shrImadharikathAmR^itasAra - by Sri SGP CHAR - HKAS_04-28

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BHOJANA RASA VIBHAGA SANDHI

 

  pELalEnu samIradEvanu

kAlakUTavanuMDu lOkava

pAlisida taddAsanORvanu amR^iutanenisidanu

shrI lakumivallabha shubhAshubha

jAlakaRmagaLuMbanupachaya

dedELigegaLavagillaveMdigu svarasagaLa biTTu.........HKAS_04-28

 

samIradEvanu = jIvOttama vAyu dEvaru

kAlakUTavanu = poison generated during samudramaMthana

uMDu = drank it as per the orders of ParamAtma

lOkava = all the living things of the world

pAlisida = protected them

taddAsa = dAsa of vAyu dEvaru

juRvanu = maha R^idra dEvaru

amR^iutanenisidanu = vAyu dEvaru (saved everyone by consuming the poison)

pELalEnu = what else can I say more about this ParamAtma

shrI lakumivallabha = laxmIpati nArAyaNa

shubha = shubha kaRma-s done by jIva-s

ashubha = ashubha kaRma-s done by jIva-s

jAlakaRmagaLa = both the above types of kaRma-s

uMbanu = one who accepts

upachaya = growth of sharIra by obtaining nutrition

dELigegaLu = (or) reduction of strength in sharIra

avage = to ParamAtma

eMdigu illa =never at any time

svarasagaLa biTTu = rasa agreeable or pleasant to His taste  i.e. none other than AnaMda rasa related to His svarUpa 

 

dEvata-s and asura-s jointly carried out the samudramathana to obtain amR^ita. They began to churn the xIrasamudra (ocean) with the help of maMdara mountain and Vasuki snake. After some time the maMdara mountain depressed on the sea bed. The dEvata-s became gloomy and they implored upon shrIman nArAyaNa to help them. ParamAtma heeded to their prayers and took the form of kURma (tortoise) and carried the maMdara mountain on His back and the process of churning continued.

 

At first there was 'kAlakUTa' - deadly poison that oozed out as a result of churning the ocean and everyone was getting affected by the poison. At that time, R^idra dEva volunteered to consume that poison and prevent the others from getting poisoned. However, on the advise of ParamAtma, vAyu dEvaru rubbed a few drops of that poison on his palm to reduce the fatal effect of the poison and offered it to R^idra. R^idra could not swallow the same. The blue poison stuck to his throat and R^idra was unconscioius but he regained his consciousness by the Grace of ParamAtma. R^idra's throat thus became blue and was thence known as " nIlakaMTha " . Then vAyu dEvaru consumed the entire poison and saved everyone and thus 'amr^itanenisidanu'.

 

R^idra dEvaru is the 'shiShya' (disciple) of vAyu dEvaru. Thus by the anugraha of Hari-vAyu, R^idra dEvaru was saved. vAyu dEvaru is regulated by ParamAtma, dependent on ParamAtma. If such is the excellence of vAyu (the servant of ParamAtma) then we can imagine the greatness of all Regulator, completely independent, unusual mass of knowledge and happiness i.e. ParamAtma.

 

ParamAtma, the Lord of laxmI dEvi who is the abhimAni for mUla prakR^iti does not expect anything from anyone. He remains a witness for all the kaRma-s performed by the chEtana-s, makes them do the puNya kaRma or pApa kaRma according to their yOgyata and accepts the the results of the kaRma-s i.e either pApa or puNya for the salvation of the chEtana-s and makes them experience the pApa phala or puNya phala.

 

Growth (upachaya) of the sharIra by the act of eating food and decline (apachaya) of the sharIra by the act of fasting is quite natural. However, ParamAtma is unaffected in this way by accepting or not accepting our offerings because He accepts only the svarasa i.e the rasa agreeable or pleasant to His taste not the anna itself. In the natural substances, ParamAtma exists in different rUpa-s and performs various tasks. Thus connecting the bhagavadrUpa in the rasa-s of various food items to the biMba rUpa of the jIva is in a way the process on 'naivEdya'. Since ParamAtma pervades in the svarasa of the food items, the the pratibiMba gets the experience of those rasa-s. We must understand there exists a unique relationship in the jaDa rasa of the food, jIva and ParamAtma

 

 

shri kR^ishnarpanamastu