Sri HarikathAmrutasaara is the magnum opus of Sri Jagannatha dasaru. It is a text which is highly revered in dvaita circles and is the foremost text among Daasa Saahitya texts.
Author: Sri Jagannatha dasaru
Translator: Sri Moudgalya
IntroductionHarikathAmr^itasAra gurugaLa karuNadiMdApanitu pELuve
parama bhagavadbhaktaridanAdaradi kELuvudu
Hari = ParamAtmA, Lord nArAyaNA
kathA = the story of the Supreme Lord as told in the Vedas
amr^ita = nectar or that essence which leads to mOxa
sAra = a portion of this great story which is AdhyAtmika in nature
gurugaLa = the guru (teacher) who provides or teaches sachhAstra
karuNadiMdA = with sympathy (or blessings)
Apanitu = limited to my understanding
pELuve = will say or explain
parama = supreme persons
bhagavadbhaktaru = devotees of the Lord
idana = this holy book
Adaradi = with reverence
kELuvudu = please listen
At the commencement of the Magnum Opus HarikathAmr^itasAra”(HKAS), Shri JagannAtha dAsa with his manifested knowledge chooses to invocate the Lord on the occasion. He says that he will now explain this ‘HarikathAmr^itasAra” with the blessings of his gurus within his limited understanding. He urges the devotees of the Lord to listen to this holy
recital with reverence.
This is the starting stanza of the 32 saMdhis consisting of 988 stanzas of HarikathAmr^itasAra. This must be chanted at the beginning of every saMdhi. HarikathA is the subject here. gurugaLa karuNa – means the kindness of the Lord (and gurus too) leading us to mOxa.
The bhagavadbhaktAs are entitled to this and listening to this HKAS with respect is the relation with this feature. Listening to this HarikathA with bhakti and chanting the same leads to mukti.- the result of our expectations being mOxa.
Good jIvas aim at mukti. Hari is the antarayAmi roopa. The author JagannAtha dAsa seeks the blessings of Lord narasiMha. HarikathA is like a limitless ocean of nectar.
HarikathAmr^itasAra means, only a portion of this nectar, is explained herein. It is impossible to explain the entire ocean.
HarikathA means the story of Hari – as told in the VedAs, Upanishads, and other scriptures. Ramadevi is the abhimAni (One having affectionate pride) for these scriptures. Thus HarikathA could also be understood as RamAdevi.
Chapter 1 - MangaLaacharaNa sandhi
chArucharaNa sarOja brahma sa
mIra vANi phaNIMdra vIMdra bhavEMdra mukha vinuta
kAraNane kaivalya dAyaka
nArasiMhane namipe karuNipudhemage maMgaLava ||01-01 ||
shrI = radiant, affluent RamAdevi with the affectionate pride of possessing the confidence of the Lord
ramaNi = wife of Lord nArAyaNa
karakamala = lotus like soft hands
pUjita = one who is worshippable
chAru = charming or delightful
charaNa sarOja = worshipped by the lotus like soft hands of RamAdevi
brahma = chaturmukha Brahma
samIra = vAyu devaru
vANi = saraswati devi (and bhArati devi too)
phaNIMdra = seSha devaru, chief of snakes
vIMdra = garuDa devaru, chief of birds
bhav = R^idra devaru
iMdra = iMdra devaru
mukha = by the assemblage of all above devarus
vinuta = sung in praise
nIraja = Lotus flower bloomed in water
bhavAMD = creation of this world – Lord Brahma
udaya = for the creation of this world too
sthiti = and to protect the same
kAraNane = responsible for the creation and protection of this world
kaivalya dAyaka = one who gives mukti-salvation or liberation
nArasiMhane = oh Lord narasiMha
namipe = I bow to you
karuNipudu = please bless me (in this context)
emage = to us who have trusted your lotus feet
maMgaLava = bliss or happiness
Lord Shri LaxmI Narasimha is the family deity of JagannAtha dasa. RamAdevi, the satvaguNAbhimAni devi is always in the service of the Lord with her lotus like soft hands. The Lord’s charming feet are reverentially adorned by Brahma, Saraswati, VAyu, BhArati, GaruDa, sheSha, iMdra; who’s the cause of world’s creation, stability, & destruction.
