Fw: shrI Jagannatha dAsaryarakR^ita HarikathAmruta sArokta shrI Narasimha stuti- 2/3

[Guest guest]

 

 

|| shrI hari vAyu gurubhyo namaha ||     nArasimhanembha

devanu naMbidaMta naraharigella varava koDuvanu   Dear krishNa bhaktas,      This compilation of Sri Narasimha stuthi  has been put together by the efforts of several people.  We offer this compilation  of sri Narasimha stuthi selected from sri HKS verses for pArayaNa, anusandhAna and sAdhana of the devotees.  If there is an interest, we can publish this stuthi as a PDF file in several languages more suitable for pArAyaNa.Acknowledgments:1.  Sri ParimaLa bhajane manDali, Bijapur put together this compilation of selected HKS verses.   Smt Vinoda and Sri Anand Singanamalli of NJ has distributed this in the US.  2.  Meanings of the verses have been provided by Sri SGP Char from the material published previously in the dvaita list.3.  The entire compilation  of the verses and the meanings in English has been put together by  Smt. Shobha Srinivasan ==============0=================================0=====================0================= shrI Jagannatha

dAsaryarakR^ita HarikathAmruta sArokta shrI Narasimha stuti- 2 harikathAmrutha sAra gurugaLa karuNAdiMdApanitu peLuveparama bhaghavadbhakta ridanAdaradi keLuvudu.    10. vAsavAnuja rENukAtmaja dAsharathi vR^ijinARdanamala ja lAshayAlaya hayavadana shrIkapila narasiMha I surUpadi avaravara saM tOSha paDisuta nityasukhamaya vAsavAgiha hR^itkamaladoLu biMbaneMdenisi...HKS_09-21   http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-January/001352.html   In

the previous stanza, JagannAtha dAsa had explained how the dikpAlaka-s in the

8 petals serve the respective upAsya mURti-s in the 8 petals. In this stanza

and the next JagannAtha dAsa explains the details of those upAsya mURti-s.   The

table is put below for a quick reference.   No.   

direction               

dikpAlaka          upAsya mURti 1       

pURva (E)           

iMdra               

upEMdra 2       

daxiNa (S)           

yama                

shrIrAma 3       

pashchima (W)     

varuNa             

matsya 4       

uttara

(N)             

kubEra             

kapila 5       

IshAnya (NE)      

R^idra              

narasiMha 6       

AgnEya (SE)        

agni                  

parashurAma 7       

vAyuvya (NW)     pravahavAyu    

hayavadana 8       

nairutya (SW)      

niruR^iti            

janARdana   The

frontside of the hR^itkamala is the East, where upEMdra nAmaka ParamAtma resides.

He is referred as vAsavAnuja (vAsava - svaRgAdhipati iMdra, anuja - younger

brother). Once all the dEvata-s wanted that iMdra be removed from His

position from being the svaRgAdhipati. The upEMdra nAmaka ParamAtma took charge

and ruled for sometime and reinstalled iMdra as svaRgAdhipati. Therefore,

He is referred here as vAsavAnuja.   Another

meaning for vAsavanuja is given bR^ihatI R^ijmaMtra. A person in the state

of vihita kaRma-s is referred as 'vAsa'. tamO rUpi asura-s always wait to

destroy the vihita kaRma-s of good people. They are called 'va'. 'anu' means

not allowing them to come closer again and 'ja' means one who does not allow

the sins overcome them i.e. ParamAtma. Thus the name vAsavanuja.   In

the South-East direction lies parashurAma rUpa, who is referred as rENukAtmaja.

bhARgava rAma (i.e. parashurAma) was born to jamadagni R^iShi & rENukAdEvi.

agni is the dikpAlaka of AgnEya (SE) direction.   In the

South direction lies shrI rAma - son of dasharatha rAja and his first wife

koushalyA dEvi - hence called dasharathi. yama is the dikpAlaka of South.   In

the South-West direction lies janARdana ParamAtma, who is referred as vR^ijinARdana.

vR^ijina - means pApa. ParamAtma kills daitya-s who do pApa kArya-s,

therefore He is called janARdana. niraR^iti is the dikpAlaka in SW.   In

the West direction (i.e. behind the hR^itkamala) lies matsya mURti referred

in this stanza as 'amala jalAshAlaya' where 'amala' means pure, 'jala'

means water & 'Ashaya' means where this water is contained, either lake,

pond, river etc. thus matsya mURti ParamAtma. A demon called sOmaka had

seized the vEda-s and was hiding in the deep sea. ParamAtma went into the

deep sea and killed sOmaka and retrieved the vEda-s and restore them to brahma.

varuNa is the dikpAlaka in the West. bR^ihatI R^ijmaMtra describes 'amalajalAshAlaya'

as xIra samudra shAyi shrIman nArAyaNa.   In

the North-West direction lies haMsa nAmaka ParamAtma, refered as hayavadana

rUpi. pravaha vAyu is the dikpAlaka   In

the North direction lies kapila nAmaka ParamAtma. kubEra is the dikpAlaka for

North. bR^ihatI R^ijmaMtra describes kapila as - since He has treasures of

gO and ashva He is called 'ka', since He is the reason for giving light through

sURya He is called 'pi', since He provokes the world He is called 'la'.

