devi looks on in awe at the perpetually unfolding (like the continuous flow of the waters of the Ganga) gunas and rupas of the lord. She enjoys a much higher degree of undiluted bliss* than Bramha devaru. In all the three dwellings** of Paramaatma, she serves him herself. She is the apparel, weapons, ornaments and all other embellishments of Paramaatma. She is indestructible or ‘akshara’.

*as her bliss is not affected by Linga shareera; she is ‘nityamuktalu’

**Vaikunta, Shwethadweepa, Anantaasana

Ramaa devi, (Shree, Bhoo, Durga) is infinitely lower in gunas than the lord. Yet, like the lord, they are not bound by the three gunas, despite being the embodiment/abhimaani devathes of the three gunas. Despite their marked lower ranking (than Paramaatma), they are held in highest regard as the mother of Bramha and Vayu devaru and have been celebrated in the Vedas and the Puraanas.

Bramha and Vayu devaru are equal in all respects except for one. It is a known fact that the Vayu devaru of this kalpa becomes the Bramha devaru of the next kalpa*. Amongst those who belong to the ruju gana, one becomes Vayu devaru in the 99^th kalpa and becomes Bramha devaru in the 100^th kalpa. The difference of one kalpa of saadhane is the only distinguishing feature between the two. They are greatly superior to Rudra and others but also greatly inferior to Ramaa devi. Ramaa devi possesses a million times more of the same gunas** that Bramha and Vayu possess. Bramha and Vayu are a million times inferior to Ramaa devi as they do not possess the same gunas*** as her.

*4.32 billion years

**sajaathi

***vijaathi

Saraswathi and Bharathi devi, the consorts of Bramha and Vayu devaru, are a hundred-fold inferior to them, in knowledge and capabilities. Just as Bramha is superior to Vayu devaru by a kalpa of saadhane and the position he occupies, so also Saraswathi is considered superior to Bharathi devi.

Garuda, Rudra and Shesha are a hundred fold inferior in gunas to Saraswathi and Bharathi devi. Although these three are considered equals, Rudra devaru is marginally inferior to Shesha devaru, as he will be promoted to the position of Shesha devaru, in the next kalpa. Krishna’s six consorts (Jaambavathi, Mitravinda, Neela, Bhadra, Lakshana, Kaalinda) are inferior to Garuda, Rudra and Shesha devaru, by five vijaathigunas. These six beings (Kshanmahishi) are two-fold superior to the consorts of Garuda, Rudra and Shesha devaru, Souparni, Parvathi and Vaaruni.

Souparni, Parvathi and Vaaruni, are inferior to their consorts by ten vijaathi gunas. Indra and Kaama are inferior to Souparni, Parvathi and Vaaruni by ten vijaathi gunas. Indra is slightly superior to Kaama.

Ahankaarika Praana* is less than Indra by ten gunas.

*Tatvaabhimaani devathe for the respiration in the body, who is below Indra in taaratamya

*Pradyumna’s son, Krishna’s grand-son

**Manmatha’s wife: Manmatha was born as Krishna’s son Pradyumna

***Indra’s consort

*wife of Swaayambhu Manu

**wife of Daksha

*wife of Brihaspathi

*100 devathes minus 15 mentioned in previous verses (100-15=85) They are: 6 (12-6) Aadityas, 47 (49-2) Maruts, 7 (8-1) Vasus, 10 (11-1) Rudras, 10 Vishwedevathes, 1 ribhu gana, 2 Ashwini devathes, 1 Pitru gana, (2) Dyava+Prithvi

*Two Manus have been mentioned previously: Swaayambhu Manu and Vaivaswatha Manu. Taapasa Manu is an avataara of Vishnu. Hence 14-3 =11

In addition to those mentioned in the previous verse, the following*, are also known as ‘Karmaja devathes’. All of them are at little (not very significant) variance in their gunas to each other. They are: Prithu (the one who ploughed and prayed to the earth for bounty), Bharatha (Shakuntala and Dushyanta’s son), Maandhaata, Priyavrata, Maruta, Prahallada, Supareekshita, Harishchandra, Ambareesha, Uttanapaada; all of whom are dear to the lord, and are two gunas lower to Ganesha.

*exemplary rulers/ chakravarthis

*deemed devathes, includes 100 Deva Gandharvas, Gopikas, 100 Apsaras, 9 crore rishis minus 100 previously mentioned

Jeevas are of three types (gunas): Saatvik, Raajasic and Taamasic. They may be further described as:

Bramha is the highest among the virtuous while Kali is the lowest among the sinners, he is ‘adhamaadhama’. Kali has all the 9 sinful qualities and his presence is greatest in battles, slaughter houses, gold, grains, sex-workers, gambling dens, intoxicants, lies. Kali creates cravings for these and destroys those who succumb to them.

Ganga is called ‘deva nadi’ as she flows through the heavens, after having emanated from the toe of Vishnu. Her consort is Varuna, who is also known as Samudra. Sri Hari who dwells in the Ksheerasamudra (ocean of milk), along with his consorts, Shree, Bhoo, Durga, performs actions and makes the three types of jeevas perform the same. Hari, who is the friend of Rudra devaru, blesses and protects those who understand the hierarchy (taaratamya) of the devas and daityas.

Madhwaachaarya has expressed that this knowledge of taaratamya is essential for the devout. This knowledge is the forest fire that burns away the wilderness of sins, it is the ship that helps one sail across the turbulent waters of this samsaara, it is the stairway to ascend to Vaikunta. This profound knowledge (of taaratamya) is understood only by those who would one day attain moksha. To the rest, this knowledge appears false or difficult to understand. This knowledge should therefore be shared only amongst those worthy of it.

Thus saying, Jagannatha daasaru summarises the main hierarchy, starting with Hari and ending with Bhrigu muni.

“I bow to everyone in the hierarchy starting from Marichi, Atri, Vaivaswatha Manu; to Chavana rishi.” “From those who are known as Shatapunya shlokas to Shanaishwara and Pushkara, I pray with sincerity and request knowledge and devotion.”

Since there are numerous God-realised jeevas who move around on earth, we must offer our services according to the hierarchy, as a means to attaining mukthi. To those who are well versed in this hierarchy, Hari lovingly offers the four purushaarthas. Therefore, it is important to read this chapter to familiarise oneself with this guna-taaratamya.

21.Brihathtaaratmya sandhi

Also called Aavesha-avataara sandhi

Jagannatha daasaru lists the names of the various avataaras of the lord:-
The ten avataaras: Matsya, Koorma, Varaaha, Narasimha, Vaamana, Parashuraama, Raama, Krishna, Buddha, Kalki. He then lists Kapila, Vaikunta, Srinivasa, Vyaasa, Vrushabha, Hayagreeva, Naarayani (Mohini), Hamsa, Aniruddha as in the five forms (Pancha-rupi Paramaatma), Trivikrama and Shridhara as in the 24 names of Keshava.

Hari is the bimba-rupa of all jeevas. His moola-rupa is Naarayana. Popular as Krishna in Kaliyuga, he is resplendent as tens of million suns, he is without any defect or incompleteness. He is timeless and superior to every other being. He is neither born nor dies. He is known as Vaasudeva among other names.

The mother of the one born in a lotus (Lakshmi devi, mother of Bramha), is endowed with knowledge and devotion, at all times, by the grace of Hari. She is infinitely inferior to Naarayana, but there is none equal to her among the yet to be born, the liberated or the un-liberated jeevas.

There is no one like her in the total existence. She pervades in every space, tinier than the quark of an atom and larger than the entire cosmos.Her various forms which have been mentioned are:

By the grace of Lakshmi devi, the wife of the horse-faced god, who is superior to Bramha and Vayu by 10 million* gunas, they carry on the activities in the various jeevas along with the tattvaabhimaani devathes, oblivious to Garuda, Shesha and Rudra.