JagannAtha dAsa pays obeisance to Lord NarasiMha with a sAShTAMga namaskAra. We all know:-
urasA shirasA dR^ishhTyA manasA vachasa tathA |
padbhyaM karAbhyaM jAnubhyAM praNAmo.ashhhTAN^ga IritaH || 89 ||
With (i) the chest, (ii) the head, (iii) the eyes/vision, (iv) the mind, and (v) the speech; and also (vi) the feet, (vii) the hands, and (viii) the knees -- such a praNAma is known as `sAshhTAN^ga'.
With chest (heart), head, eyes (sight), mind, oral stotra recitation, and knees on the floor, hands folded, and with knowledge, I bow to you Lord NarasiMha. This is what JagannAtha dasa means. He appeals to the kind Lord to grant bliss to those who have trusted His Lotus Feet.
bagebageya nUtanava kANuta
mige haruShadhim pogaLi higguva
triguNamAni mahAlakumi saMtaisalanudinavu.|| 1.02 ||
Jagadudarana = He who has kept the unending world in His stomach
ativimala = extremely immaculate and pure
guNarUpagaLana = figure or form constituting jnAnAnaMda, anaMtakalyANaguNa and other natural or unnatural guNAs
Alochanadhi = thinking about it within her capability or understanding (meaning that His devotees think about Him within their limited knowledge)
bhArata = MahAbhArata, which is understood to be the paMchama Veda (fifth Veda)
nigamatatigaLa = knowledge contained in apouruShya VedAs
atikramisi = MahAbhArata and the group of vedAs describes Shri Hari’s guNas (qualities) with understanding, however the meaning contained beyond therein
kriyAvishEShagaLa = while meditating on the various activities of the
bagebageya = variety of
nUtanava kANuta = seeing new things (guNAs)
mige haruShadhim = exasperation and delight
pogaLi = while praising the Lord
higguva = elated with extreme happiness
triguNamAni = the abhimAnidevi of three guNAs i.e. satva, rajas and
mahAlakumi = MahAlaxmI devi ….mahA (above the level of Brahma Rudra
saMtaisali = please protect us and keep us happy
anudinavu = everyday, every moment (in today’s context 24/7)
MahAlaxmI devi is dependent on ShrI Hari although she has several qualities similar to Lord NArAyaNA. However during praLaya i.e. during annihilation of the world He keeps the entire world in his stomach and protects the same. ShrI Hari has limitless qualities. He has immense qualities which cannot be understood completely by anyone.
MahAbhArata, written by VedavyAsa is the jewel of shAstras understood to be the 5th Veda and has the hidden meaning of several prameyAs. Many of the guNAs of ShrI Hari have been explained therein. Although this is a pouruShya graMtha the VEdAs are apouruShya, shR^iti and smR^iti praise the Lord in all sense.
MahAlaxmI dEvi has the capability to reflect upon the guNAs of ShrI Hari stated in these works, within her capability of perception. However when she perceives the guNAs of ShrI Hari beyond her insights of Hari then she recognizes that ShrI HarI has a variety of new guNAs. Thus, She discovers his new guNAs very often.
Saint PuraMdara dAsa says, “nigamakE silukada agaNita mahimana….”
