shrImadharikathAmR^itasAra - by Sri SGP CHAR - HKAS_03-15

[Guest guest]

VYAPTHI SANDHI

  mana viShayadoLagirisi viShayava

manadoLage nelegoLisi balu nU

tanavu susamIchInavidupAdEyaveMdarupi

kanasilAdaru tanna pAdava

nenavanIyade saRvaroLagi

ddanubhavisuvanu sthUlaviShayava vishvaneMdenisi….HKAS_03-15

 

mana = manas

viShayadoLage = gaMdha, rasa, rUpa, spaRsha & shabda

irisi = retain

viShayava = accepting the experience of gaMdha, rasa, rUpa, spaRsha & shabda through manas

manadoLage = again in the manas

nelegoLisi = accepts

balunUtanavu = although must have experienced this viShaya earlier but still feels it is something new

susamIchInavidu = gets a feeling that this is worth enjoying (the viShaya-s)

upAdEyaveMdu = gives excellent temporay happiness

arupi = makes aware to the jIva through the manas

kanasilAdaru = atleast in dreams

tanna pAdava = His Lotus Feet

nenavanIyade = not giving the act of remembrance

saRvaroLagiddu = existing as aMtaRyAmi in all chEtana-s

sthUlaviShayava = dashEMdriya-s (whereas sUxmaviShaya are manas, buddhi & chitta)

vishvaneMdenisi = called ‘vishva’ and being the prEraka in our waken state

anubhavisuvanu = (He) experiences the viShaya-s by the name ‘vishva’ via His biMbakriya-s

 

The sense of gaMdha (aroma), rasa (taste), rUpa (sight), spaRsha (touch) & shabda (hearing) are called viShaya-s (also called tanmAtra-s) and they are experienced by the jIva-s. When these viShaya-s are connected to their respective iMdriya-s these viShaya-s reach the manas, which is very sensitive is the Regulator of iMdriya-s. When the manas comprehends the viShaya-s, those viShaya-s are accepted by the manas. All these tasks are performed by the all pervading Lord Himself by being the prEraka (as aMtRyAmi for those abhimAni dEvata-s) and making the manas accept those viShaya-s by projecting those iMdriyabhimAni dEvata-s to manObhimAni dEvata and making the manas accept the viShaya-s. The thick skulled person feels that these viShaya-s are permanent, extremely enjoyable, and must enjoy these viShaya-s and with this illusion his manas diverts towards the enjoyment of these viShaya-s during his waken state. Although he is awake, the proud jIva forgets ParamAtma. If this is the state of manas during the waken state then what could be the state in its sleeping state?

 

Whatever the jIva thinks about in its waken state, the same viShaya-s are pondered about in the sleeping state and thus the jIva does not remember the Lotus Feet of the Lord during his dream either. The iMdriya-s thus influence the manas, then the viShaya-s enter the manas. The viShaya-s that have been experienced reside in the manas and remain there as the culture or inherent quality. “Vishva” named ParamAtma resides at the edge of the right eye in every jIva.

 

This “Vishva” ParamAtma who has 19 faces is the Stimulator. He has 9 male faces to the right and 9 female face to the left and He has an elephant trunk at the centre. That is why the pratibiMba rUpa (Ganapati) of this “Vishva” also has an elephant face.  During the awaken state, this Vishva is the aMtaRyAmi rUpa in those sthUlaviShaya-s (dashEMdriya-s) experiences external viShaya-s and does those respective tasks. He is thus called “sthUlabhuk”. In this way via the biMba kriya of the respective bhagavad rUpa the jIva experiences the viShaya-s.

 

The same ‘Vishva’ ParamAtma, when He descends to the neck area He calls Himself “taijasa” ParamAtma and stimulates the dream state of the jIva. “Vishva”, who deos not give the remembrance of the Lotus Feet of the Lord in the awaken state, does not give the remembrance of the Lotus Feet in the dream state under the name “taijasa” either. However, the conscious devotees who in his waken state thinks that the experiences of viShaya-s are the tasks of ParamAtma, such a devotee would certainly be remembering the Lotus Feet of the Lord in his dream too.

 

 

shrI kR^iShNArpanamastu