*a crore

Bramha is known by many names which are described here thus:

Our Vayu devaru who will reincarnate as the next Viranchi/ Bramha, in the next Kalpa, has been described thus:

*The only one with no difference between his avataaras and moola rupa is Naarayana. Vayu devaru has a miniscule difference in order to show the difference between Sarvotthama and Jeevothama

**the poison that emerged during the churning of the ocean

Vayu devaru*, also known as Anila, the epitome of knowledge and detachment, ruled as Indra, in one of the earliest cycles of creation, granting moksha to those who Hari approved of. He who is known as Ananda Tirtha and Poornapragnya, is also called by many names such as:

*the present one

Bramha and Vayu* are ten million gunas less than Lakshmi devi and are subservient to her. Yet, the lord favours these two with devotion, knowledge and strength, above all other celestials. They too are renowned for their omni-presence, like the paramaatma.

*called Maatarishva here

The following are some names and their meanings of Saraswathi, who is next to Bramha and Vayu in taaratamya:

She is the driving force of the devathes who govern the indriyas. She is revered by everyone in the 14 worlds. Both Saraswathi and Bharathi are always 100*gunas inferior to their respective consorts. Bharathi devi has incarnated four times on the earth, as Shivakanye (contemporary to Hanumat avataara), as Indrasene (daughter of Nala and Damayanthi) towards the end of Treta yuga, as Droupadi in Dwaapara yuga**and as Chandra in Kali yuga (contemporary to Madhwa avataara).

*Jagannatha daasaru uses the phrase “ yelelu aivathondu ” (7x7 + 51)

**Jagannatha daasaru also describes her exclusive incarnation as Kali, daughter of Kashi Raja, who went on to marry Bheemasena. Droupadi, had amshas of Shachi etc.)

Shesha devaru has incarnated as Nara, the son of Yama, manifesting Narasimha devaru and Vayu devaru. Hence he’s called Hari Samiraavesha Nara. He incarnated as Lakshmana, also called Soumitri*, the brother of Raama, manifesting Sankarshana rupi paramaatma.

He also incarnated as Balaraama, the elder brother of Krishna, as the son of Vasudeva and Rohini. This avataara was an amsha of Shesha devaru and the manifestation of Vayu and the white hair of the paramaatma.

*son of Sumitra

Rudra devaru is known by many names, some of which have been mentioned below:

The tatvaabhimani devathes of the ahankaaras are in the same kaksha (category) and are lower to Saraswathi and Bharathi by 100 gunas.

*Since the present Rudra will be Shesha in the next cycle of creation, he is considered marginally lower to Shesha.

In his avataara as Krishna, the six* consorts of Krishna were called the ‘shanmahishis’. They were Neela, Bhadra, Mitravinda, Kaalindi, Lakshana and Jambuvathi.

*excluding Rukmini and Sathyabhaama. If the two are included, they are called ‘ashtamahishis’.

Among the shanmahishis, Jambuvathi is the most well-known. She had a higher manifestation of Lakshmi devi than the other five and she was renowned for her beauty, grace and youthfulness. The five consorts among the shanmahishis are lower than Garuda, Shesha and Rudra by 5 gunas. Jambuvathi, when manifesting* Lakshmi completely is equal to Garuda, but when the manifestation is incomplete, she is 5 gunas lesser than Shesha.

*aavesha

*Jagannatha daasaru also mentions Revathi, the wife of Balaraama (Souparni and Shesha avataara)

*

**

Jagannatha daasaru has described the two avataaras of the three devathes:

Brihaspathi, the spiritual son of Bramha, has donned three avataaras. First as a Vaanara called Tara, to serve Raama in Treta yuga. In Dwaapara yuga, he was born as Drona (with the aavesha of Bramha devaru) to serve Krishna. But fearing that he may not be able to please Krishna well as Drona, he was also born as Uddhava, a Yaadava, with the aavesha of Vayu devaru.

Praying to Yama, Surya and Chandra grants the boons of burning of sins; prosperity and health; and ability to enjoy, respectively.

Jagannatha daasaru describes the avataaras of Yama, Surya, Chandra, Varuna and others:

Yama : Yudhishtira, Jambavantha, Vidura and Satyajit Surya : Sugreeva and Karna Chandra : Angada Varuna : Mahaabhishak raja, Durdara (a frog), Sushena (a vaanara), Shantanu Agni : Neela (a vaanara), Dhrishtadyumna, Luva (Raama’s son) Indra : Kusha (Raama’s son)

*born from the various parts of Bramha

Mitranaamaka Surya, one among the twelve Adityas incarnated as Bheeshmaka* (who was part Raahu) and as Tara, a vaanara**. The infamous man-eating demon called Ilvala was born as Rukmi*** (with a part of Agni, known as Shuchi).

*father of Rukmini, ruler of Vidarbha. Also known as Hiranyaroma.

**advisor to Sugriva. Brihaspati also incarnated as another Tara. These two Taras are not to be confused with Vaali’s wife Taara

***brother of Rukmini, son of Bheeshmaka

Nirruti*, the guardian of the South-west direction, has two avataaras: As a vaanara, born in Treta yuga, to serve Raama. He is said to have made a bad face to those who opposed Vishnu, hence he was called Durmukha.

*sometimes called Nairutya

The second avataara is better known. He was born to Bheemasena and Hidimbi (the demoness and sister of the demon Hidimba, who was killed by Bheema) as Ghatotkacha*, and played an important role in the Kurukshetra war.

*manifestation ( aavesha ) of Rudra devaru

Nirruti, Mitranaamaka Surya, Pravahi (wife of Pravaaha Vayu), Tara (wife of Brihaspathi) are all equal and > Parjanya devathe* by 2 gunas

*Megha-abhimani Surya (rain causing)

Kubera has two avataaras: one as Katthana (a vaanara, in Treta yuga, to serve Raama) and another as Bhagadatta, son of Narakasura. The evil Narakasura had confiscated an elephant called Suprateeka, gifted to Kubera by Rudra devaru. Kubera was born to Narakasura as his son to reclaim the elephant. So long as Narakasura was alive, Bhagadatta had a manifestation of the asura in addition to the manifestation of Rudra devaru. One of the sons of Krishna and Rukmini was called Chaarudeshna (Vighneshwara).

Kubera (Dhanapa) and Chaarudeshna (Ganapa) = Ashwini twins

The following are the names of the eight Vasus: Drona, Dhruva, Dosha, Aarka, Agni, Praana, Dyu and Vibha. Among these, the Vasu named Agni is higher* than the other seven Vasus (who are equal to each other).

*belongs to the 15^th kaksha (level) while the other seven belong to the 18^th kaksha

The following are the names of the eleven Rudras: Bheema, Raivatha, Ojha, Ajaikapaak, Mahaan, Bahuroopaka, Bhava, Vaama, Ugra, Vrishaakapi and Ahirbhadni. Among these, the Rudra named Bhava is higher than the other ten Rudras (who are equal to each other).

The following are the names of the twelve Adityas: Shakra, Urukrama, Mitra, Varuna, Parjanya, Bhaga, Poosha, Vivarswa, Savitha, Dhaatha, Aaryama and Tvishta.

*father of Chitraangada and father-in-law of Arjuna

Vivarswa, Varuna, Shakra, Urukrama and Mitra are equal to one another > Other Adityas
Parjanya = Ganga

Among the Maruts, Pravaaha, with the manifestation of Vayu, was born as Pandu. Pravaaha Vayu and Ahankaarika Praana are higher* than the other Maruts. Among the other Maruts, the three Maruts who incarnated as the vaanaras, Kesari, Sampaati and Shwetha are superior to the rest.

