shrImadharikathAmR^itasAra - by Sri SGP CHAR - HKAS_03-21

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VYAPTHI SANDHI

  elli kELidarelli nODida

relli bEDidarelli nIDida

relli ODidarelli ADidarelli irutihanu

ballidarigatiballidanu sari

illa ivagAvalli nODalu

khulla mAnavarollanapratimalla jagakella……..HKAS_03-21

 

elli kELidaralli = wherever we hear (the story or praise of ParamAtma)

elli nODidaralli = in whatever things we see

elli bEDidaralli = to whomsoever we ask (Brahma, R^idra and others)

elli nIDidaralli = wherever we give (donate) things

elli ODidaralli = wherever we move about

elli ADidaralli = wherever there is on going chanting of the name of the Lord – at that time

irutihanu = He pervades in those places

ballidarige = understanding His presence in the above ways from knowledgeable devotees

ati ballidanu = they know Him very well (they have good knowledge about Him)

Avalli nODalu = wherever we see

Ivage = to ParamAtma

sariyilla = none equal to Him

khulla mAnavara = services of people who have ahaM – mama, pride, selfish mean mind

olla =He does not want their services or puja

jagakella = to this Universe

apratimalla = This brave ParamAtma cannot be seen (He is independent and

does not depend on anyone)

JagannAtha dAsa explains in this stanza about how ParamAtma, being Master of Himself pervades at all places and at all times and regulates all tasks.

 

For example, hearing is done by the ear. ‘shabda’ is the medium for this task and this is the tanmAtra of AkAshatatva. ParamAtma pervades here and establishes His presence via the iMdriya-s and iMdriyAbhimani dEvata, in His aMtargata rUpa in vAyu dEvaru, who is the regulator of the iMdriya. Thus we need to keep in mind the bhagavadrUpa of those iMdriya-s and iMdriyAbhimAni dEvata-s and the biMba rUpa of ParamAtma simultaneously.

 

For instance, wherever ParamAtma’s story is being heard, at that place and at that time, in that speaker and that listener, ParramAtma pervades, and makes the speaker speak, the listener listen. Existing as VishvaMbhara rUpa in GaNapati, who is the abhimAni dEvata for AkAshatatva and being Regulator for the same exists in the ‘shabda’ as shabdAbhimAni by pervading in PaMchaprANa with His aMtaRyAmi rUpa and also exists in the ears via kaRNEMdriya-s and thus the words and sentences are understood by the listener via vAyu dEvaru. This entire complex process is possible due to the gratefulness of ParamAtma.

 

Similarly in the process of the ability to see religious books, people, idols of Gods, etc.. ParamAtma exists in the things and the person who is seeing and in the objects that are seen by the person. He thus sees and makes us see things around at all places and times. Light or ‘tEjas’ is required to see objects or person and the ‘rUpa’ is the tanmAtra for the same. The moment tEjas is in contact with the rUpa, the eyes i.e. nEtrEMdriya-s are alerted. ParamAtma exists as aMtaRyAmi rUpa in agni

(tEjObhimAni), and simutaneously existing in paMchaprANa and as

Regulator in the in the eyes (nEtrAbhimAni – sUrya) and pervading in the

objects or persons that we see, He Himself sees them through the jIva-s via His biMba rUpa and makes the person see the same.

 

Also, in the the objects that we ask from someone, by the tongue (vAgEMdra) – agni (abhimAni dEvata) with agnyAMtaRgata kriya, ParashurAma dEvaru does this task. Pervading in vAgEMdra and in the asker as the biMba rUpi ParamAtma asks and makes the jIva ask for the object.

 

In the giver of the object, He pervades in the hands of the giver as daxa PrajApati (in hastEMdriya) and the same process is carried out.

 

In the person walking about, He pervades in the feet of that person as jayaMta (as pAdAbhimAni) and the same process is carried out.

 

Such enormously excellent ParamAtma is invisible and He does not accept the puja service offered by people who have pride and selfish motives. He accepts puja from those devotees who humbly have a servant-Lord relation with him.

 

 

shrI kR^iShNArpanamastu