Thus while meditating on various activities of the Lord, She discovers new guNAs and praises the Lord and becomes happy. LaxmI dEvi is the abhmAni dEvatA of the three worldly guNas like sata, raja, tamas. JagannAtha dAsa appeals to this triguNamAni to protect us and keep us happy (chittadali AnaMda sukhavanIvaLu RamA---PuraMdara dAsa).
darasE satva prachura vANI mukhasarOjEna
garuDa shESha shashAMkadaLa shE
kharara janaka jagadguruvE twa
chcharaNagaLigabhivaMdisuve pAlipudu sanmatiya ||01-03||
nirupama = No example such as this among the crores of jIvAs
AnaMda = has happiness devoid of ignorance, or asurAvesha
Atmabhava = son of Lord nArAyaNA (born from the navel of the Lord) and
filled with innumerable good qualities and most liked by Lord. He is
niRjarasabhA = by GaruDa, shESha R^idra and other demigods
saMsEvya = revered and worshipped by them
R^ijugaNadarasE = R^ijus are those who are devoid of ignorance, not on
the wrong path of life and adore the Lord. There are 200 R^ijus as such.
All these R^ijus are entitled to move towards the title ‘Brahma’. Brahma
is the ‘arasa’ or king of all R^ijus.
satvaprachura = the proportion of satva guNAs in Brahma being highest
vANI = Saraswati dEvi
mukhasarOja = lotus face
ina = just like the Sun, the lotus flower blossoms in sunshine so also
Saraswati dEvi’s face blossoms by the radiant rays of Brahma
garuDa = GaruDa dEva
shESha = shESha dEva
shashAMkadaLashEkharara = R^idra dEva or ChaMdrashEkara
janaka = father of GaruDa, shESha & R^idra
jagadguruvE = Brahma is the guru for all the 3 lOkAs. He is thus the
guru for mukti entitled jIvAs
twachcharaNagaLige = at your feet
abhi = sAShTAMga namaskAra
vaMdisuve = pay obeisance
pAlipudu = please grant
sanmatiya = good knowledge i.e. divya jnAna
After paying obeisance to ShrI Hari and LaxmI dEvi, JagannAtha dAsa now
pays obeisance to Brahma dEva who is jIvOttama.
ShrI Hari directs the worldly phenomenon through Brahma. Brahma means ‘complete’. Brahma possesses maximum knowledge and bliss among the jIvAs thus termed as Brahma. Shri Hari is Parabrahma. Brahma is free from ignorance (about Hari) even during praLaya.
JIvAs with such quality are called R^ijus. There are 200 such R^ijus waiting to become Brahma. Shatanada R^iju obtained the title of Brahma after doing sAdhanA for 100 kalpAs, reaching the level of vAyu and then getting the title of Brahma. He has maximum satva guNAs (goodness qualities).
Brahma is next only to Sri Hari and LaxmI in tAratamya, and is the head of R^iju. Vayu is next in-line or Brahma-elect. That is, in the next kalpa, VAyu will become Brahma and so on. Brahma and VAyu are put in the same class of jIvas.The sons of Brahma - Garuda, Sesha, and Rudra are in the next class of jIvas in the hierarchy.
JagannAtha dAsa pays obeisance to Brahma dEva and urges Him to grant
mUreraDu shatashwAsa japagaLa
mUruvidha jIvaroLagabjaja kalpa pariyaMta
tA rachisi sAtvarige sukha saM
pAraduHkhagaLIva gurupavamAna salahemma || 01-04 ||
ArumUreradoMdu sAvira = ArumUru means 6x3=18 eraDoMdu means plus (2+1)
totaling to 21. Thus 21000.
mUreraDu shata = mUreraDu means 3x2=6 . Thus 600. Grand total is 21600
shwAsa japagaLa = VAyu dEvaru performs 21600 breathing japAs per day
meaning – the action of inhalation and exhalation of air
mUruvidha jIvaroLage = in three types of jIvAs namely, satvic jIvAs,
miShra jIvAs (or rajO jIvAs) and tamO jIvAs
abjaja kalpa pariyaMta = abjaj means lotus (ap - in water, ja - born,together this means it is a lotus flower). Brahma is born from the navel of the PadmanAbharUpI paramAtmA. Thus abjaja means Brahma devaru. Kalpa is the life span of Brahma (100 years). Thus 'abjaja kalpa pariyaMta' can be understood thus - till the end of the Brahma kalpa vAyu dEvaru performs 21600 shwAsa japAs per day in three types of jIvAs as stated.