*belong to the 15^th kaksha (level) while the others belong to the 18^th kaksha

Jagannatha daasaru describes the various aaveshas and avataaras of the Maruts, which have not been included here.

There are ten Vishwadevathas (the devathes worshipped during homa). They are marginally inferior to the Maruts. They are:
Pururuva, Ardrava, Kaala, Kaama, Dhuri, Lochana, Satya, Vasu, Daksha, Krathu. The first five among these were born as the five sons of Droupadi and were known as Upapandavas. The other five were born to Kunti’s sister and were known as Kaikeyas.

The Upapandavas:

The avataaras of the Ashwini devathes (Naasatya and Dasra) are as follows:

Vishwaksena (son of Vayu), Vighnapa (son of Parvathi), Dhanapa (Kubera) and the Ashwini twins are slightly < Mitranaamaka Surya

The following are the names of the eleven Manus: Chakshusha, Raivatha, Swaarochisha, Uttama, Bramhasaavarni, Rudrasaavarni, Indrasaavarni, Devasaavarni, Dharmasaavarni, Dakshasaavarni and Saavarni. Above these are the three Manus, Taapasa Manu (avataara of Vishnu) Swayambhu Manu and Vaivasvatha Manu. A hundred kings (including Bharatha Chakravarthi) have the aavesha of Vishnu and Mukhyapraana. They are called Karmajaas.

The following are the names of various entities who are equal to the Manus:

Bharatha Chakravarthi and his avataaras:

Jagannatha daasaru describes the levels of the wives of Agni, Yudhishtira, Ashwini devathes etc.; the levels and the amshas of Gandharvas including Tumburu and the crocodile that caught the leg of Gajendra; of apsaras; of the rishis who prayed to be born as women (the 16,100 wives of Krishna) and the manifestation of Ramaa devi in them; of the five children of Agni; and also describes the hierarchy among the various types of Gandharvas, Chira Pitrus; and among Chakravarthis and the best among men and of mediocre men.
These have not been described in detail here.

Daasaru exhorts us to savour the various exploits of the paramaatma through listening, singing his glory, remembrance, worship, chanting, service, friendship and surrender. He also advises the devout to forever contemplate on the lord without seeking the three purushaarthas (dharma, artha, kaama) which will then grant them access to the fourth purushaartha (moksha).

Those who are destined to perpetually be born and reborn (nitya samsaaris) remain unaware that Bramha and other devathes are like paramaatma’s family. They also tend to believe that the lord experiences joy, sorrow, destruction, damage and fear. Such lives forever experience a mixture of pleasure and pain.

Lesser mortals pursue lesser gods, with no knowledge of taaratamya. They may appear to be wise men but in reality they are carrying out the act just to fill their bellies.

Combing through the waters of the sea that is the philosophy of Madhwaachaarya, I have extracted divine pearls and strung them together with the thread of Kannada. I have offered the same to Hari and Vayu. I implore the devout to not find fault in this work but to read this every day.

From Vishnu, Lakshmi, Bramha, Saraswathi, Vayu, Bharathi, Garuda, Shesha, Rudra, the six consorts of Krishna, Parvathi, Souparni, Vaaruni, Indra, Manmatha, Ahankaarika Praana, Brihaspathi, Pravaaha, Surya, Varuna, Narada, Agni, the seven rishis, Mitranaamaka Surya, Ganesha, Pruthu (and other kings), Ganga, Swaaha, Budha to the various types of Gandharvas and four types of humans, I bow to every one of these.

This chapter begins with the supremacy of Vishnu and ends with the levels of humans and is hence called ‘Brihad-taaratamya’. The one who contemplates with devotion on the gist of this will be granted the four purushaarthas and the vision* of Jagannatha Vittala, the lord of Lakshmi, who resides within Mukhyapraana, the consort of Bharathi, according to his/her capacity.

*seen by the inner eye

22.Bhaktha-aparaadhasahishnu sandhi.

Also called Sakala duritha nivaarana sandhi

The chapter of elimination of obstacles/ forgiveness of faults of devotees

The devotion of the devotee and the benevolence of the lord are mutual. There is no one more compassionate than Sri Hari. Did he not take one fistful of avalakki from the four fistfuls that his poor friend Kuchela (Sudaama) had brought him, and bestow worldly prosperity and the coveted moksha in return? Did he not grant Droupadi infinite clothes for the evil Dushasana to pull, in order to protect her honour when she appealed for his help? Did he not split open the stomach of the demon (Hiranyakashipu) in order to protect Prahallada?

When Deva Sharma, a poor Brahmin, unable to feed his family, implored to the lord as Srinivasa, did he not become pleased and grant him prosperity in this world and beyond? Did he not bless him with a shower of gold every-day? Everyone wants happiness but either do not know how to seek it* or are unwilling to please the lord with servitude.

*by serving the lord

If one thinks that the ocean of compassion, Srinivasa, is beyond one’s reach, one has to go through the holy texts in detail. Then, it will come to light that great ones like Bheeshma, Drona and Kripa, who opposed Krishna and fought on the side of the Kauravas, were also granted salvation.

.

Srinivasa, the ever compassionate bestowed his conch and discus to Tondamana Raja. When the potter Bheema offered him clay beads, did he not accept them with pleasure? When Bramha as a cow was showering Srinivasa with milk from its udder, and was attacked, did he not rush to protect the cow and take the blow upon his own head?

.

Did he not marry the daughter* of Akasha Raja, to honour his promise to Sita in his Raama avataara?

*the one year in captivity in Lanka was endured by Vedavathi, in place of Sita. When Sita requested Raama to marry Vedavathi, Raama had to refuse as he had vowed to be monogamous. Vedavathi was born as the daughter of Akasha Raja, who Srinivasa married.

The lord forgave Indra for his transgressions, duping Ahalya by appearing in the form of her husband Gautama; and the sin of bramhahatye, when he killed Vritra. Despite the theft of his crown by Bali Chakravarthi, he granted Bali’s wish and became the guardian of Bali’s house in his Vaamana avataara.

The lord is ‘Naara’, that is, without blemish. Yet he cavorted with the gopis to grant them their wish. Hari who has no birth was ‘born’ to Devaki. He who has no enemies destroyed the rakshasas who were oppressing the righteous. He who moves on Garuda pretended to ride horses by riding on the shoulders of his gopa-friends.

The lord whose delicate feet are worshipped by the lotus hands of Lakshmi, danced with the gopis of Vrindavan pleased with their devotion. He who is worshipped by Indra and other devathes, acted as if he belonged to their clan and spent his time herding cows and their calves.

Out of love for the Paandavas, he came to Hastinapura to broker peace, before the Kurukshetra war. Rejecting the sumptuous meal offered by the Kuru prince Duryodhana, he chose to eat the food offered by the righteous Vidura.

He brought eternal fame to Yashoda by being her son, answered the prayers of the gopis by being their lord, protected his community by lifting the Govardhana mountain with his little finger, rescued and provided shelter and protection to the 160100 daughters of Agni who were imprisoned by Narakasura. The one who is auspicious, pure and a friend of the devas, protects the three worlds.

The unbound lord who has no form* or name, donned a human form and went by the name** given to him by Garga Achaarya. The omni-present lord appeared as ‘Krishna’ and performed various deeds, including the slaying of the wicked ones who were a burden to mother earth; and thus protected his devotees and the various devathes who had incarnated on earth.

*not made of the five elements
**Krishna

Naarayana, worshipped by Lakshmi, Bramha and others, has donned various avataaras; like Ajitha, Vaamana among devathes, Rishabha etc. among rulers, Rama, Krishna etc. among men. Visible to everybody during the time of the avataara he continues to accept worship represented through idols, brahmins and cows; he grants purushaarthas to his devotees, just as he granted them to devotees like Dhruva, Sugreeva and others.