Thus He is 'kapila'. He is also the mukhyAbhimAni for tapas.   In

the North-East lies narasiMha . mahAR^idra is the dikpAlaka of North-East.   Thus

pervading in the 8 petals and accepting the services of the dikpAlaka-s in

those petals and ParamAtma is the prEraka for for the jIva for various manO

vR^itti-s, He is the biMba.   11. kapila narahari bhARgavatraya vapuSha nEtradi nAsikAsyadi shapharanAmaka jivheyali daMtadali haMsAkhya tripadipAdya hayAsya vAchyado Laparimita sukhapuRNa saMtata kR^ipaNaroLagiddavaravara rasa svIkarisi

koDuva…………HKS_04-07   http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-April/000624.html   In this stanza, JagannAtha dAsa explains how the process of eating foodis like a yaj~na and how it is connected to various iMdriya-a and theirrespective bhagavadrUpa-s.  kapila ParamAtma pervading in our two eyes, sees the food we eat andgives the satisfaction to the eyes to have seen the same.  narasiMha ParamAtma pervading in our nose, smells the food we are aboutto eat and gives the satisfaction to the nose about the aroma of thefood.  parashurAma ParamAtma pervading in our mouth, accepts the food andsatisfies us.  matsya ParamAtma pervading in our tongue, tastes the food we eat andprovides satisfaction to the jIva.  haMsa ParamAtma pervading in our teeth, chews the food we eat and makesthe rasa-s available for the tongue and helps us to swallow

the same.  gAyatri maMtra is referred here as the tripAdi maMtra. hayagrIvaParamAtma pervading in words makes us speak.  Infinitely blissful ParamAtma, pervades in our face in various iMdriya-sin aMtaRyAmi rUpa-s and performs various tasks but He remains unaffectedby the results of those tasks. Although He remains in the substratum ofour sharIra in His aMtaRyAmi rUpa, He is entirely different from them bypossessing infinite virtuous qualities and remaining a mass of unendingknowledge and limitless happiness.  He pervades in our dEha and absorbs the respective rasa-s from the foodwe eat and satisfies the jIva-s.  shri saMkaRShNa oDeyar explains “kR^ipaNa” as dEha as well as dEvata-s(niShkiMchanaru). In the process of eating, when considered as

a‘mahAsuyaj~na’, ParamAtma segregates the rasa-s and provides ‘upachaya’- nutrition and growth to the dEha and ‘AtmapradaRshana’ to thetatvadEvata-s. Thus both meanings are applicable. A hungry person isalso called ‘kR^ipaNa’.  Many commentators write about the ‘puruSha’ as having eyes, nose, mouth,teeth, tongue and skin and explain their tasks in this context, whereas,shri saMkaRShNa oDeyar clarifies that ParamAtma pervades from toe tohead in the sthUla dEha and performs the various tasks of the process ofeating. Kapila ParamAtma pervades in khaMDa rUpa in the eyes butpervades as akhaMDa rUpa in the entire sharIra.  The table below summarizes the above discussion:-  iMdriya bhagavadrUpa   bhagavadvyApAraTwo eyes       kapila  Sight of

foodNose    narasiMha      Aroma of foodMouth   parashurAma    Accepts the foodTongue  matsya  Tastes of foodTeeth   haMsa   Grinds food & makes rasa available for tongueSpeech  hayagrIva      Speak   12. mUlarUpanu manadoLiha shrava NAliyoLagiha matsya kURmanu kOlarupanu tvagrasanadoLagippa narasiMha bAlavaTu vAmananu nAsika nALadoLu vadanadali bhARgava vAlibhaMjana hastadoLu pAdadali shrIkR^iShNa...HKS_06-34    http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001043.html       mUla rUpi shrIman nArAyaNa resides in our manas and is the prEraka for the manOvR^tti-s. matsya ParamAtma pervades in shravaNEMdriya (in the ears) and He is the Initiator hearing. kURma ParamAtma pervades in 'ali' - netrEMdriya (in the eyes) and He initiates sight. kOla rUpi varahA ParamAtma pervades in 'tvak' - tvagEMdriya (in the skin) and He initiates the sense of touch via vAyu tatva.  narasiMha ParamAtma pervades in rasEMdriya (in the tongue) and initiates the sense of taste. bAla brahmachAri vAmana ParamAtma pervades in ghrANEMdriya (in the nostrils) and initiates the sense of smell. bhR^igukulOttama bhARgava parashurAma ParamAtma pervades in vAgIMdriya (in the mouth) and initiates speech. shrI rAma who killed vAli, pervades in hastEMdriya (in the hands) and accepts or gives gifts / donation. shrI kR^iShNa ParamAtma pervades in our feet and enables us to move around. 13. mIna

