shrImadharikathAmR^itasAra - by Sri SGP CHAR - HKAS_04-11

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BHOJANA RASA VIBHAGA SANDHI

 

 

agaNitAtma subhOjana padA

RthagaLa oLage akhaMDavAdoM

dagaLinoLanaMtAMshadiMdali khaMDaneMdinisi

jagadi jIvara tR^ipti paDisuva

svagata bhEdavivaRjitana I

Rbageya rUpavanaritu bhuMjisi aRpisuvanaDige………….HKAS_04-11

 

agaNitAtma = infinite number of rUpa-s (of ParamAtma)

subhOjana = good food (forbidden or prohibited food not allowed)

padARthagaLa oLage = in those (food) items

akhaMDa = as akhaMDa rUpa (e.g. a heap of rice)

oMdoMdagaLinoLu = in each part i.e. in each grain of rice

anaMtAMshadiMdali = infinite rUpa-s in infinite parts of a grain of rice

khaMDaneMdinisi = so called khaMDa rUpa (the heap of rice is the akhaMDa rUpa whereas a single grain of rice is considered as khaMDa rUpa)

jagadi = in this world

jIvara = for chEtana-s

tR^ipti paDisuva = satisfies them by accepting food

svagata bhEdavivaRjitana = there is no difference between Himself and various parts of His body like limbs, nails, hair etc nor His various aMtaryAmi rUpa-s.

IRbageya = two types (of rUpa-s)

rUpavanu = khaMDa rUpa and akhaMDa rUpa

aritu = understanding so

bhuMjisi = eat food

avanaDige =at the feet of this akhaMDAkhaMDa ParamAtma

aRpisu = offer them

 

It is impossible to keep count of the number of rUpa-s displayed by ParamAtma. The infinite guNa rUpa-s of ParamAtma (agaNitAtma). This agaNitAtmaka exists in good food (prohibited food not allowed) either in khaMDa rUpa or akhaMDa rUpa.

 

Thus in the entire food together, He exists in His akhaMDa rUpa whereas in every grain of rice He is seen to be in His khaMDa rUpa. Just as the food is understood to have khaMDa and akhaMDa rUpa, in the same way our entire body is akhaMDa rUpa whereas every part of the body can be understood to be khaMDa rUpa. ParamAtma pervades in our entire body and by the process of eating He provides nutrition and growth to the dEha and satisfaction. Existing in His aMtaRgata rUpa as khaMDAkhaMDa rUpi and in the rasa-s too He accepts the rasa-s and provides nutrition and satisfaction to the body by his biMba kriya.

 

Thus there is no mutual difference in guNa, rUpa, kriya, avatAra, parts of His body in the ParamAtma who does the kriya of eating – meaning each guNa of ParamAtma are full of infinite number of guNa-s, that is why there is no mutual difference in his different names, different rUpa-s, different shape or different expressions and thus all His kriya-s are complete by themselves. Therefore, there is no difference between His avatara of matsya, rAma kR^iShna or any other avatAra for that matter. Neither is there any difference in the various parts of His body. One part of his body can perform the function of any other part of His body – meaning – He can see with His hands, hear with His feet etc.. Since He is a body mass of knowledge and happiness He has these qualities.

 

The human being has parts of the body such that one part can perform only one type of function but not carry out the function of another part. That is why ParamAtma is bizarre compared to the jIva. Thus ParamAtma, who is entirely different from jIva-s and jaDa-s and also having the quality of no difference between Himself and various parts of His body like limbs etc.., furthermore has no difference in His pervaded rUpa in the khaMDAkhaMDa rUpa of the food (bhOjya) and khaMDAkhaMDa rUpa of the sharIra (bhOktR^i).

 

JagannAtha dAsa says that a person must eat food with the understanding that the process of eating food is a mahAyaj~na and offer the same at the Feet of the Lord amid understanding of His existence in the two entities i.e. bhOjya and bhOktR^i and that via His biMba kriya, He eats all foods and accepts all rasa-s and provides satisfaction to the pratibiMba jIva.

 

 

shri kR^ishnarpanamastu