shrImadharikathAmR^itasAra - by Sri SGP CHAR - HKAS_03-16

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VYAPTHI SANDHI

  tOdakanu tAnAgi mana moda

lAda karaNadoLiddu viShayava

naiduvanu nijapURNasukhamaya grAHyagrAhakanu

vEdavEdyanu tiLiyadavanO

pAdi bhuMjisutellaroLagA

hlAda paDuvanu bhaktavatsala bhAgyasaMpanna……….….HKAS_03-16

 

mana modalAda  = primarily in the manas

karaNadoLiddu = and existing in iMdriya-s too

tOdakanu = as their respective prEraka (Stimulator)

tAnAgi = Himself being their (niyAmaka) Regulator

viShayava = experience of those respective iMdriya-s

aiduvanu = accords

nija = His own (Himself)

pURNasukhamaya = mass of happiness

grAHya = Acceptor of those viShaya-s like gaMdha etc… existing in them as their resepective bhagavadrUpa-s

grAhakanu = Accepting them through the nose etc… existing in them as their iMdriyAbhimani-s

vEdavEdyanu = ParamAtma (He who is described by vEda-s)

tiLiyadavanOpAdi = without letting us know His greatness in spite of the fact that He laterally exists in our dEha via iMdriya-s

ellaroLagA = existing in all jIva-s

bhuMjisuta = enjoying the tastes

bhaktavatsala = devotee affectionate

bhAgyasaMpanna = shaDguNaishvaRya bhagavaMta. Six kinds of wealth : " aishvaRya " (well known wealth), " j~nAna " (knowledge), " tEjas " (effulgence), " shakti " (strength), " prabhA " (radiance), and " AnaMda " (bliss)

AhlAdapaDuvanu = He remains always happy

 

ParamAtma is the prEraka (Stimulator) for everything. Nothing can happen without His will. The manas accepts the viShaya-s through the iMdriya-s. Our body is like a chariot and the jIva is the traveler and the buddhi which decides the viShaya-s is the charioteer. buddhi is thus the consequence of the manas.  The dashEMdriya-s are like the horses which pull the chariot (our body) and the manas is the rope which controls the horses.

 

Being the Regulator of iMdriya-s and by acting as the Stimulator of the iMdriyAbhimani dEvata-s He reaches the viShaya-s to the manas and carries out the various tasks of the manas. By being the Stimulator for the manObhimani He obtains the experience of the viShaya-s for the jIva.Thus by existing primarily in manas and other iMdriya-s does various bImba kriya-s.

 

The Stimulator of the manas - refered here as “tOdakanu tAnagi” – carries the viShaya-s to the manas and accepts their rasa (taste of experience). The jIva (which is the pratibiMba) experiences the viShaya-s and enjoys the same and draws satisfaction.

 

ParamAtma does not expect any counter-benefit from the jIva, since He is a mass of happiness by Himself. There is no disintegration of His knowledge or happiness and He possesses infinite virtuous qualities. To those devotees (vEda) who adore His qualities with knowledge and devotion He would show his aparOxa rUpa (vEdyanu). Existing as Regulator in the viShaya-s of gaMdha, rasa, rUpa, spaRsha & shabda as “grAhya” and and exists as “grAhaka” i.e. being the acceptors of these viShaya-s i.e. nose, tongue, eyes, skin & ears which are infact the j~nAnEMdriya-s via their iMdriyAbhimAni-s dEvata-s and enjoys the taste of those viShaya-s. He is thus present as grAhya and grAhaka and satisfies the devotees.

 

biMba rUpi ParamAtma is ever satisfied. However, for the salvation of the jIva, He exists as Stimulator in the manas and iMdriya-s and plays the role of grAhya and grAhaka and satisfies the jIva-s. This is because shrI Hari is ever kind and affectionate towards His devotees. Inspite of this, there is no deficiency for His happiness. He remains as shaDguNaishvaRya saMpanna (bhAgya saMpanna).

 

For example, when a person (bImba) decorates himself and sees himself in the mirror he becomes happy to see his own decorated reflection (pratibiMba). In the same way jIva-s are the pratibiMba of the biMba rUpi ParamAtma. Thus, if the biMba is decorated then the pratibiMba is satisfied.

 

 

shrI kR^iShNArpanamastu