kURma varAha narapaMchAnanAtuLa shouRya vAmana rENukAtmaja rAvaNAdi nishAchara dhwaMsidhEnukAsuramathana tripurava hAnigaisida nipuNa kalimukha dAnavara saMharisi dhaRmadi kAyda sujanaranu……HKS_02-30  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-February/000367.html  Before ending this saMdhi, JagannAtha dAsa praises the avatAra-s(incarnations) of ParamAtma. ParamAtma has punished the evil doers andprotected the worthy persons (His devotees) at the request of Brahma andother dEvata-s.  • With His matsyAvatAra (fish incarnation) He killed daitya hayagrIvaand captured the VEda-s seized by him and restored them to Brahma.• He took the kURmAvtAra (tortoise incarnation) during samudramaMthanaand took the load of maMdara mountain on His back and obtained amR^itafor the dEvata-s.• In varahAvatAra (wild boar incarnation) He rescued the Earth andkilled the demon hiraNyaxa • He took narasiMhAvatAra (man-lion incarnation) to kill hiraNyakashipuand protected his

devotee prahlAda by heeding to his prayer and gushingout of a pillar to demonstrate that He is present everywhere. • He took vAmanavatAra (dwarf-man incarnation) and obtained the gift ofthree foot-size of land and then buried balichakravaRti deep down intothe Earth thus ruined his pride. • He took parashurAmavatAra (axe-weilding Lord Incarnation) in thefamily of jamadagni R^iShi & rENuka dEvi, He went round the Earth 27times and destroyed the xatriya-s.• He took rAmAvatAra (bow & arrow wielding Lord rAma) in the family ofking dasharatha (of ayOdhya) and killed rAvaNa, kuMbhakaRNa, khara,dUShaNa and demonstrated His enormous strength.• He took bouddhAvatara and propogated shUnyamata after destroying thevR^ita of the wives of tripurAsura...• During

kR^iShNAvatAra (cow loving incarnation) via balarAmAvtAra(plough carrying Lord BalarAma incarnation) He killed the demondhEnukAsura• During kalkyAvatAra destroyed demons.    14. kEshavAdi sumURti dvAdasha mAsa puMDragaLalli vEdavyAsa aniruddhAdi rUpagaLAru R^itugaLalivAsavAgihaneMdu triMshati vAsaradi satkaRma dhaRma nirAsheyiMdhali mADu karuNavabEDu  koMDADu...HKS_06-28  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001016.html  In each of the 12 months in a year i.e. from chaitra to phAlguNa we must meditate upon the bhagavadrUpa of that mAsa niyAmaka in that month. The following table indicates the niyAmaka of each month of the year:- No.    Month (mAsa)     mAsa niyAmaka rUpa1        mARgashira         kEshava2        puShya                nArAyaNa3        mAgha                 mAdhava4        phAlguNa            gOviMda5        chaitra                 viShNu6        vaishAkha           

madhusUdana7        jyEShTa              trivikrama8        AshADa              vAmana9        shrAvaNa            shrIdhara10      bhAdrapada        hR^iShIkEsha11      AshvIja                padmanAbha12      kARtika               dAmOdara The following are the rUpa-s we must meditate in the 12 URdhva puMdra-s that we decorate our dEha from our forehead to waist:-  No.    Position               Shape           Length           rUpa*                 rUpa**1          Forehead          daMDa            Nose-end                                                            till

hairs         kEshava        saMk.Na2        Stomach              dIpa              10 aMgula     nArAyaNa          vAsudEva3        Chest-center        padma           7 aMgula       mAdhava            pradyumna4        Neck                   dIpa              4 aMgula       gOviMda            Aniruddha5        Stomach-right      dIpa              10 aMgula     viShNu               puruShOttama6        Shoulder-right      vENupatra    8 aMgula       madhusUdana     adhOxajAya7        Right of neck       dIpa              4 aMgula       trivikrama            narasiMha8        Stomach-left       

dIpa              10 aMgula     vAmana              achyuta9        Shoulder-left        vENupatra    8 aMgula       shrIdhara            janARdana10      Neck-left             dIpa              4 aMgula       hR^iShIkEsha     upEMdra11      Below chin          dIpa              2 aMgula       padmanAbha      hari12      Neck-behind       dIpa              2 aMgula       dAmOdara         shrIkR^iShNa *  nAmaH for shukla paxa** nAmaH for kR^iShNa paxa The bhagavadrUpa-s in the 6 R^itu-s of the year are as follows:- No.    R^itu            mAsadvaya                       R^itu niyAmaka rUpa1       

vasaMta       chaitra-vaishAkha              vEdavyAsa2        grIShTma     jyEShTa-AShADha           aniruddha3        vaRSha        shrAvaNa-bhAdrapada     pradyumna4        sharada        AshvIja-kARtIka              saMkaRShaNa5        hEmaMta     mARgashira-puShya          vAsudEva6        shishira         mAgha-phalguNa              narAyaNa 'triMshativAsaradi' are the 30 days of the month as refered by saMkaRShaNa ODeyar. The other understanding enumerated by Shri vAdirAjAchAr (Koumudi Prakashana) is the 6 rUpa-s of vEdavyAsa, aniruddha as above plus the 24 rUpa-s of kEshava, nArAyaNa.Thus 6+24 = 30. Thus, everyday of the month (30 days), in every month (12 months) and every R^itu (6 R^itu-s) we must meditate on those