Paramaatma who is the destroyer of evil ones, the epitome of supreme qualities, the fulfiller of his devotees’ wishes, the destroyer of the fear of worldliness; is fearless, knows no sorrow or depletion, is the performer of the eight actions* and the dweller in every heart in the form of bimba rupa, and is delighted when the devotee merely remembers him.

*srishti, stithi, samhaara, niyamana, jnana, ajnaana, bandha, moksha: creation, maintenance, destruction, control, knowledge, delusion, bondage, salvation

At the dawn of creation, paramaatma created Bramha devaru in the lotus emanating from his navel. He created fear* in Bramha’s mind and also protected him (granting him knowledge and his vision). To the one who held the Ganga in his locks, he granted the boon of becoming his bed (Shesha) in the next kalpa. When the devas were helpless and implored to the lord, he advised them to broker peace with the asuras and churn the ocean, wherein he produced and presented nectar to the devas.

*4 parts ignorance and 2 parts of fear

Paramaatma is ‘satya-sankalpa’...he exists as bimba rupa in every jeeva, exhibiting the true nature* and guna of the jeeva. Though he creates the nature and guna of the jeeva himself, he does not change the core essence of the jeeva. He is completely independent, cannot be altered or controlled by any entity, and is the controllerof the entire creation. He experiences everything (good and bad) as ‘antaryaami’** and gives the experiences to the tattvaabhimani devathes and daityas, and through them to the jeeva.

*swarupa swabhava

**the one who is within

If a person, while experiencing the frustration of mundane life, or pain, or hunger, or disease, or any kind of distress; simply says with a sigh, “Hari! Vittala!” instead of “Alas!” the kind paramaatma rushes to help and protect him.

Even if a person focussed on a single greatness of the infinitely great lord, the wide and lotus-eyed lord casts his benevolent gaze on such a person, and grants him his wishes, just as he, pleased by Sugreeva, helped him (regain his kingdom and his wife).

Paramaatma knows neither birth nor death, yet knowing fully well that the jeeva is incapable of independent action, remains present within the jeeva (as antaryaami) from the process of birth through the entire journey of life. The all-knowing paramaatma, pleased by the mere remembrance of his name, grants his devotee wishes that he (the devotee) does not even express.

Padmanaabha, the father of Bramha, is present in water (udaka) as ‘Abja’ and enhances the qualities of bubbles, nectar, lotus and the moon. He is present in soil as ‘Goja’ and nourishes vegetation and crops like sugarcane, banana etc. He is present in minerals in mountains and mines as ‘Adrija’; and resides in all categories of his creation.

The incomparable lord, hailed by the Vedas, present as ‘Shuchichath’ within the all- pervasive Mukhyapraana, consecrates his creation of living and non-living entities. He who is indestructible, and therefore called Achyutha, carries out mundane tasks while being present within the swaroopa of every jeeva.

Paramaatma is called:

Thus, paramaatma, enables actions according to the capacity and nature of the jeevas, and rewards them accordingly, impartially. But one needs deep and clear understanding to comprehend these principles.

Names of the paramaatma based on his presence:

Some more names of the paramaatma based on various actions and presence:

Paramaatma who is carried by the son of Vinutha (Garuda) thus pervades the entire creation, and ‘does’ the tasks of every being according to their inherent nature.

No one other than Srimannaarayana, the beloved of Lakshmi, is capable of dwelling among rulers and the ruled, taking up the responsibility of everyone’s welfare and ensuring their well-being. Based on his presence among various categories of people, he is called:

To the devout who sincerely pray to the lord borne by Garuda, as the charioteer of Partha (Arjuna), he is sure to bestow victory in every endeavour. The boon granted by the paramaatma is everlasting (Mahaprasaada), unlike the boons (Alpaprasaada) granted by those who are themselves (like Rudra devaru) in constant prayer to him.

To those jeevas, who are yet to be granted a body and are therefore unaware of the karma that awaits them, paramaatma attaches himself as their bimba rupa, confers a gross body, makes them perform tasks according to their nature and capacity and grants them rewards according to their nature and capacity.

Like the shade provided by a mesh is limited when compared with the sunshine that abounds, so too, joy seems limited in comparison to the sorrow that a jeeva experiences. Even the little joy that he experiences is like the sweetness of borrowed sugar, which turns bitter in his mouth when the lender comes to claim his due. Therefore, one should focus on keeping good company, consuming only food offered to the lord, and doing good deeds that please the lord, instead of fruitless pursuits.

The sins* accrued when cooking food can only be washed away by offering the cooked food** to paramaatma, then offering it to a guest (thereby appeasing the lord present within him) and eating what remains after. To cook and eat only to fill the belly is a sinful act.

*due to cutting of the produce, pounding the grain, washing it, boiling and cooking

**naivedya; and ritual offering also called performing Vaishvadeva

By giving up fleeting pleasures of the world and shaking off one’s lethargy, if one were to bow their heads and call out thus, “O compassionate lord! O the one who cures the malaise of this worldly life*! Kindly lead me!” Paramaatma reaches out to them in a jiffy.

*Bhavaroga Bheshaja

The ever compassionate lord not only forgives the sins of his beloved devotees but also protects them. Did he not forgive the hunter who robbed people and grant him spiritual knowledge through Narada himself and also confer everlasting fame as Valmiki, the author of Raamayana?

While the ignorant pray for this and that, the wise ones do not pray for the purushaarthas, they do not even pray for moksha, they only pray for a chance to serve the lord.

When the four purushaarthas embodied as Aniruddha, Pradyumna, Sankarshana and Vaasudeva are forever present within one’s swarupa, why would the wise pray for anything at all? It is the foolish ones who believe that worldly rewards are enduring and pray to the likes of Ganapathi and other easily pleased gods.

Paramaatma shows no partiality towards any jeeva, but rewards them according to their nature and capacity (this may appear as partiality as the quality of rewards differ). The glory of Jagannatha Vittala is beyond the description of even the Vedas.

23.Kalpa-saadhana sandhi

The chapter of God-realisation and the effort in aeons or

The chapter of hierarchy of God-realisation

“Oh Madhwaachaarya! The one who rejected 21 explanations* to the Bramhasutras and wrote the accurate and 22 commentary (Bhaashya), establishing the supremacy of Hari! The one who is revered by Garuda, Shesha, Rudra and others! Kindly cast your benevolent gaze upon me as I attempt to endorse your words through this chapter.”

*The 21 tenets as described in Madhwa Vijaya

Jagannatha daasaru says that he is going to describe the time required for those eligible for moksha to do ‘saadhane’ to achieve ‘aparoksha darshana’ or God-realisation, and then the time it takes for such god-realised jeevas to work through their ‘prarabdha karma’, as inspired by Hari. He also seeks forgiveness for any oversights that may creep in.

There are seven categories* of jeevas who are considered ‘niraamsha’, that is, they can only be in one place at a time. Such niraamsha humans are granted bodies as idols, within which exists bimba rupi paramaatma. Therefore, once he realises this, he reins in the thoughts and activities carried out by the 11 indriyas, and offers every thought and action to Hari.

*plants, insects, birds, animals, humans, emperors, manushya gandharvas

A jeeva goes through successive births till he finally attains a human form. In this form when he finally achieves an evolved birth, he gives up actions that merely result in pleasure. Instead he spends his time in the service of god, through the grace of a guru, while offering everything to Hari.

The jeeva takes various births (among the lower order of the seven categories), performs lowly tasks and dies, and is reborn, till he is finally born as a human. And then after about a 1000 births as humans, a few are born in virtuous households.

After performing saadhane in the next 1000 births, perhaps one may take another 10 lifetimes to become aware of Hari’s supremacy, and his being the cause and the effect of everything, his worship by other devathes, his flawlessness, his innumerable forms, his permanence, his omni-potence...

