Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

252.      ಅನಲ ಪಕ್ವವ ಗೈಸಿದನ್ನವ

                ಅನಲದೊಳು ಹೋಮಿಸುವ ತೆರದಂ-

                ತನಿಮಿಷೇಶನು ಮಾಡಿ ಮಾಡಿಸಿದಖಿಳ ಕರ್ಮಗಳ|

                ಮನ ವಚನ ಕಾಯದಲಿ ತಿಳಿದನು-

                ದಿನದಿ ವಚನ ಕಾಯದಲಿ ವೃಜಿನಾ-

                ರ್ದನ ಸದಾ ಕೈಕೊಂಡು ಸಂತೈಸುವನು ತನ್ನವರ||6||

            Anala pakvava gaisidannava

            analadoLu hOmisuva reradan

            tanimiShEshanu mADi mADisidaKhiLa karmagaLa|

            Mana vachana kAyadali tiLidanu-

            Dinadi vachana kAyadali vrujinA-

            Rdana sadA kaikonDu santaisuvanu tannavara||6||

SUMMARY: Like offering the rice prepared in fire to fire god (Agni), all the actions and reactions that Lord Sri Hari does and gets them done through mind, speech and body should be submitted back to Lord Hari with full consciousness and awareness and without any suspicion. Destroyer of sins, Sri Hari, will accept them and console us, always.

Here is a beautiful explanation of how to surrender all our actions and thoughts to Lord Hari. While performing Vaishwadeva, a ritual of surrendering rice to Lord through Fire God, rice is prepared with fire and offered to Lord in the fire. Similarly, it should always be remembered that “NAham kartA Harihi KartA” (I do not do anything and everything is done by supreme Lord Sri Hari); all human thoughts and actions are done by the Lord, who gets everything done according to his will, albeit in accordance with the Karmic correlation; with this firm faith, all human thoughts and actions should again be surrendered to the Lord, which is done by pronouncing ‘Sri Krishnarpanamastu’.

 

253.     ಕುದುರೆಬಾಲದ ಕೊನೆಯ ಕೂದಲು

                ತುದಿ ವಿಭಾಗವ ಮಾಡೆ ಶತವಿಧ

                ಅದರೊಳೊಂದನು ನೂರುಭಾಗವ ಮಾಡಲೆಂತಹದೋ|

                ವಿಧಿಭವಾದಿಸಮಸ್ತದಿವಿಜರ

                ಮೊದಲು ಮಾಡಿ ತೃಣಾಂತ ಜೀವರೊ-

                ಳಧಿಕನ್ಯೂನತೆಯಿಲ್ಲವೆಂದಿಗು ಜೀವಪರಿಮಾಣ||7||

            KudurebAlada koneya kUdalu

            Tudi viBhAgava mADe shataviDha

            adaroLondanu nUruBhAgava mADalentahadO|

            viDhiBhavAdisamastadivijara

            modalu mADi truNAnta jeevaro-

            LaDhikanyUnateyillavendigu jeevaparimANa||7||

SUMMARY: The quantum of living beings in the creation is equal to one hundredth part of the finest tip of a single hair of a horse’s tail. It can never be lesser or more.

This stanza precisely describes the real role of living beings on earth. If a hair from the tail of horse is plucked and the tip or the end of that single hair is divided into one hundred parts, the quantum of living beings in the universe is equal to one of those one hundred parts of the hair. In common parlor, one hundred actually means innumerable and it is certainly not one hundred.

TattwasAra elaborates:

AshwavAlAgramAdAya viBhajya shataDhA hi tat|

punashchashataDhABhinnam kiyanmAnam BhaviShyati|

TAvadbrahmAdi jeevAnAm parimANam prakeertitam||

अश्ववालाग्रमादाय विभज्य शतधा हि तत्।

पुनश्चशतधाभिन्नं कियन्मानं भविष्यति।

तावद्ब्रह्मादि जीवानां परिमाणं प्रकीर्तितम्॥

Holy scriptures clearly state that being, the soul, the self is very subtle; the subtlety of the atom of Jeeva or being is more compared to the subtlety of the atom of solids. In other words, the atomic representation of a being is the subtlest. This subtlety is universal and it is the same among all beings, including Brahma and other deities and demi gods.

In his work titled “VishnutattwanirNaya”, Sri Madhwacharyaru splendidly explains this phenomenon:

 

ParamANupradEshE(s)pi hyanantAha prANirAshayaha|

SukShmatvAdeeshashaktayaiva sThUlA api hi samsThitAha||iti cha||

परमाणुप्रदॆशॆsपि ह्यनन्ताः प्राणिराशयः।

सूक्ष्मत्वादीशशक्त्यैव स्थूला अपि हि संस्थिताः॥इति च॥

Within the space where an atom exists, innumerable heaps of beings exist.

Even in Vishnupurana this factor has been wonderfully explained.

The word “viDhiBhavAdisamastadivijara” indicates that irrespective of the number of beings in the minutest space, the discrimination between one being and another is always the case.

ADhyAtmamAla (30, 31) substantiates this factor further:

 

TanmaDhyE cha sadA jeevaha swarUpAvayavaihi sadA|

SwarUpEndriyayuktaha san jnAnarUpashareeravAn||

vartantE tasya chaitadDhipramANamiha kaThyatE|

तन्मध्यॆ च सदा जीवः स्वरूपावयवैः सदा।

स्वरूपॆन्द्रिययुक्तः सन् ज्ञानरूपशरीरवान्॥

वर्ततॆ तस्य चैतद्धिप्रमाणमिह कथ्यतॆ।     

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