respective names as refered above by observing the vrata-s like EkAdashi, tithitraya-s, chAtuRmAsa and perform those mAsa dhaRma. We must realize that all these satkaRma-s and dhaRma-s are performed by the biMba rUpi ParamAtma and He makes us do the same and not expect any phala-s for the same but pray for His karuNa anugraha.  15. shrIlakumivallabhage sama karuNALugaLa nA kANenelli kuchElanavalige mechchi koTTanu sakala saMpadavakELidAxaNa vastragaLa pAMchAligittanu daityanudaravasILi saMtaisidanu prahlAdana

kR^ipAsAMdra.....HKS_22-01  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-May/002913.html  ParamAtma is kAmadhEnu & kalpavR^ixa to His bhakta-s. Even if they commit major aparAdha (mistake) in their lives, ParamAtma endures those sins & He pardons them. Therefore, this saMdhi is called sakaladuritanivAraNa saMdhi or bhaktAparAdhasahiShNu saMdhi. The kind ParamAtma tolerates their sins and removes the obstacles coming in their way and protects them.  Among ramA dEvi, brahma dEvaru and other dEvata-s, there is none equal to kind ParamAtma. He

has unlimited kindness in Him. This is the relationship between Isha & dAsa. The bhakti shown by the bhakta towards ParamAtma and the kindness shown by ParamAtma towards His bhakta is mutual.  JagannAtha dAsa enumerates this with 3 well known examples as under:-  1)      sudAma was a great devotee of ParamAtma. Even when he had extreme poverty he had immense bhakti towards ParamAtma. He went to see shrI kR^iShNa at dvAraka with 3 fistfuls of 'avalakki, which was borrowed from others, since he was so poor that he could not afford anything. He tied them in a cloth and took them along with him to offer them to shrI kR^iShNa. The ever satisfied shrI kR^iShNa welcomed sudAma with respect, accepted one fistful of 'avalakki' and bestowed him with all wealth on earth and mOxAnaMda too.2)     

duRyodhana ordered the disrobing of droupadi in presence of everyone in the hall of king dhR^itarAShTra. dushyAsana dragged her to the hall and attempted to disrobe her. droupadi was forced to surrendered & then she prayed to shrI kR^iShNa asking for His help. kR^iShNa bestowed her with unending length of cloth and protected her self-respect.3)      As stated in the verse from bhAgavatam - "satyaM vidhatuM nijabhR^ityabhAShitaM", in order to establish that what His bhakta prahlAda says is true - i.e. ParamAtma exists everywhere, - narasiMha nAmaka ParamAtma rushed out of the pillar and tore the belly of hiraNyakShipu and killed him in order to protect His bhakta prahlAda.In the above examples, ParamAtma protected His devotees from the trouble (duritApahAra) they were in because they sought His shelter and He then

bestowed His anugraha to them.  16. nArasiMhasvarUpadoLage sharIranAmadi karisivanu hadinAru kaLegaLuLLa liMgadi puruShanAmakanutOruvanu aniruddhadoLu shAMtIramaNaniruddha rUpadiprErisuva pradyumna sthUlakaLEvaradoLiddu......HKS_09-26  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-January/001362.html  The unusual chidanaMdAtmaka svarUpa dEha of the jIva is anAdi nitya.narasiMha rUpi ParamAtma pervades here. mAtR^ikAnyAsa maMtra says, "xaMlaxmInarasiMhAya namaH jIvE", besides 'xa' axara vAchya ParamAtma isnarasiMha. Every jIva in its svarUpa dEha is permanently a human, animal,bird, grass etc. narasiMha ParamAtma exists as biMba rUpi by thoserespective forms or names in those jIva-s. bR^ihati maMtra says,"narasiMhavat vapuH akR^itiH yasya saH narasiMhaH ityOktEH" - man-lion formof sharIra is narasiMha.  anAdi nitya sharIra is delicately covered by liMga dEha. The liMga dEha isbound by the normal dhaRma-s like satva, rajas & tamas of mUla

prakR^iti.The liMga dEha is hooked up to the 16 kaLe-s i.e. 5 j~nAnEMdriya-s, 5kaRmEMdriya-s 5  tanmAtra-s and manas.Here the liMga dEha has the 1st layer as the manas, 2nd layer aspaMchaj~nAnEMdriya-s & paMchakaRmEMdriya-s and the 3rd layer as thepaMchatanmAtra-s. puruSha nAmaka ParamAtma resides in the liMga dEha,puruSha means 'puru' - sharIra, shayatE - resides.Reference:-"shIRyata iti shaM tvAt I raNAchchyEpityu vR^iktEHsavA ayaM puruShaH saRvAnupURshu vaRtamAnaH nainEnakiKchanAnAvR^itam"                                                                                    -iti shrutyutEHThus - puruSha nAmaka ParamAtma resides in the liMga sharIra and He is theprEraka for all the anAdi kaRma-s.