tA rachisi = The inhalation of air is linked to the resonance 'haM' and the exhalation is linked to 'sa'. The complete process of inhalation and exhalation is 'haMsa maMtra' devised by VAyu dEvaru and he alone is sanctioned to execute this maMtra
sAtvarige sukha = to those who are entitled for mukti or liberation or freedom from material consciousness, such jIvAs are granted bliss in VaikuMThalOka
saMsAra mishrarige = to the rAjasic jIvAs (family persons) he grants
mixed experience of bliss and sorrow.
adhamajanarige = for tAmasic jIvAs (extremely cruel jIvAs)
apAraduHkhagaLIva = gives them permanent sorrow
gurupavamAna = jIvOttama vAyudEvaru
salahu = please bestow divyajnAna
emma = to us
After praising Lord shrI LaxmInarasiMha, MahalaxmI dEvi, Brahma dEva in the order of tAratamya, JagannAtha dAsa pays obeisance to VAyu dEvaru. Vayu dEva performs 21600 haMsa maMtra in all the three types of jIvAs till the end of kalpa and then VAyu (MukyaprAna) breaks the liMga dEha of jIvas with his mace and sends them to their respective state; that is, nitya sukha for sAtvik souls, mix of happiness and sorrow to rAjasic souls, and eternal sorrow or hell for tAmasic souls.
JagannAtha dAsa implores upon vAyu dEva to bestow divya jnAna on us.
chaturavadanana rANi atirO
hita vimala vijnAni nigama
pratatigaLigabhimAni vINApANi brahmANi
natisi bEDuve janani lakumI
patiya guNagaLa tutipudake
sanmatiya pAlisi nelasu nI madvadana sadanadali ||01-05||
chaturavadanana = He who has four faces i.e. Brahma
rANi = nIta patni of Brahma
atirOhita = that which does not get destroyed even during praLaya.
vimala vijnAni = possessing pure knowledge
nigama pratatigaLige = to the group of vEdAs
abhimAni = one having affectionate pride
vINApANi = holding the vINA in her hand
brahmANi = queen of Brahma oh Saraswati dEvi!
natisi = I bow to you
bEDuve = I pray
janani = oh Mother of the world!
lakumIpatiya = shrIman narAyaNa
guNagaLa = (good) qualities
tutipudake = in order to praise
sanmatiya = good knowledge i.e. divya jnAna
pAlisi = please reward me
nelasu = please stay
nI = you
madvadana sadanadali = in my head
Saraswati is the consort of Brahma. Her knowledge remains undestroyed even during praLaya. Her knowledge is flawless, immaculate and especially complete in all respects. She is thus recognized as vEdAbhimAni. Therefore, it is impossible to gain real knowledge of VEdAs without her blessings. She holds the vINA in her hand.
JagannAtha dAsa urges Saraswati dEvi to reside in the configuration of our face. He begs for her juxtaposition on his tongue to enable him to praise the limitless good qualities of shrI Hari with devotion.
kR^itiramaNa pradyumna naMdane
chaturaviMshati tatvapati dE
vategaLige guruvenisutiha mArutana nijapatni
satata hariyali gurugaLali sa
dratiya pAlisi bhAgavata bhA
rata purANa rahasya tatvagaLarapu karuNadal ||01-06||
kR^itiramaNa = kR^iti is another name for laxmI. ramaNa means her
pradyumna naMdane = daughter of pradyumna (another name for nArAyaNa)
chaturaviMshati = twenty four
tatvapati = tatvabhimanis (more later)
dEvategaLige = R^idra and other dEvatAs
guruvenisutiha = known as chief
mArutana = vAyu dEva’s
nijapatni = nIta patni - wife
satata = always (again 24 by 7)
hariyali = in nArAyaNa
gurugaLali = in VAyu devaru
sadratiya = extremely sAtvic devotion
pAlisi = please reward me with blessings
bhAgavata = bhAgavata purANa
bhArata = mahAbhArata
purANa = other purANas
rahasya tatvagaLa = secrets of vEdArthA
aruhu = enable me to understand
karuNadali = please kindly
In order to administer the program of world’s creation, stability, destruction and provide salvation to the entitled spirits, Lord nArAyaNa takes forms of aniruddha, pradyumna, saMkarShNa, vAsudEva. To facilitate this function RamAdEvi takes the form of shAMti, kr^iti, jayA and mAyA respectively. BhArati dEvi is the daughter of pradyumna-kR^iti. She is thus called “pradyumna naMdane”.
