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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

258.      ಗರುಡ ಶೇಷ ಭವಾದಿ ನಾಮವ

                ಧರಿಸಿ ಪವನ ಸ್ವರೂಪದೇಹದಿ

                ಕರಣನೀಯಾಮಕನು ತಾನಾಗಿಪ್ಪ ಹರಿಯಂತೆ|

                ಸರಸಿಜಾಸನ ವಾಣಿ ಭಾರತಿ

                ಭರತನಿಂದೊಡಗೂಡಿ ಲಿಂಗದ-

                ಲಿರುತಿಹರು ಮಿಕ್ಕಾದಿತೇಯರಿಗಿಲ್ಲವಾ ಸ್ಥಾನ||12||

            GaruDa shESha BhavAdi nAmava

            Dharisi pavana swarUpadEhadi

            karaNaneeyAmakanu tAnAgippa Hariyante|

            sarasijAsana VANi BhArati

            BharatanindoDagUDi lingada-

            Lirutiharu mikkAditEyarigillavA sThAna||12||

SUMMARY: Lord Vayu wears names of Garuda, Shesha, Rudra and others, exists in the forms of beings and monitors their actions and reactions. Brahma, Saraswati and Bharati will join force with Lord Vayu to be present in the beings. Other deities do not have such status.

Most important message of this stanza is that Lord Vayu alone has that ‘eligibility’ to be present in beings, apart from Lord Hari. However, Lord Hari is present in the bodies in the form of a shadow or reflection and Lord Vayu is present as the worshipper of the Lord, controlling the deeds of the respective body.

There is room to believe that Garuda, Shesha and Rudra too can enter into the bodies. However, it has been clarified here that Lord Vayu assumes those names and is called or addressed as Vayu, not as Garuda, Shesha or Rudra.

Another significant aspect of this stanza is that Lord Vayu is the favoring deity of body and sensory organs. He cautions the body or the self every now and then.

JeevasThitEna rUpENa vEdayatyahamityapi| NyayavivaraNa 4/2/2|

जीवस्थितॆन रूपॆण वॆदयत्यहमित्यपि। न्यायविवरणा ४/२/२।  

Rigveda 10/114 Gharma Sukta: ‘GharmA samantAt trivrutam vyApatustayOrjuShTim mAtarishwA jagAma’

 

घर्मसूक्तः रिग् वॆद १०/११४: ’घर्मा समन्तात् त्रिवृतं व्यापतुस्तयॊर्जुष्टिं मातरिश्वा जगाम’

BhagavatatAtparyadeepika mentions: ‘MuktAnAm samsrutisThAnAm neechAnAm dEhagO hi saha’ iti yEkAdashatAtparya vyAKhyAnAvasarE itThamuktam|

’मुक्तानां संसृतिस्थानां नीचानां दॆहगॊ हि सः’ इति ऎकादशतात्पर्यव्याख्यानावसरॆ इत्थमुक्तम्।भागवततात्पर्यदीपिका।

 

Dr. Sri Vyasanakere Prabhanjanacharyaru in his compilation of Harikathamrutasara has provided wide ranging references on this subject drawn from NyAyavivaraNa, TAmraparNeeya NyAyavivaraNa TippaNi, PavamanasahmitA and PrakAshashmitA.

 

259.     ಜೀವನಕೆ ತುಷದಂತೆ ಲಿಂಗವು

                ಸಾವಕಾಶದಿ ಪೊಂದಿ ಸುತ್ತಲು

                ಪ್ರಾವರಣರೂಪದಲಿ ಇಪ್ಪದು ಭಗವದಿಚ್ಛೆಯಲಿ|

                ಕೇವಲ ಜಡಪ್ರಕೃತಿ ಇದಕಧಿ-

                ದೇವತೆಯು ಮಹಲಕ್ಷ್ಮಿಯೆನಿಪಳು

                ಆ ವಿರಜೆಯ ಸ್ನಾನಪರಿಯಂತರದಿ ಹತ್ತಿಹುದು||13||

            Jeevanake tuShadante lingavu

            sAvakAshadi pondi suttalu

            prAvaraNarUpadali ippadu BhagavadichCheyali|

            KEvala jaDaprakruti idakaDhi-

            dEvateyu mahalakShmiyinipaLi

            Aa virajeyu snAnapariyantaradi hattihudu||13||

SUMMARY: Like the skin that covers the grains, the body or shape of any being is just an opportunity to act as per the corridor of the wishes or directions of the Lord. This is just a solid nature and its prime deity is Mahalakshmi. This body will not be removed till it bathes in Viraja River in Vaikuntha.

 

This stanza makes it clear that the present body form or shape of beings is called Linga Deha or the gender body and it is different from Swaroopa Deha or the original form that undergoes, may be, metamorphosis or a sort of transformation into several other beings before assuming the human form. From this human form, the Swaroopa Deha may get salvation or may again end up in cycle of various births and deaths.

 

Vishnurahasya mentions:

‘MOkShADhikAriNAmEva jnAnaishwaryAdayO guNAha|

TEShAmAchChAdayatyEkA tamOgA sA prakeertitA||

Jeevam prati mahAviShNum prAptwA(ss)chChAdayati praBhO|

SA parA prakrutirjnEyA paramAchChAdikA smrutA||

Tatra viShNOrmahABhAga swaguNAchChAdikAm hana|

ParamAchChAdikAm duShTAm vyAGhuTTya cha mahapraBhO|

MOkSham dEhi mahABhAga twadBhaktAnAm mahApraBhO||

‘मॊक्षाधिकारिणामॆव ज्ञानैश्वर्यादयॊ गुणाः।

तॆषामाच्छादयत्यॆका तमॊगा सा प्रकीर्तिता॥

जीवं प्रति महाविष्णुं प्राप्त्वाssच्छादयति प्रभॊ।

सा परा प्रकृतिर्ग्नॆया परमाच्छादिका स्मृता॥

तत्र विश्णॊर्महाभाग स्वगुणाच्छादिकां हन।

परमाच्छादिकां दुष्टां व्याघुट्ट्य च महाप्रभॊ॥

मॊक्षं दॆहि महाभाग त्वद्भक्तानां महाप्रभॊ॥विष्णुरहस्य॥

 

The word “hattihudu” (ಹತ್ತಿಹುದು) clearly states that the body of any being is fully bound. It has absolutely no freedom.              

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