 shAMtipati aniruddha nAmaka ParamAtma resides in the aniruddha dEha (kAraNasharIra), which is responsible for the cycle of birth & death into variousyOni-s.Reference:-"aniH jEShTtaH phalAnAM prAprakaHruddhaH saRvEShAM rOdhakaH" ----- pramANa vAkyaGist:- ani - means pravaRtaka of all kriya-s (vyApAra-s) & ruddha - meanssaRvataMtra svataMtra i.e. none can stop Him,  - thus aniruddha nAmaka.  Immensely radiant pradyumna ParamAtma resides in the sthUla dEha and doesall the vyApAra-s by giving prEraNa to the iMdriya dEvata-s therein, thusbeing prErya-prEraka.  17. vArijabhavAMDadoLu lakumi nArasiMhana rUpaguNagaLuvAridhiyoLiha teregaLaMdadi saMdaNisi ihavukAraNAMshAvEsha vyAptava tAra kARya vyaktavyaktavuArunAlku vibhUtiyaMtaRyAmi rUpagaLu…………………HKS_07-27  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-October/001178.html  While mUla rupi shrIman nArayaNa is relaxing on the xIrasamudra, just by His ichChA, He creates a 14 petalled golden

lotus flower from His navel. chatuRmukha brahma is born in this Lotus flower and his sharIra is indeed the brahmAMDa, which refered here by JagannAtha dAsa as ‘vArijabhavAMDadoLu’ in the beginning of the stanza. (vAri = water, vArija = lotus born in water, vArijabhava = brahma born in the Lotus flower, vArijabhavAMDa = brahmAMDa) In this brahmAMDa, infinite rUpa-s and infinite virtuous qualities of shrI laxminarasiMha are enmeshed everywhere. This ParamAtma who pervades everywhere is nityAnaMdamaya and is complete in all respects. JagannAtha dAsa describes a fine example here.  The enormous ocean creates ininite number of waves one after another. The integrated rUpa of the waves is indeed the ocean. The waves may look be to be individually different but the akhaMDa rUpa is the ocean.  The rUpa-s of ParamAtma, who pervades in the world from end to end, should be meditated upon His

kAraNa rUpa-s, aMsha rUpa-s, AvEsha rUpa-s, vyApta rUpa-s, avatAra rUpa-s, kARya rUpa-s, avyakta rUpa-s, vyakta rUpa-s, aMtaRyAmi rUpa-s, and other vibhUti rUpa-s like nIta, sAdharaNa, vishEsha, sajAti, vijAti, naija, ahita, sahaja, khaMDa, akhaMDa. These are refered here as ‘ArunAlku vibhUti’- meaning 6+4 = 10 vibhUti rUpa-s. 1)      kAraNa rUpa-s – aniruddha, pradyumna, saMkaRshaNa & vAsudEva being the rUpa-s not different from the mUla narAyaNa rUpa and the vyApAra of sR^iShti, sthiti, laya are caused by these rUpa-s2)      aMsha rUpa-s – all the jIva-s are the pratibiMba of ParamAtma. The svarUpagata rUpa is indeed the aMsha rUpa. In the jIva-s He remains as the shape of jIva, by that name. biMba ParamAtma is aMshi. Reference – “mavAMshO jIvalOkE jIvabhUtassanAtanaH”….BG_15-7 -- meaning - The living entities in this conditioned world are My eternal fragmental

parts.3)      AvEsha rUpa-s – the special rUpa-s in aRjuna, laxmaNa, pr^ithu, balarAma, are refered as AvEsha rUpa. ParamAtma does and makes them do special kARya-s in those rUpa-s.4)      vyApta rUpa-s – known by the respective names, rUpa, words, shape of all the jaDa-s and jIva-s in the brahmAMDa, but still being entirely different from them. Pervading in the smallest of the atom and from the blade of grass until brahma is the vyApta rUpa by which He discloses the nature of those respective jaDa-s or jIva-s5)      avatAra rUpa-s – By the request of brahma and other dEvata-s, being yuga pravaRtaka of yuga dhaRma-s He appears to punish the wicked and protect the righteous, destroys adhaRma & re-establishes dhaRma. matsya, kURma, narasiMha, rAma, kR^iShNa – these being His avatAra rUpa-s. Beside, to provide the road to knowledge He appeared in the form of hayagrIva, kapila,

vEdavyAsa.6)      avyakta rUpa-s – Existing in all jiva-s He does and makes us do all vyApAra-s and He dose not allow the jIva to recognize the same. Except to the brahmadEvata, to the rest He seems to be some viShaya to be thought about. He pervades in the triguNa-s and the sUxma jaDa prakR^ti in His avyakta rUpa.7)      vyakta rUpa-s – He exhibits His presence to brahma, vAyu and other dEvata-s. To the other sadchEtana-s after sAdhana He provides daRshana via biMbaparOxa. This has been enumerated in stanza HKAS_01-13 as under:- parimaLavu sumanadoLaganalanuaraNiyoLagippaMte dAmOdaranu brahmAdigaLa manadali tOritOradale……http://dvaita.info/pipermail/dvaita-list_dvaita.info/2004-December/000268.html 8)      aMtaRyAmi