The creation of this Universe consists of 24 tatvAs as below:-
avyakta tatva =1
ahaMkAra tatva =1
buddhi tatva =1
manas tatva =1
There is one abhimAni dEvatA for each tatva. vAyu dEvaru is the Chief of
all these abhimAni dEvatAs. BhAratI dEvi is the consort of vAyu dEvaru.
BharatI is the abhimAni dEvi for bhakti.
JagannAtha dAsa begs her to bestow steady & unbroken bhakti in ShrI Hari
and vAyu (guru). He implores her to grant devotional understanding of
the supremacy of the Lord through the secrets of the hidden meaning
stated in bhAgavata, mahAbhArata and other purANAs.
Shri GopAla dAsaru has said in his song, “BhArati bhakutiyanU, koDuvudu,
VEdapITha viriMchi bhava sha
krAdi suravijnAna dAyaka
mOda chinmaya gAtra lOkapavitra sucharitra
chEdha bhEda viShAda kuTilAM
tAdimadhya vidUra AdA
nAdi kAraNa bAdarAyaNa pAhi satrANa ||01-07||
VEdapITha = one who is seated on the VedAs
viriMchi = Brahma dEvaru
bhava = R^idra
shakrAdi = iMdra and other
sura = dEvatAs
vijnAnadAyaka = giver of special knowledge
mOda = happiness
chit = knowledge
maya = mixture of (happiness & knowledge)
gAtra = body mass containing mixture of happiness & knowledge
lOkapavitra = the form which is a Purifier of the Universe (the entitled
souls among the tri-jIvAs are purified after liMga dEha bhaMga)
sucharitra = possessing auspicious history
chhEdha bhEda = dissecting the body with special weapons
kuTila = hatred, deception etc..
aMta = end
Adi = beginning
madhya = center
vidUra = He who is far away from the above faults or demerits (and has
no beginning or end)
AdAnAdi = one who accepts pUjA from Brahma and other demigods
kAraNa = reason to be
bAdarAyaNa = VEdavyAsa dEvaru of Badri
pAhi = please protect
satrANa = by giving me strength to sing your praises
Lord nArAyaNa incarnated himself in the form of VEdavyAsa dEvaru and explained the VEdAs and wrote mahAbhArata too and counseled knowledge to the world. VEdavyAsa dEvaru was the knowledge provider to Brahma, R^idra, iMdra and other dEvatAs. He was not naturally born as other humans but He was a body mass containing mixture of boundless happiness & knowledge.
Naturally His body was not destructible like other human bodies, nor was He affected by earthly happiness or sorrows, diseases or disabilities like us mortals He thus had extraordinary happiness and bravery. He thus had no beginning, or end to His life.
Lord nArAyaNa (VEdavyAsa) cannot be dissected in any way. He has neither hatred nor does he display he deceive anyone, nor does he have any beginning or end. Chanting His holy name purifies us.