After these 10 lifetimes, it may take three lifetimes wherein the jeeva considers Hari as dearer to him than his wife and children. He may then be granted a vision of the inner presence (bimba-rupa). Then he becomes an ‘aparoksha gnyaani’.

‘Saamsharu’ are those capable of being in more than one place at a time (devathes, tattvaabhimanis etc.) They may be classified as Gnyaana yogis and Vignyaana yogis.

The above categories of jeevas, may perform detached actions in about a 100 lifetimes, gain excellent knowledge in the next 10,000 lives, display extreme devotion in another 300 lives and then ‘see’ paramaatma (aparoksha darshana).

Before they achieve the vision of the bimba-rupa, these karmayogis lead satisfactory lives without performing forbidden tasks, not being cast in hell, enjoying the firm knowledge that Hari is supreme.

Among the bhakthi yogis, Bramha, Vayu, Saraswathi and Bharathi are foremost. Those belonging to a unique class of jeevas, called riju ganas, are the only ones eligible to occupy the position of Bramha. They are forever engrossed in bimba upaasane* but it takes a saadhane of 100 kalpas** to become Bramha.

*their swaroopa is that of a bhagavad bhaktha, they do not need to undergo saadhane to gain knowledge/devotion. They can see the bimba rupa as clearly as one sees the sun in the sky. Depending on their individual capacity, they may see the lord as a single sun, 10 suns or a 100 suns and so on.

**one kalpa =one cycle between creation and dissolution, 4320 million human years.

Bramha, Vayu, Saraswathi and Bharathi, known as achinna bhaktharu are present within other devathes like Garuda, Shesha and Rudra, who are known as chinna bhaktharu, and inspire their actions.

Vayu devaru present within each of us makes us perform both good and bad deeds. He holds the ones who have firm conviction about this, dear to him and sees to it that such jeevas are never born as low lives, but casts those who doubt this or believe that they are the ‘doers’, in hell.

Vayu devaru is present within the five categories* of mukthi-yogis, making them perform tasks according to their nature and capacity, and improves their lot. He is also present with Hari, in the form of the turtle holding up the mountain Mandhara on its back, and offers protection to the various creatures.

*devathes, rishis, pitrus, chakravarthis and humans

Vayu devaru, called Anila deva here, like a true friend, is present within every jeeva in the 14 worlds. He remains unseen, all the while performing shwaasa japa, in all the three states of consciousness, granting experiences according to each jeeva’s capacity.

Vayu devaru, who is Jeevothama, has completed all saadhane that needs to be done in 99 kalpas, hence he is called ‘Siddha saadhana’. As his only task is to serve the paramaatma, he is called ‘Bhagavad kaarya saadhaka’. Though he has a linga shareera, it displays no characteristics of rajas or tamas. It is like an easily burnable thin veil.

During dissolution, Vayu devaru, then called Ruju and belonging to Rujugana, is in a state of inactivity. After creation takes place, he begins his saadhane of 100 kalpas, and at the end of 100 kalpas, he comes to be known as Kalki. After completing 98 kalpas of saadhane, he comes to be known as Vayu, in the 99^th kalpa. During this kalpa, he is born as Hanuman to serve Raama, as Bheemasena to serve Krishna, and finally, to vanquish evil ones born as brahmins to spread spiritual misinformation, he is born as Madhwaacharya.

Vayu devaru is the prati-bimba of paramaatma. Along with Bramha (Saraswathi and Bharathi), he pervades the entire creation just as paramaatma does, and is known as Pavamaana. They also reside in the Vedas and euologise the lord.

Vayu devaru dons three crore forms, aerial, terrestrial and aquatic, to destroy the wicked and protect the virtuous. He pervades (and regulates) Garuda, Rudra, Shesha and others who stand guard to the city that is paramaatma.

Paramaatma is pleased when we revere and pray to that one Ruju who becomes Vayu devaru after every 98 kalpas and then becomes Bramha, after the present Bramha and other mukta-jeevas achieve moksha.

Protect us, O Vayu devaru known as: Kalki, Suteja, Daasa, Dharma, Adharma-khanda, Varchasvi, Khashana, Saadhu, Mahipathi, Saddarmagnya, Dharmaja, Sampoorna, Shuchi, Vaikrutha, Anjana, Sasharpa, Kharpata, Shraddha, Sandhyaatha, Vignyaana, Mahagnyaana, Keerthana, Sankeerna, Katthana, Buddhijaya, Mahatthara, Suveerya, Medhaavi, Vijaya, Jaya, Manu, Moda, Pramoda, Santana, Aananda, Santushta, Chaarvaanga,Chaarubaahu, Chaarupada, Sulochana, Suveera, Praagnya, Kapi, Alampata, Sarvagnya, Sarvajitha, Mitra, Paapavinaashaka, Dharma, Vinetha, Shaarada, Ojaswi, Tapaswi, Tejaswi, Dana, Susheela, Yagnya, Kartha, Yajwi, Sukhartha, Yaagavarthaka, Praana, Traana, Amarshi, Upadeshta, Taaraka, Kaalakreedana, Sukartha, Sukaalagnya, Kaalasoochaka, Kalisamhartaka, Kali, Kaala, Shaamaresha, Swamaretha, Sadaaratha, Subala, Saha, Sadaakapi, Gamyagnyaana, Dashakala, Shrothravya, Sankeerthavya, Manthavya, Kavya, Drshtavya, Sakhya, Ganthavya, Kraavya, Smrthavya, Sevya, Subhavya, Swargavya, Bhaavya, Gnyathavya, Vakthavya, Gavya, Laatavya, Vayu, Bramha*

Protect us O lord of Saraswathi! O preceptor of the world! We bow to thee. Protect us.

Shri Ruju Laatavya Vaadiraajaru.

*the names of Vayu devaru in the 100 kalpas

*there are minor variations in the names in different texts

*some call all the ones previous to Vayu, collectively as Latavyas.

Some, less commonly, also refer to these names as Kalki Laatavya, Suteja Laatavya and so on.

These are the hundred auspicious names mentioned in Vaamana Puraana. If one lovingly recites these names every day, Hari is sure to grant them stay in one of his three abodes and bestow them everlasting joy.

Vayu devaru goes through these 99 kalpas effortlessly* all the while enjoying Hari’s grace. If paramaatma granted Kuchela, immeasurable prosperity and granted him salvation for a mere fistful of avalakki, is there any surprise that he grants the lofty position of Bramha to his staunchest devotee? No, there isn’t!

*enjoying ‘sukha praarabdha’ that is rewards of good deeds

The Rujus perform penance for a total of 200 kalpas. There is status quo in the first 100 kalpas, after which begins the journey (janmas) from Kalki to Vayu-Bramha. In the 199^th kalpa, Vayu devaru pervades all jeevas, performs and makes them perform tasks, according to their gunas.

Although all Rujus are essentially equal and same, we cannot say that they are completely alike. The difference in the progress of their journey in the 100 kalpas makes them different in terms of saadhane. As the kalpa saadhane increases so does the Ruju’s devotion and knowledge. The corresponding increase in their enthusiasm may be considered as their only flaw.

In his avataaras as Hanuman and Bheemasena, Vayu devaru has at times displayed emotions like doubt, indecision, confusion etc. (like in his search for Sita as Hanuman). But this is merely a ‘display’ to fool the daityas and Kali; as Bramha and Vayu have no fear, sorrow or ignorance.

Bramha is eternally joyous, supremely devoted, absolutely detached and infinitely knowledgeable; for he has the fortune of learning about the virtues of the paramaatma, from the very mouth of Ramaa devi, and therefore sees the bimba rupa of Hari as the brilliance of 10 million suns.