rUpa-s – Pervading in all the jaDa-s & the svarUpa sthita in all the jIva-s and performing all vyApAra-s9)      kaRya rUpa-s – pervading in our iMdriya-s and performing all the kARya-s10)  dasha vidha vibhUti rUpa-s - like nIta, sAdharaNa, vishEsha, sajAti, vijAti, naija, ahita, sahaja, khaMDa, akhaMDa. These are refered here as ‘ArunAlku vibhUti’- meaning 6+4 = 10 vibhUti rUpa-s. ParamAtma cannot be seen, He has infinite excellence, we cannot predict about Him or His actions, He is nityAnaMda, has infinite rUpa-s, guNa-s, names, and does infinite kriya-s without exhaustion. JagannAtha dAsa appeals to us to meditate on ParamAtma. 18. matte chiddEhada oLage eMbhattu sAviradELu nUrippatta aidu nR^isiMha rUpadalliddu jIvarige nityadali hagaliruLu bappapa mR^ityuvige tA mR^ityuvenisuvabhR^ityuvatsala bhaya vinAshana bhAgya saMpanna....HKS_07-15  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-October/001131.html  Until now JagannAtha dAsa explained the bhagavad rUpa-s that we should meditate upon in our sthUla dEha, aniruddha dEha and liMga dEha. He now explains

the same for the svarUpa dEha. The svarUpa dEha is unusually chidAnaMdAtma, anAdi nitya - undestructible. In this chiddEha, we must meditate upon narasiMha rUpa of ParamAtma. As per mAtR^ikAnyAsa - 'xaM' - shrI laxmInarasiMhAya namaH the 51st alphabet 'xa' indicates 'narasiMha' rUpa, where na=5, ra=2 sa=7 M=0 ha=8 and reading reverse we get 80725 rUpa-s. Thus 'eMbhattu sAviradELu nUrippatta aidu rUpadaliddu'. Therefore we must meditate on narasiMha rUpi ParamAtma every minute in order to escape the likely 'apamR^ityu' - untimely death which may due to air, water, fire, travel or through any other normal activity that we perform daily.  Accidents in life are close to death - apamR^ityu, which we face almost daily. narasiMha maMtra is mR^ityu to apamR^ityu which is referred in taMtrasAra as:- 'mR^ityORmR^ityuRnamAmyahamiti' - meaning - I bow to narasiMha rUpi ParamAtma who is death to death.

narasiMha ParamAtma is bhR^itya vatsala i.e. bhaktavatsala. He saved His true devotee PrahlAda from apamR^ityu. He removes the fears of His true devotees and protects them. He is bhAgya saMpanna and by His grace, we can obtain j~nAna, bhakti & vairAgya in life. 19. mUru yugadali mUlarUpanusUrigaLa saMtayisi ditiya kumArakara saMharisi dhaRmavanuLuhabEkeMdukAruNika bhUmiyoLu nijaparivArasahitavatarisi bahuvidhatOridanu naravatpravR^ittiya sakala

chEtanake....HKS_14-19  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-August/001862.html  JagannAtha dAsa explains that yuga pravaRtaka ParamAtma took avatAra in the 3 yuga-s and re-established dhaRma.  The various avatAra-s of ParamAtma in the different yuga-s are as under:-  a) kR^ita yuga1) matsya, 2) kURma, 3) varAha, 4) narasiMha  b) trEtA yuga5) vAmana, 6) parashurAma, 7) dasharatha rAma  c) dvApara yuga8) shrI kR^iShNa, 9) bouddha (at the end of dvApara and beginning of kali

yuga)  d) kali yuga10) kalki (at the end of kali yuga)  Reference:-'EtannAnAvatArANAM nidhAnaM bIjamavyayamysyAMshAMshEna sR^ijyaMtE dEvatiRyaNgnarAdaya'...SB_01-03-05  padmanAbha rUpa is the mUla rUpa and all His other rUpa-s are svAMsha bhinnAMsha.  And such ParamAtma says in bhagavad gIta:-'yadAyadAhi dhaRmasya glAniRbhavati bhArataabhyutthAnamadhaRmasya tadAtmAnaM sR^ijamyahaM'.. BG_04-07  Whenever pApa increases and puNya decreases ParamAtma would take avatAra and restore dhaRma. However, kali yuga being mainly dominated by pApa, thus ParamAtma  has no avatAra in this yuga except at the end. That is why the stanza says 'mUru yugadali'.  In all the 10 avatAra-s in the different yuga-s stated above,