JagannAtha dAsa prays with focused attention to bAdarAyANa (or VEdavyAsa dEvaru) with devotion and prays to grant superior strength to praise the Lord.
kshitiyoLage maNimaMta modalA
dati durAtmaru oMdadhika viM
shati kubhAShyava rachise naDumaneyeMba brAhmaNana
satiya jaTharadoLavatarisi bhA
chaturadasha lOkadali merada pratimagOMdisuve ||01-08||
kshitiyoLage = on this Earth (in Bharata khaMda)
maNimaMta modalAda = demon (of the evil race) by the name maNimaMta
atidurAtmaru = satanic persons (enemies of God)
oMdadhika viMshati = 20+1 = 21 (Twenty one)
kubhAShyava = meanings contrary to what is told in the VEdAs
rachise = took the responsibility of destroying those contradictory
meanings to VEdAs
naDumaneyeMba = person by name ‘madhyagEha’ meaning ‘center house’
brAhmaNana = a brahmin
satiya = his wife
jaTharadoLu = took form in her womb and portrayed that he was born there
avatarisi = descended as an incarnation of
bhAratiramaNa = VAyu dEvaru (husband of BhArati dEvi)
madhvAbhidhAnadi = called as ShrIman MadhvAchArya
chaturadasha lOkadali = in 14 lOkAs
merada = became world famous
apratimage = he who destroyed the 21 contradictory meanings given to
VEdAs and established that ViShNu is Supreme
vaMdisuve = I bow to you
maNimaMta and other and other demons (tAmasic souls) were born on this
Earth. In the previous yugas i.e. in tretA yuga and dvAparayuga they
were killed by vAyu and bhIma respectively and these demons vowed to be
reborn in kaliyuga and propagate teachings contradictory to the meaning
stated in VEdAs.
They publicized that, “I am God, this World is an illusion, jIvAs and
Brahma are equal etc.”
Then as per the orders from shrI Hari, vAyu dEvaru descended on this
Earth as MadhvAcharya – born to the family of MadhyagEhabhaTTa –
“tR^itIyamasya vR^iShabhasya dOhasEdashapramatiM janayaMta yOShaNaH”
meaning – this dEva srEShTa vAyu took his third incarnation as
Madhvamuni to establish complete knowledge as stated in the VEdAs.
MadhvAcharya then established our well known Madhva siddhaMta that,
“Hari is Supreme, VAyu is supreme among jIvAs, this World is real,
paMchabhEda (will explain in next stanza) exists.” and he became
illustrious in 14 lOkAs and earned the name as “bhagavad kArya sAdhaka”
Jagannatha dAsa pays obeisance to MadhvAchArya.
paMchamukha shakrAdigaLu kiMkararu shrIharige
paMchikegaLanu pELda bhAvivi
riMchi yenipAnaMda tIRthara nenevenanudinavu ||01-09||
paMchabhEda = Five differences as follows
JIva – Isha
JIva – Jiva
JIva – JaDa
JaDa – JaDa
Atmaka = aforesaid appendage
prapaMchake = This world associated with the above differences
paMcharUpAtmakane = He who has 5 rUPa-s as aniruddha, pradyumna,
saMkarShNa, vAsudEva and nArAyaNa
daivaka = He who is full of guNa-s is mahAprabhu
paMchamukha = R^idra, who has 5 heads
shakrAdigaLu = iMdra and others
kiMkararu shrIharige = servants of ShrI Hari
paMchaviMshati = viMshati=20, paMcha=5, total=25
tatvataratama = tArataMya
paMchike gaLanu = consisting of paMchabhEda-s
pELda =as established by Veda shAstra-s
bhAviviriMchi yenipa = in the next kalpa, would become Brahma
AnaMdatIRthara = AnaMdatIRtha
neneve = I remember
anudinavu = everyday
There are only three entities in this World. They are Isha, JIvA, JaDa.
Isha is only one. Hari is supreme although he may take different forms.
He is thus One and the only One. However, five differences exist as
Besides, there are 24 tatvAs as below:-
avyakta tatva =1
ahaMkAra tatva =1
buddhi tatva =1
manas tatva =1
And ShrI Hari Himself is the 25th tatva.
paMchamukhi-s like paMchamukhI Brahma, paMchamukhI prAnadEvaru, R^idra
are the servants of shrI Hari.