Although Vayu is equal to Bramha in terms of knowledge and devotion, the ‘title’ of Bramha and an additional kalpa of saadhane, makes Bramha marginally superior to Vayu. Likewise Saraswathi and Bharathi are equal, yet Saraswathi is superior to Bharathi.

Owing to this subtle difference, Bramha’s perception of his bimba rupa is a wee bit clearer than Vayu’s. Vayu’s is a little clearer than Saraswathi’s. Saraswathi’s is clearer than Bharathi’s. But, when Bramha sheds his linga-deha and attains moksha, the bimba rupa becomes absolutely clear.

A 100 years of Bramha’s life is called one Bramha-kalpa. At the end of 100 years, Bramha, along with Garuda, Shesha and all the other jeevas who have attained moksha, take a dip in the celestial river – Viraja, shed their linga-dehas and enter the belly of the paramaatma.

At the beginning of the next cycle of creation, the mukta-jeevas, emerge from the paramaatma’s belly and freely move around in his three abodes enjoying bliss (swaroopa-aananda).

Bramha, the lord of Satyaloka, has nothing but saatvika guna, with almost no trace of the other two gunas. Having completed the saadhane essential for moksha in his previous kalpa-saadhane, Bramha merely performs penance during his tenure as Bramha, to please Hari.

The one eligible to occupy the position of Rudra, spends 75 years of Bramha’s life, under the tutelage of Laatavya* and is called ‘Sushravya’, following which he performs ardous penance as ‘Ugratapa’ in the ocean of salt, for another 10 kalpas.

*Bhootharaaja and Vaadiraja

Almost all devathes perform an equal number of kalpa-saadhana pre and post aparoksha. In the case of Rudra, he performs penance for 40 kalpas and becomes Rudra after which he performs penance for another 40 kalpas to become Shesha devaru.

The one who is the present Indra as ‘Sunanda’ spent 10 manvantharas* listening to the glory of paramaatma and performed penance for another four manvantharas. Following this, he has performed penance amid fire and smoke for another 10 million years. Manmatha, (slightly lower than Indra) has performed similar penance to be born as the son of Krishna and Rukmini, as Pradyumna.

*
1 manvanthara = 71 cycles of the 4 yugas
14 manvantharas = 1 kalpa

The two devathes who become the sun and the moon, as Athishantha and Suroopa, spend one manvanthara in the worship of Sumanasa who goes on to become Garuda, spend the next four manvantharas listening to the glory of paramaatma from Sumanasa; and then perform severe penance by being upside down for 10,000 years. Finally they lie in the sky with nothing but the rays of the sun as nourishment, and experience aparoksha.

Rudra devaru does saadhane for 50 kalpas, in total. As Garuda devaru is his equal, it may be deduced that Garuda devaru also performs saadhane for the same number of kalpas. Similarly, Indra does saadhane for 20 kalpas, as does Manmatha.

*all of them perform saadhane for an equal number of kalpas before and after aparoksha

Like the light cast by a lamp depends on the size of the wick, so also, paramaatma reveals himself in varying degrees of brilliance depending on the capacities of the individual swarupas.

The lord grants ‘shareeras’ to Vayu, Rudra, Indra and others who reside in his belly during dissolution, and accepts their devotion and service. Being extremely compassionate he reduces all diseases (impediments in the path of saadhane) and forgives the wrong-doings of his devotees.

At the beginning of every kalpa, Hari performs the task of creation and nurture, brings into existence those jeevas who have never been born before* and also the jeevas from the previous kalpa. At the end of every kalpa, he consumes the entire creation, including Bramha and Vayu, as if they are ‘anna’. Rudra is the ghee and other devathes are the other aspects of food. The lord is the athithi**, who enjoys a sumptuous meal.

*aasrijya jeevas, to fill the void created by mukta jeevas

**guest at lunch

Paramaatma exists as ‘rasa’ in food, enabling the jeeva to consume food, digest and enjoy it, just as the foetus derives nourishment and satisfaction when a pregnant woman eats food and feeds herself.

Hari neither becomes strengthened nor weakened by consuming or abstaining from food. He remains the same, unlike the jeevas who are dependent on nourishment. To those jeevas who understand this truth, he confers the boon of stay in his three abodes*.

*moksha

The lord feels no happiness when he creates and no sorrow when he destroys his creation, just as a farmer who has sown seeds and grows crops does not feel sorrow when he has to harvest his crop and consume it as food.

The devathes like Vayu, Rudra, Indra and others, feel hunger and thirst, but only for their enjoyment. They feel thirsty/hungry only when they want to drink/eat something. Daityas and other creatures like pishachis, are forever hungry/thirsty. Humans and animals feel hungry and thirsty from time to time but they also feel satisfied when they eat/ drink (unlike the daityas).

Bramha, Rudra and others become muktha jeevas due to their complete understanding of paramaatma not experiencing the states of consciousness (sleep/ dream etc.), hunger, thirst, sorrow, attachment, tiredness, forgetfulness, jealousy, arrogance, merit or sin of any kind.

Jagannatha daasaru explains the concept of time before elaborating on the life-spans of various entities:

*

The lifespan of Bramha is a mere blink of an eye for paramaatma / 1 nimisha. This comparison is also merely symbolic, for it does not actually constitute even that much time. Paramaatma is beyond time, there was never a time when he did not exist, there never will be a time when he will not exist. Neither the cycles of creation and destruction, nor the four dehas which are subject to various laws of the universe, affect him.

Can those who are immersed in worldly matters ever hope to savour the sweetness of this nectar of Hari-katha? They cannot. But those who draw happiness reading this text are sure to be protected by the benevolent Jagannatha Vittala.

24. Bimba Pratibimba sandhi

The chapter of different appearances of the inner lord (bimba)

Hari, who can easily grant any bimba-darshana to anyone without going through any process, chooses to make the three types of jeevas perform actions according to their capacities and grants them joy/sorrow according to their actions (nature+capacity).

*As Vishwabhuk, swallows entire creation

Paramaatma is present in the ‘a’, ‘u’ and ‘m’ of ‘Aum’ as Naada, Bindu, Ghosha.

One must always contemplate on the lotus feet of the lord while trying to bear these concepts in mind.

Even Ramaa devi, who is the abhimani devathe of Vedas, finds it impossible to fully worship the lord (owing to her inability to comprehend the entirety of the lord), as do Bramha and other devathes. Hence, he is regarded as the one who is replete with infinite attributes.

Paramaatma is called ‘Purusha’ thrice; once when he, as Maayapathi Vaasudeva/Purushanaamaka Vaasudeva grants ‘purushaarthas’ to all muktha-jeevas, second, when creates mahattattvaas, pancha-tanmaatras and pancha-bhoothas; third, as Bramhaandarnthargatha Vaasudeva Purusha, he creates the ahankaara tattva and the 11 indriyas (including manassu) and all jeevas.

Ever present in his Purusha rupa along with Shree, Bhoo and Durga devi within every jeeva, he grants them contrary rewards (sukha-dukkha).

Wrapping the three types of jeevas which have not attained mukthi in an armour of the gross body, he plunges them into worldly life while granting mukthi to those who rise above by worshipping him.

Those dependent on food and water for sustenance are called ‘saashanaru’. The lord resides within every man and woman as Saashanaamak paramaatma.One must please this lord (bimba-rupa) within the jeevas, whether they* are superior or inferior to oneself.

*the jeevas

The bimba-rupa of Hari present within the jeeva, although one, may be seen as infinite forms through the grace of a guru, just as a person sees infinite reflections of himself when mirrors are placed facing each other.

*Daareshana: Attachment to wife; Putreshana: Attachment to sons; Vittheshana: Attachment to wealth

Being aware of these one must remember that Turiya and Vaasudeva are the two rupas that grant mukthi to the jeevas.

Vaasudeva makes the three types of jeevas perform meritorious and sinful activities, without the least bit of fatigue.