ParamAtma re-establishes dhaRma at the behest of dEvata-s. A quick recap can be obtained from HKAS_02-30 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-February/000367.html  The avatAra-s of ParamAtma in the first 3 yuga-s i.e. kR^ita, trEtA & dvApara yuga are as per His saMkalpa. kali yuga is full of pApa alone. The lowly kali is the adhipati for kali yuga. In this yuga, vAyu dEvaru and others according to the order of ParamAtma take avatAra and establish dhaRma and protect the saintly people. This is the yuga for the avatAra of dEvata-s and establish dhaRma. At the end of kali yuga, ParamAtma would take the avatAra of kalki.  matsya and other avatAra-s originate from

padmanAbha rUpi shrIman nArAyaNa ParamAtma who lies on the xIra samudra.  Those who possess bhagavad j~nAna are called 'sUri'. At the request (prayer) of the sUri-s in the yugatraya-s ParamAtma took various avatAra-s to kill the daitya-s and protect the sUri-s. The purpose of His avatAra-s was to kill the wicked, protect the good and re-establish dhaRma.  ditIdEvi is the wife of kashyapa muni. Therefore, her children are referred as daitya-s. The daitya-s were born before AditEya-s (children of aditi).  The purpose of the various avatAra-s in the respective yuga-s was to kill the daitya-s, & restablish dhaRma of those yuga-s and protect the sUri-s since He has tremendous kindness for them. Unless the daitya-s are killed, the sUri-s cannot be protected.  ParamAtma took

avatAra in bharata khaMDa. Since ParamAtma pervades in this bhUmi by His vyApti, the entire bhUmi can be referred as bharata khaMDa. When satya saMkalpa ParamAtma takes avatAra at that time vAyu and other dEvata-s also take avatAra along with Him to assist Him in His objectives of His avatAra. For example:-  - during rAmAvatAra, vAyu dEvaru took the form of hanumAn, sURya took the form of sugrIva, shESha dEvaru took the form of laxmaNa and other dEvata-s took the form of monkeys for the service of shrI rAma.  - during kR^iShNAvatAra, vAyu dEvaru took the form of bhImasEna, yama dhaRma rAya took the form of yudhiShTira, iMdra as aRjuna, ashvini dEvata-s as nakula-sahadEva - thus the pAMDava-s.  ParamAtma is lIlA manuShya. He acts as humans in such avatAra-s - therefore described as

'naravatpravR^ittiya'. He does His drama like a human and displays, anger, surprise, habits, pangs of separation, worry and other guNa-s of a normal human being. This is just to show off to daitya-s so that they will believe the same.  This drama of ParamAtma is understood by the trividha jIva-s according to their yOgyata. dEvata-s recognize Him as ParamAtma, who has infinite virtuous qualities,  rAjasa-s recognize Him as ordinary human being and the tamO yOgya daitya-s see a lot of dOSha-s in Him.  20. rOmagaLali vasaMta trikakubddhAma mukhadoLagagni bhARgavatAmarasabhava vAsudEvanu mastakadoLiharuI manadoLiha viShNu

shikhadoLumAmahEshvara nArasiMhasvAmi tannanudinadi nenevarapamR^iutyu pariharipa...HKS_08-16  http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-December/001231.html   After

explaining about the dEvata-s in the tongue, epiglottis and their niyAmaka

bhagavadrUpa-s, JagannAtha dAsa now explains about the dEvata rUpa-s

in hair, mouth and their niyAmaka bhagavadrUpa.   The

hairs protect our soft skin. vasaMta dEvata, who is the abhimAni for vasaMta

R^itu and also the kAlAbhimAni exists here. During vasaMta R^itu the plant

get fresh leaves and flowers blossom which makes us happy. trikakubdhAma

namaka ParamAtma is the niyAmaka for vasaMta dEvata. kakut - meaning

the shoulders of a bull, which always remains extended upwards. In the

same way shvEtadvIpa, anaMtAsana, vaikuMTha are the top places of mOxa. Since

ParamAtma keeps the mukti chEtana-s in these places and and provides them

nitya sukha, He is also called trikakubhdhAma.   agni

dEvata resides in our mouth (face) and helps us in the process of digesting

food, power of speech. ParashurAma dEvaru is the aMtaRgata dEvaru in

vAgAbhimAni agni. agnyAMtaRgata bhR^igukulOttama bhARgava nAmaka ParashurAma

along with His consort hariNI exists in our mouth & does the vAgvyApAra

(speech) and accepts food in the form of Ahuti (oblation) and makes

us do so.   In

the head (brahmaraMdra) there exists a 1000 petal lotus shape. tuRya nAmaka

ParamAtma exists here. tuRya is vAsudEva ParamAtma indeed. He is refered

as tAmarasbhava. tAmarasa - meaning chatuRmukha brahma dEvaru. brahmanADi

is  refered as a golden mountain which is the top most peak of mEru

mountain. This is the golden residence (satya lOka) of brahma dEvaru. puruSha

nAmaka vAsudEva ParamAtma exists as aMtaRyAmi in brahma dEvaru in the

head.   viShNu

nAmaka ParamAtma exists in the manas - which is borne from the ahaMkAra

tatva. ahaMkAra tatvabhimAni shrIlaxmI exists in the manas.   The

famous line of puraMdara dAsa says, "chittadali AnaMda sukhava nIvaLu ramA".