JagannAtha dAsa pays obeisance to shrImadAMdatIrtha, who expound the
above knowledge to the world.
vAmadEva viriMchitanaya u
mAmanOhara ugra dhUrjaTi-
sOma sUryanala vilOchana
kAmitaprada karuNisamage sadA sumaMgaLava ||1.10||
vAmadEva = mahaR^idra always thinks about ShrI Hari residing on the left
side of his body (vAma side), thus called vAmadEva
viriMchitanaya = born to Brahma from his eyebrows
umAmanOhara = one who keeps PArvati dEvi happy
ugra = one who is in charge of destruction activity
dhUrjaTi = smoky, mauve color (pale purple color) hair.
sAmaja = elephant’s
ajina = skin
vasanabhUShaNa = decorated as cloth (refer the words
“gajacharmAMbarana…..” in the song ‘kaMDe karuNa nidhiya’ written by
sumanasa + uttaMsa = higher than iMdra and other dEvatAs
kAmahara = he who reduced Manmatha to ashes by his eyes
kailAsamaMdira = KailAsa mountain is his abode
sOma = has Moon in his left eyes
sUrya = has Sun in his right eyes
anala = has Fire in his forehead
vilOchana = has a special third eye
kAmitaprada = he who grants whatever his devotees ask for
karuNisu = please grant me with Kindliness (Sympathy)
emage = to us
sadA = always
sumaMgaLava = knowledge which is conductive to prosperity
In this verse Jagannatha dAsa pays obeisance to R^idra dEvaru, who is the manObhimani dEvatA. During the creation of this world he was born from the eyebrows of Brahma.
R^idra keeps PArvati dEvi always happy. He obtained the blessing of shrI Hari after performing Prayer and meditation for 10 dina kalpAs under sea water (salt water). He is therefore called ‘ugratapasvi’. R^idra spread his hair across the sky in order to receive Ganga river (which originated from the toe of paramatmA).
He is therefore also called ‘vyOmakEsha’ or ‘dhUrjaTi’. He is covered with an elephant skin. He is the adviser to iMdra and other lesser dEvatAs. He reduced Manmatha to ashes by blowing fire from the third eye on his forehead because he tried to disturb his penance.
KailAsa Mountain is his abode. He has the Moon in his left eye, the Sun in his right eye and Fire in the third eye on his forehead. Since he is the manObhimAni he can fulfill all our desires.
JagannAtha dAsa prays to R^idra to bless us with the knowledge that shrI
Hari is supreme and lead us to prosperity.
kR^ittivAsane hiMde nI nAl
vattu kalpa samIranali shi
Shyatva vahisi akhiLAgamArthagaLOdi jaladhiyoLu
hattu kalpadi tapavagaidA
purushOttamana pariyaMka padavaidideyO mahadEva ||01-11||
kR^ittivAsane = one who wears the tigers skin as his clothing
hiMde = before coming to the position of R^idra
nI nAlvattu kalpa = you did penance for 40 kalpa
samIranali = under vAyu dEvaru
shiShyatva vahisi = became his disciple
akhiLAgamArthagaLOdi = studied all the true inner meanings of VEda-s
according to his capability
jaladhiyoLu = then did penance under the sea
hattu kalpadi = for 10 kalpa-s
tapavagaidu = did ugra tapas
AdityaroLu = among the dEvatAs
Uttamanenisi = One held in high reverence, and thus became capable of
coming to the current position of R^idra
purushOttamana = of Lord nArAyaNa
pariyaMkapadava = became the bed (of nArAyaNA) – meaning became shESha
aidideyO = you acquired
mahadEva = Oh R^idra !
In this stanza, JagannAtha dAsa extends the eminence of R^idra. R^idra
is dressed with the tiger skin, has elephant skin on his body. Before
coming to the position of R^idra he did penance for 40 kalpa under VAyu
dEvaru and studied the VEda-s. Then he performed penance under the sea
for 10 kalpa and pleased saMkarShNa rUpi paramAtma and became famous as
devOttama and obtained the position of shESha.
