shrImadharikathAmR^itasAra - by Sri SGP CHAR - HKAS_03-01

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harikathAmr^itasAra gurugaLa

karuNadiMdApanitu pELuve

parama bhagavadbhaktaridanAdaradi kELuvudu.

 

VYAPTHI SANDHI

 

puruSharUpatraya purAtana

puruSha puruShOttamma xarAxara

puruSha pujitapAda puRNAnaMda j~nyAnamaya

puruShasUkta sumEya tattat

puruSha hR^itpuShkaranilaya maha

puruShajAMDAMtaradi bahiradivyApta niRlipta………………… HKAS_03-01

 

puruSharUpatraya = He who has attained three puruSha rUpa-s. Primarily shrImannArAyaNa’s rUpa as vAsudEva sleeping on a banyan leaf. 1) present in mahatatva-s, 2) present in BrahmaMDa & 3) present in all jIva-s

purAtana puruSha : ancient puruSha (because He was present even before sR^iShti) i.e. shrImannArAyaNa

puruShOttamma = The Supreme amongst the puruSha-s (i.e., individual souls),  superior to RamAdEvi, Brahma and others

xarAxara = (xara + axara)  xara = all jIva-s from Brahma downwards bound by liMga dEha which is destructible. axara = not having liMga dEha and defined nityamuktaLu i.e. ramAdEvi

puruSha = the Person who regulates ramAdEvi and all jIva-s from Brahma downwards (sthAvara as well as jaMgama jIva-s)

pujitapAda = His Lotus Feet worshipped by xarAxara jIva-s i.e. RamAdEvi and all jIva-s from Brahma downwards

puRNa = absolutely complete

AnaMda = unusual happiness

j~nyAna maya = a mass of inherent knowledge

puruShasUkta = puruShasUkta – a hymn from the vEda-s describing ParamAtma

sumEya = well understood by puruShasUkta

tattatpuruSha = all the so called puruSha-s ramAdEvi, Brahma and others

hR^itpuShkara = in swarUpa dEha and in sthUla dEha

nilaya = resides

maha puruSha = (from) ParamAtma

jAMDAMtaradi = born from inside BrahmaMDa

bahiradi = outside too

vyApta = pervading or spreading

niRlipta = but He remains detached.

 

In this stanza, JagannAtha dAsa describes the all pervading nature of ParamAtma. By the name ‘puruSha’, ParamAtma pervades in Brahma and all other jIva-s and carries out the functions of the Universe. Every dEha is a temple and ParamAtma exists in every body. Therefore our body is understood to be ‘sAdhana sharIra’.

 

ParamAtma  (puruSharUpatraya ) is known to have three puruSha rUpa-s:• ParamAtma is the puruSha who created this Brahma - whose body mass contains mahatatva-s.• Exists as ‘aja’ in Brahma and carrying out sriShTi activities through Brahma – this is another puruSha.• Existing in all jIva-s is the third puruSha rUpa.

 

This apart, ParamAtma also exists as Brahma, ViShNu & mahEshwara for the activities of sR^iShTi, sthiti & laya respectively.

 

Another tri-rUpa-s can be considered as aniruddha, pradyumna & saMkaRShaNa for carrying out the worldly activities.

 

‘purAtana puruSha’ denotes that He is very ancient and that He existed

much before sriShTi i.e. srimannArArAyaNa’s rUpa as VasudEva puruSha rUpa.

 

ParamAtma is called ‘puruShOttama’ in ViShNusahasranAma  - shloka-3

yOgo yogavidaM neta pradhana puruShEshvaraH

nArasiMhavapuH srIman keshavaH puruShOottamaH

 

dvAvimou puruShou lOke xarashchAxara evacha

xaraH sarvANi bhUtAni kUTasthOxara uchyate……………..BG 15-16

There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.

 

uttamaH puruShastvanyaH paramAtmEtyudAhR^itaH

yO lOkatrayamAvishya bibhaRtyavyaya IshvawaraH…………BG 15-17

Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them.

 

Here the puruSha-s are described as of two kinds - the xara or those who have the association with prakR^iti and are under the bondage of saMasara, and the axara or the mukta-s who are released from bondage.The uttama puruSha is different from either of these kinds of puruSha-s,and it is paramAtma who supports the achEtana-s and the chEtana-s who are either the baddha-s (puruSha-s under bondage) or muktas (puruSha-s released from bondage). ramAdEvi is nityamuktaLu.

 

Thus He is ‘xarAxara puruSha’ and His Lotus Feet are worshiped by all xarAxara jIva-s. He is thus ‘xarAxara puruSha pUjita pAda’. Since He is a complete mass of unusual happiness and inherent knowledge He is ‘j~nAnAnaMdamaya’. The puruShasUkta only describes Him and none other; He is thus ‘puruShasUkta sumEya’. He manifests Himself in ramA dEvi, Brahma and others and carries out the functions of the Universe by their name, He is thus ‘tattatpuruSha’ residing as ‘hRutpuShkara nilaya’ in swarUpa dEha and sthUla dEha and is enmeshed within and outside this bramaMDa –‘jAMDAMtaradi bahiradivyApta’.

 

Although He is present in all xara jIva-s and in axara jIva (nitya muktaLu laxmIdEvi), He remains detached from all pApa-puNya etc..and hence ‘niRlipta’.

 

shrI kR^iShNArpanamastu