(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA /

ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ    

Sri Hari in cause and consequence/ಕಾರ್ಯಾಕಾರಣಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿ

53.          ಭಾರ್ಯರಿಂದೊಡಗೂಡಿ ಕಾರಣ-

                ಕಾರ್ಯವಸ್ತುಗಳಲ್ಲಿ ಪ್ರೇರಕ-

                ಪ್ರೇರ್ಯರೂಪಗಳಿಂದ ಪಟತಂತುಗಳವೋಲಿರ್ದು|

                ಸೂರ್ಯಕಿರಣಗಳಂತೆ ತನ್ನಯ

                ವೀರ್ಯದಿಂದಲಿ ಕೊಡುತ ಕೊಳುತಿಹ-

                ನಾರ್ಯರಿಗೆ ಈತನ ವಿಹಾರವು ಗೋಚರಿಪದೇನೋ||9||

            BhAryarindoDagUDi kAraNa-

            kAryavastugaLalli prEraka-

            prEryarUpagaLinda paTatantugaLavOlirdu|

            SUryakiraNagaLante tannaya

            Veeryadindali koDuta koLutiha-

            nAryarige yeetana vihArahu gOcharipadEnO||9||

SUMMARY: Along with his wives Sree, Bhoo and Durga, Lord Hari manifests in everything that is seen or viewed in the world as cause and/or consequence and remains as the motivating and motivated force behind all actions and reactions like the cloth and the yarn; he bestows everything to the world on his own capacity like the rays of Sun; he also receives everything. Can his sojourn be seen and understood by those without the basic sense?

The yarn or thread should be understood as the “causing objects” and the cloth, the final output, should be perceived as the “consequence”. The “PaTarUpa” in the above stanza refers to the manifestation of Lord Hari in the animate and inanimate beings or things or objects. He is the force behind anything that happens in the world and does not happen in the world. Unless he wishes, nothing can move, act or react.

The rays of Sun suck the water during the northward journey of the Sun called Uttarayana, and releases the same water as rains during the southward journey of the Sun or the Dakshinayana. Similarly, Lord Hari keeps on doing things on his own will. This journey of Lord Hari is seldom understood by those not possessing the basic knowledge of Hari.

He worships and gets worshipped too/ಶ್ರೀ ಹರಿಯು ಪೂಜನೀಯ ಹಾಗೂ ಪೂಜಕನಾಗಿ ಫಲ ನೀಡುವನು

54.        ಜನಕ ತನ್ನಾತ್ಮಜಗೆ ವರಭೂ-

                ಷಣದುಕೂಲವ ತೊಡಿಸಿ ತಾ ವಂ-

                ದನೆಯ ಕೈಕೊಳುತವನ ಹರಸುತ ಹರುಷಬಡುವಂತೆ|

                ವನರುಹೇಕ್ಷಣ ಪೂಜ್ಯಪೂಜಕ-

                ನೆನಿಸಿ ಪೂಜಾಸಾಧನಪದಾ-

                ರ್ಥನು ತನಗೆ ತಾನಾಗಿ ಫಲಗಳನೀವ ಭಜಕರಿಗೆ||10||

            Janaka tannAtmajage varaBhU-

            ShaNadukUlava toDisi tA van-

            Daneya kaikoLutavana harasuta haruShabaDuvante|

            VanaruhEkShaNa pUjyapUjaka-

            Nenisi pUjAsAdhanapadA-

            rThanu tanage tAnAgi PhalagaLaneeva Bhajakarige||10||        

SUMMARY: Like a father presents and makes his son wear attractive attire, silk clothes, gets saluted by him (son), blesses him and feels very happy, PundareekAkSha Sri Hari plays the role of worshipper and the worshipped, becomes the various material offered to him in the worship and then grants the desires to his devotees, which is the result of the worship and devotion.