JagannAtha dAsa thus pays obeisance to shESha dEvaru by praising his
achievements of his previous avatAra as R^idra
pAkashAsana mukhya sakala di
gEkachittadi pitR^igaLige gaMdharva kshitiparige
A kamalanAbhAdi yatigaLa
nIkakAnamisuvenu biDade ra
mAkaLatrana dAsavargake namipenanavarata ||01-12||
pAkashAsana = iMdra
mukhya = predominant
sakala divoukasarige = all tatvAbhimAni dEvatAs and other dEvatAs
abhinamipe = I bow to them
R^iShigaLige = to all R^iShis
Ekachittadi = I bow with single mindedness
pitR^igaLige = pitR^i dEvatAs
gaMdharva = all gaMdharva
kshitiparige = all emperors on this Earth
A kamalanAbhAdi = all seers starting from PadmanAbha tIrtha under the
yatigaLa = all seers
AnIkake = group of
Anamisuvenu = my sAShTAMga namakAras to
biDade = without forgetting
ramAkaLatrana = husband of ramAdEvi i.e. shrI Hari
dAsavargake = to all dAsAs (of shrI Hari) starting from puraMdara dAsa
namipenu = I bow to them
anavarata = always
iMdra had killed a demon called ‘PAka’ thus he is called ‘PAkashAsana’.
IMdra is next level below R^idra in tAratamya.
In this stanza, JagannAtha pays obeisance to iMdra and all other dEvatAs, pitR^i dEvatAs, gaMdharvAs, all earthly emperors, and the long list of seers starting for madhvAcharya, followed by padmanAbha tIrtha, narahari tIrtha. He then pays obeisance to all dAsa-s, starting from puraMdara dAsa, vijaya dAsa, until his own master gOpAla dAsa who uplifted him in life.
daranu brahmAdigaLa manadali tOritOradale
irutiha jagannAtha viTThalana
karuNa paDeva mumukshu jIvaru
parama bhAgavataranu koMDADuvudu pratidinavu ||01-13||
parimaLavu = fragrance
sumanadoLu = in flower
analanu = fire
araNiyoLu = in fire wood
ippaMte = exists
dAmOdaranu = shrI Hari
brahmAdigaLa = to Brahma and other dEvatAs
manadali = in their mind
tOri = explicitly manifested
tOradale = inconspicuous of His Supremacy
irutiha = is present
jagannAtha viTThalana = ViTThala - Master of the World i.e. shrI Hari
karuNa paDeva = expecting special sympathy
mumukshu jIvaru = salvation expecting jIvAs (those who deserve mukti)
paramabhAgavataranu = immaculate devotees
koMDADuvudu = praise their guNA
pratidinavu = everyday (every moment i.e. 24 x 7)
The fragrance of a blooming flower is carried by air (VAyu) and reaches our nose (j~nAEMdriya), we thus experience the aroma. Also, ‘Fire’ hidden in firewood comes alive as soon as it comes in contact with frictional spark / flames of a yaj~nakuMDa. However that fire cannot be seen until such time at all.
Similarly, shrI Hari resides in the minds of Brahma and other dEvatAs, seeing their knowledge about Him, manifests Himself in them as per their yOgyata but they cannot view His limitless rUpAs and guNAs.
tatvAbhimAni dEvatAs are generally able to perceive the Lord’s as per their j~nAna.
YashOdA dEvi believed that KR^iShNa was just like any other child and when she caught Him stealing butter she chased him and tied Him to a wooden grinding mortar as punishment. He then displayed His greatness and was thus known as dAmOdara. In order to obtain the His special sympathy, the salvation hopeful jIvas must praise the gunAs of immaculate devotees of shrI Hari every moment.
Thus ends the 1st chapter of Sri HarikathAmruta Saara titled "Mangalacharana Sandhi"
To be continued ...