The lord resides in every part of his creation. Daasaru says, “jagatthu eeshavaasya”. The lord creates, and, is the creation. The creation gets destroyed during pralaya, but the mula prakruthi is never destroyed. The two aspects ‘kaarana’ and ‘kaarya’ are different in that kaarya/kaarya rupa prakruthi responsible for creation is destructible but the kaarana/srishtikartha paramaatma is indestructible. Hari is however unaffected by either.

This paramaatma who has no equal, carries out prati-bimba kaarya invisibly as the bimba–rupa within every jeeva, letting them think that they are the doer and not him. Existing within the gross body of deaf, mute, blind jeevas, he is known by the same names (kivuda, mooga, kuruda).

The lord of the universe (lokanaatha) is also a friend of the universe (lokabandhu). True to his name he destroys the misery of his devotees and protects them.

In return, one should consider the wife, children, riches, precious metals, property, etc. as representatives of Hari and not become proud of ‘owning’ them.

Paramaatma is not visible yet he is all-pervasive, like the yarn whose very existence creates the fabric, yet remains indiscernible. He enjoys experiences and provides enjoyment to the jeevas; and helps them live without anxiety like a steady flame placed in a calm place (not windy).

It is known that a person possessed by a spirit acts according to the wishes of the spirit. What is to be known is that every jeeva (pratibimba) of Hari (bimba) acts according to the wishes of paramaatma. Just as the person possessed and the spirit that possesses merge, but are different, the bimba and pratibimba are different, and every jeeva is different in a different way. So, every jeeva is a ‘bhinnaamsha’ of paramaatma.

Parmaatma is said to have 4 paadas or ‘amshas’*, that is, a part of him (amsha) exists in 4 places*. One of them is this world, as the *‘antaryaami’ within every jeeva.

The other three which are the refuge of Bramha and all devathes are:

*he is known as Chathushaath

**this does not mean he isn’t omni-present

A bamboo stem that is pliable is used for, say a palanquin, and it thus enjoys the privilege of being borne on the shoulders; whereas a stiff bamboo becomes a pole for an acrobat to perform stunts, or may get tied up as a ladder. Similarly a person who does not bow in reverence to the devotees of Krishna considering himself a scholar, either suffers (as the pole) or remains in bondage (as the ladder) of the world.

Hari is the embodiment of light whereas an idol is merely a non-living object. To animate the idol one has to invite the lord’s presence within it. The qualities of paramaatma that one must recognise and contemplate upon are: valour, magnanimity, cleverness, bravery, soft speech, dignity, patience, purity, knowledge, and his presence in the seven layers (sapta-dhaatus) of the shareera, pancha –bhootas, pancha-tanmaatras, the mahatattvas, and in buddhi.

He is Shaashwatha (firm and eternal), Amritha (nectar/ deathless), Ajitha (undefeatable), Govidaampati (lord of the Vedas), Gaayanapriya (patron of music), Saavayava (present within as antaryaami), Sahasranaama (infinite, not merely a 1000, names), Paraavaresha (the lord of Lakshmi, Bramha etc.), Pavitra (without blemish), Sudhaama (shelter), Vipaschita (protector of gnyaanis), Anantha (infinite).

Even an unscrupulous task undertaken to please/ worship Maadhava is considered as virtuous and a scruplous task that is undertaken to simply fill one’s belly or satisfy the senses, is considered sinful and results in repeated births in the world.

Although he is the refuge of every being, he is present within every jeeva (as if seeking refuge). He is incomparable but is present in limited forms as the various jeevas. He who has the brilliance of a 1000 suns, assumed ordinary (human) forms such as Raama, Krishna etc.

Just as you do not sow seeds yet the trees and shrubs of the forest bearing numerous healing properties grow on their own, so also, Hari may not be the son you sired or the friend you made; he is the lord of the three worlds who rushes to your rescue when you sincerely appeal to him.

Paramaatma (as bimba-rupa) is inseparable from you, like your family members, and is constantly granting whatever you wish for. If only, one learns to happily accept whatever is given by him, gives up yearning for fleeting pleasures, does not seek anyone’s favours and remains free from obligations, one can stride like an elephant.

There are four types of seekers, the best, the mediocre, the worst, worse than the worst. Hari bestows his grace on the best, without them asking for it. He bestows his grace if the mediocre seekers implore. He does not grant his grace to the worst among the seekers. To those who are worse than the worst, he not only denies his grace but also makes them conceited by filling their minds with arrogance, and pushes them to hell.

As the rays of the sun cast shadows that have the same form as the object/ person; so also Hari is present in every object/ being in the same form that they possess. Sankarshana rupi paramaatma is called ‘Chaayaatapa’, that is, he offers solace to the devout like the coolness of shade and provides misery to the wicked like the scorching heat of the sun.

Thus Vaasudeva accepts the service of the devout while at the same time performing the service, as the devotee himself. He is both ‘sevya’ and ‘sevaka’.

Paramaatma, the embodiment of “aum” or the Pranava mantra, is infinitely superior to Vedaabhimani Mahalakshmi, and is called Paraatpara. Pranava is the ‘kaarana’ and the Vedas are the ‘kaarya’. He is distinct from the beings and objects he has created, and is therefore called Chetana-achetana vilakshana. The incomparable (Anupama), undefeatable (Ajitha), one with infinite attributes (Anantha satkalyaana guna poorna) is beyond the reach of ordinary mortals but is the beloved of Nishkinchana-jana, those who recognise Hari as true wealth and do not hanker after worldly pleasures.

For the ones groping their way about in the thick veil of darkness of this samsaara, Hari-katha is like a beacon of light which dispels ignorance and fear. Jagannatha Vittala, ever present as bimba-rupa, frees those who soak in the nectar of this Hari-katha and grants them moksha.

25.Aarohana Taaratamya sandhi

The chapter of ascending order of Taaratamya

All creation can be classified into two categories: Jada (objects) and Jeeva (living-things). Jeeva is further classified as Sthaavara (those that cannot move) and Jangama (those that can move).

Sthaavara jeeva are considered superior to jada vasthu.

Worms and insects are superior to grass etc.

Goats are superior to worms and insects.

Sheep are superior to goats.

Cows are superior to sheep.

Elephants are superior to cows.

Tigers are superior to elephants.

Lions are superior to tigers.

The fourth varna (shudras) are superior to lions.

The third varna (vaishyas) are superior to the fourth varna (shudras).

The second varna (kshatriyas) are superior to the third varna (vaishyas).

The first varna (brahmins) are superior to the second varna (kshatriyas).

Among the bramhins, Vipraru (the learned brahmins) are superior to brahmins who merely perform satkarma (good deeds).

The Manusha Chakravarthis are superior to the vipras.

The Manushya Gandharvas are superior to the Manusha Chakravarthis.

The Deva Gandharvas are superior to the Manushya Gandharvas.

The 100 crore rishis (minus 100 of them) are superior to the Deva Gandharvas.

The apsaras born as gopikas are equal to the 100 crore rishis (minus 100).

Chira Pitrus are superior to these apsaras and the 99,99,99,900 rishis.

90 rishis*, Urvashi and 99 other apsaras, Tumburu and 99 other Gandharvas (collectively called Ajanaajaru) are superior to the Chira Pitrus.

*Among the 100 rishis out of 100 crore rishis superior to the Deva Gandharvas, only 90 find mention here.

The 16100 sons of Agni, who performed penance to be born as women, and became the wives of Krishna, are superior to the Ajanaajaru.

Karma-abhimani Pushkara is superior to these 16100 sons of Agni/ wives of Krishna.

Shani, the son of Surya, is superior to Pushkara.

Usha devi, wife of Ashwini twins, is superior to Shani.

Budha, the son of Chandra, is superior to Usha devi.