Our manas accepts the viShaya-s through the paMchaj~nAnEMdriya-s and performs

the vyapAra-s through the kaRmEMdriya-s. The viShaya-s accepted by the

manas are engraved in the chitta, and via the buddhi tatva we obtain j~nAna.

All these are manOgata kriya-s. viShNu ParamAtma does all these vyApara-s

by being aMtaRyAmi there.   narasiMha

ParamAtma pervades as umA mahEshwara (along with pARvati) exists in

the shikha (tuft of hair at the top of the head).   This

R^idrAMtaRgata bhAratIramaNaMtaRgata narasiMha dEvaru protects us - "apamR^iutyu

pariharipa" - would protect from untimely death. Here again the maMtra

"ugraM vIraM..." helps.   21. yugachatuShtayagaLalli tAni ddyugapravaRtaka dhaRma kaRmaga Lige pravaRtaka vAsudEvAdIreraDu rUpa tegedukoMDu yugAdikR^itu tA yugapravaRtakanenisi dhaRma praghaTakanu tAnAgi bhakutarigIva saMpadava....HKS_06-15   http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/000981.html   'yugachatuShtayagaLalli'

meaning in the four yuga-s i.e kR^ita, trEtA, dvApara and kali   1)

kR^itayuga:-   This

is the first yuga in the cycle which lasts for 17, 28, 000 years. vAsudEva

ParamAtma is the abhimAni dEvata for this yuga. There is 100% dhaRma in this

yuga. There is no adhaRma at all. The ratio of puNya:pApa is 40:1, indicating

that there is maximum accumulation of puNya in this yuga. dhyAna and tapas are

the kaRma-s of this yuga.   2)

trEtAyuga:-   This

is the 2nd yuga and it lasts for 12, 96,000 years. saMkaRShana ParamAtma is the

abhimAni dEvata for this yuga. The ratio of dhaRma:adhaRma is 3:1 and the ratio

of puNya:pApa is 30:10. yaj~na / yAga-s are the kaRma-s of this yuga. tapas,

shuddhi and dhyAna are the three dhaRma-s.   3)

dvAparayuga   This

is the 3rd yuga and it lasts for 8, 64,000 years. Pradyumna ParamAtma is the

abhimAni for this yuga. The ratio of dhaRma:adhaRma is 2:2 and the ratio of

puNya:pApa is 20:20. Performing dAna and dEvara pUja are the dhaRma-s for this

yuga.   4)

kaliyuga   This

the 4th yuga and it lasts for 4, 32,000 kali is the adhipati here and aniruddha

ParamAtma is the abhimAni. The ratio of dharma:adhaRma is 3:1 and the ratio of

puNya:pApa is 10:30. The only way to salvation in this yuga is harinAma

smaraNe.   ParamAtma

by pervading in the four yuga-s i.e kR^ita, trEtA, dvApara and kali as i.e.

vAsudEva, saMkaRShaNa, pradyumna, aniruddha respectively, by being being the

Stimulator for the dhaRma-s and kaRma-s of the respective yuga-s stimulates

through the tatvadEvata-s and makes the jIva do the dhaRma related to those

yuga-s and the kaRma-s that must be performed in those yuga-s. He relates the

respective yuga dhaRma to the chEtana-s and gives His devotees wealth and other

things here on Earth and j~nAna, bhakti, vairAgya required for His anugraha.   ViShNu

sahasranAma refers ParamAtma as 'yugAdikR^it'   yugAdikR^it

yugAvaRto naikamAyo mahAshanaH adR^ishyo

vyaktarUpashcha sahasrajita anaMtajita ....V S nAma shlOka-33   yugAdikR^it

- Even at the end of a yuga, He makes the beginning of another.  Even at

the dissolution of the Universe, He saves it from the distress of Deluge by

beginning the Universe again; even at the end of the Universe through praLaya,

He begins Creation again. He can be identified as the Institutor of the yuga.

He creates the continuity or connectivity between one yuga and another by

ensuring that the life-forms are re-created according to their kaRma-s.  .   Some

understanding of the time scale is give below:-   1)     

One cycle of the four yuga-s described above is called 'mahAyuga' 2)     

Thus one mahAyuga consists of (17, 28,000 + 12, 96,000 + 8, 64,000 + 4,32,000 )

years i.e. 4,320,000 years or 4.32 Mn years 3)     

1000 mahAyuga-s (4320 Mn yrs) is a day for Brahma and another 1000 mahAyuga-s

make up a night for Brahma. Thus, 8640 Mn years make a daily cycle of Brahma. 4)     

Brahma's life span  being 100 years, would be calculated as:-100x365x8640

Mn years   shrI Jagannatha dAsara antargatha bhArathiramaNa mukhyapraNa

antargata shrI Lakshmi NarasimhArpanamastu