Swaaha devi, wife of Agni, is superior to Budha.

Anaakhyatha devathes are superior to Swaaha devi.

Parjanya, Usha devi (wife of Aniruddha), Ganga, Sangnya (wife of Surya), Shyamala (wife of Yama), Rohini (wife of Chandra) are superior to the Anaakhyatha devathes.

The 100 kings known as Karma devathes are superior to Parjanya, Usha devi, Ganga, Sangnya, Shyamala and Rohini.

The seven Indras, seven pitrus, eight apsaras, eleven Manus, Shukraacharya (preceptor of the daityas), rishis Chyavana and Uchithya are equal to the 100 Karma devathes.

Kubera, Vishwaksena (son of Vayu), Ganapa, Ashwini devathes and the 83 (2 less than the 85) devathes are equal.

Mitra naamaka Surya, Taara devi (wife of Brihaspathi), Nirruti, Pravahi (wife of Pravaaha Marut) are slightly superior to the 83 + 3 devathes.

The Sapta rishis (spiritual sons of Bramha) are equal to Vishwamitra and Vaivaswatha Manu.

The nine rishis (sapta rishis, Vishwamitra and Vaivaswatha Manu; 7+2=9) are superior to Mitra naamaka Surya and others.

Agni (husband of Swaaha), Bhrigu rishi, Prasuthi (wife of Daksha Prajapathi) are equal to each other.

Agni, Bhrigu rishi and Prasuthi are superior to the nine rishis.

Narada rishi is superior to Agni, Bhrigu rishi and Prasuthi.

Varuna is marginally superior to Narada.

Yama, Chandra, Surya, Shatarupa (wife of Swayambhu Manu) are superior to Varuna.

Pravaha Maruta is superior to Yama, Chandra, Surya and Shatarupa.

Aniruddha (son of Pradyumna), Brihaspathi, Swaayambhu Manu, Daksha (father of Sati), Shachi devi (wife of Indra), Rati devi (wife of Manmatha) are equal to each other and are superior to Pravaaha Maruta.

Ahankaarika Praana is superior to Aniruddha and the five other devathes.

Kaama and Indra are superior to Ahankaarika Praana.

Gowri, Vaaruni (wife of Shesha devaru), Souparni (wife of Garuda devaru) are superior to Kaama and Indra.

The Shourimahishis* (six consorts of Krishna) are superior to Gowri, Vaaruni, Souparni. Amongst them Jambuvathi is superior to the other five.

*Daasaru uses this word here instead of Shanmahishis

Hara (Rudra), Shesha and Garuda are superior to the Shourimahishis.

Saraswathi and Bharathi devi are superior to Hara, Shesha and Garuda.

Bramha and Vayu are superior to Saraswathi and Bharathi devi.

Ramaa devi is superior to Bramha and Vayu.

Ramaa devi is the personification of Prakruthi and the embodiment of the satva, rajo and tamo guna as Shree, Bhoo and Durga devi. Through the grace of Hari, creation takes place by the Rajo guna, nurture by the Satva guna and dissolution by the Tamo guna. The only being to remain in the service of the supreme lord even during pralaya; no jeeva achieves mukthi nor any devathe attains his position without the grace of Ramaa devi.

If such is the greatness of this Lakshmi, and yet, her attributes do not match even an infinitesimal fraction of paramaatma’s infinite attributes, what can be said about his glory?

The entire Bramhaanda from Bramha to a blade of grass, the seven seas, the seven islands, the mountains... exist in a fraction of the space within a strand of hair on a part of the body of one of the forms among the innumerable forms of Hari.

At the top of this taaratamya is Hari. Paramaatma is Sarva...

To those who write/ read/ recite/ remember this ascending order of hierarchy, Lakshminaarayana, the refuge of the devathes, the ocean of compassion, the dispeller of fear and ignorance, the granter of mukthi, not only grants every desire but also burns his sins and eliminates his hardships.

When various offerings are made to Agni, they are burnt dispassionately. Yet their burning emanates various aromas depending on their qualities. Likewise, every deed of the jeevas are accepted by Hari, who remains unaffected, and grants the fruits of those actions based on the capacity and nature of the jeeva.

The one who is bound by the affection of his devotees, the most auspicious, the support of all creation, the faultless, independent, competent and eternal, the one who grants his devotees their wishes, the one who is glorified by the Vedas, the one who is tinier than the tiniest and larger than the largest, he is Jagannatha Vittala!

26.Avarohana sandhi

The chapter of descending order of those devoted to Hari

Jagannatha daasaru has repeated many words and ideas in this work, not by oversight, but to stress their importance and to familiarise the concepts. He has mentioned taaratamya in Guna Taaratamya sandhi, Brihathtaaratmya sandhi, Aarohana sandhi and Avarohana sandhi. The Avarohana Sandhi has only seven stanzas, for ease of chanting (and remembrance).

I joyously bow to the lotus feet of Srimannaarayana, his beloved Lakshmi devi, Bramha, Vayu, Saraswathi and Bharathi devi, Garuda, Shesha, Rudra, Krishna’s six consorts, Souparni, Vaaruni, Parvathi, Indra and Kaama, and beseech them to grant me devotion and knowledge.

I bow to Ahankaarika Praana devaru, Aniruddha, Manu, Guru (Brihaspathi), Daksha, Shachi, Rathi devi; and then to Pravaaha Vaayu, Surya, Chandra, Yama, Shatarupa; and then to Varuna, Naarada, to grant me knowledge, devotion and detachment.

I pay my unceasing obeisance to Agni, Bhrigu, Prasuthi devi, the Sapta rishis; Vaivaswatha Manu and Vishwamitra who are their equals; to Nirruti, Taara, Pravahi, Mitra naamaka Surya; and to Ashwini devathes, Ganapathi, Vishwaksena...

I bow to the feet of the 83 sages, the Manus, Chyavana and Uchithya; to Karma devathes like Kaarthaveeryaarjuna and others; Parjanya, Ganga, Sangnya, Rohini, Shyamala and Usha.

I bow to Swaaha devi, Budha, Usha devi, Shani; and to the lotus feet of karma-abhimani devathe Pushkara.

I offer my salutations to the Ajaanaja devathes, 16100 sons of Agni, Chira
Pithrus, 99,99,99,900 rishis, Deva Gandharvas, Chakravarthis, the best among men who are the devotees of paramaatma.

The lord bestows the four purushaarthas to those who chant this prayer every day, and to those who are reverential towards every being within whom Jagannatha Vittala dwells.

27.Anukramanika sandhi

The chapter of condensed taaratamya

In order to further ease the effort of chanting the taaratamya every day, Daasaru has further condensed it in this sandhi by mainly mentioning the top and bottom order, whereby it is understood that the unmentioned middle order is included.

I bow to the best among men (Manushya Uttamaru), who are the followers of the teachings of Srimadaachaarya, Karma devathes, the 85 devathes, the Tattvaabhimaani devathes, Parvathi and other devis, Krishna’s consorts, Rudra and others, Bharathi, Saraswathi, Vayu, Bramha, Lakshmi devi and to Naarayana.

I pray to the lord of the world to protect and help the devout. Daasaru has used the following epithets to describe Sarvotthama:

Such a consummate lord provides swarupa sukha, and showers boons like the Kaamadhenu, Kalpatharu and Chinthaamani.

The golden-hued and extremely attractive lord has made the earless creature (Shesha devaru) as his bed. He does not belong to any varna, nor does he ever belong to any of the four aashramas, the one who travels on Vayu or Garuda. He is the one who blissfully sleeps on a leaf during pralaya.

These attributes do no justice to the one who has infinite attributes.

If one is immersed in the remembrance of Jagannatha Vittala, day and night, the lord does not leave such a devotee alone for even a nano-second but is forever close-by and protective.

End of Part 4