Sri Jagannatha Dasaru has deftly explained in this stanza that the devotion, worship, prayer, salutation, offerings of flower, betel leaf and so on are the material in which Lord Hari stays, gets them offered by the devotee by being in the heart of the devotee. A father makes his son salute and then blesses the son. This does not mean that the father does not bless without being saluted. Lord Hari is likened to a father to make everyone understand the sequence. The following except from Yogadeepika (10/45-48) substantiates the matter further:  

PUjOpahArarUpEShu ganDhapuShpAdivastuShu|

SThitO ViShNuhu pUjyabimbAgatam swAtmAnamEva hi||

GanDhapuShpAdirUpENa sweekuryAt ParamEshwaraha|

PUjakAntargatO ViShNuhu pUjyabimbagatO Harihi||

PUjyapUjakarUpENa BhOktaBhOjyAtmanA taThA|

RamatE HarirEvaikaha kreeDayA ParamEshwaraha||

YEvam sanchintya manasA sarvatra Jagadeeshwaram|

PUjayEjjagatAmeesham yaThAviBhavamarchakaha||

ಪೂಜೋಪಹಾರರೂಪೇಷು ಗಂಧಪುಷ್ಪಾದಿವಸ್ತುಷು|

ಸ್ಥಿತೋ ವಿಷ್ಣುಃ ಪೂಜ್ಯಬಿಂಬಾಗತಂ ಸ್ವಾತ್ಮಾನಮೇವ ಹಿ||

ಗಂಧಪುಷಾದಿರೂಪೇಣ ಸ್ವೀಕುರ್ಯಾತ್ ಪರಮೇಶ್ವರಃ|

ಪೂಜಕಾಂತರ್ಗತೋ ವಿಷ್ಣುಃ ಪೂಜ್ಯಬಿಂಬಗತೋ ಹರಿಃ||

ಪೂಜ್ಯಪೂಜಕರೂಪೇಣ ಭೋಕ್ತಭೋಜ್ಯಾತ್ಮನಾ ತಥಾ|

ರಮತೇ ಹರಿರೇವೈಕಃ ಕ್ರೀಡಯಾ ಪರಮೇಶ್ವರಃ||

ಏವಂ ಸಂಚಿಂತ್ಯ ಮನಸಾ ಸರ್ವತ್ರ ಜಗದೀಶ್ವರಮ್|

ಪೂಜಯೇಜ್ಜಗತಾಮೀಶಂ ಯಥಾವಿಭವಮರ್ಚಕಃ||

Every living being is not at all free. Unless Lord Hari empowers, wishes or allows a being to think, act or react, every being is like a person in the coma stage. The minutest particle of ‘ego’ in the being wreaks havoc on human mind. Earlier one understands this secret the better. Otherwise, human beings shift from one doom to another and the journey becomes infinite. This has been very clearly explained by Sri Jagannatha Dasaru in this entire master piece.

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SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

33. Gokarna (continued…)/ಗೋಕರ್ಣ (ಮುಂದುವರಿದುದು)

ಪೂರ್ಣೇಂದುವರ್ಣ ಗೋಕರ್ಣಾಕಾರ ಮಾರಭಯಂಕರ|

ಭವಾಯ ಭವ ಮೇ ದೇವ ಭವಾನೀಪ್ರಿಯ ಶಂಕರ||82||

PUrNEnduvarNa GOkarNAkAra mAraBhayankara|

BhavAya Bhava mE dEva BhavAneepriya Shankara||82||

SUMMARY: Oh Lord Shankara, the beloved husband of Goddess Parvati, with a complexion reminiscent of full moon, you have a form that appears like an ear of cow; you are a threat to Lord Manmatha (God of Love and Romance); please be the force to trigger my welfare.

This prayer is made by Sri Vadirajaru on behalf of the devotees. Hence, the stanza can be recited by anyone while offering prayer to Lord Shiva.

Prayer to Lord Shiva and Lord Ganesha/ಈಶ್ವರ ಮತ್ತು ಗಣಪತಿಗೆ ಪ್ರಾರ್ಥನೆ

ದುಷ್ಟಾನಾಂ ವಿಘ್ನಕರ್ತಾ ಸುಚರಿತಸುಜನಸ್ತೋಮವಿಘ್ನಾಪಹರ್ತಾ

ತಸ್ಮಾದ್ವಿಘ್ನಾಧಿಪೋ(s)ಹಂ ಮತ ಇತಿ ಸುಧಿಯಾಂ ಸ್ಪಷ್ಟಮಾಜ್ಞಾಪನಾಯ|

ಪೌಲಸ್ತ್ಯೇಚ್ಛಾಂತರಾಯಃ ಸುರಮುನಿನಿಕರಾಭೀಷ್ಟಸಂಪ್ರಾಪ್ತ್ಯುಪಾಯಃ

ಶ್ರೇಯೋ ವಿಘ್ನಾಧಿರಾಜಃ ಪ್ರದಿಶತು ಸತತಂ ಭೂರಿ ಗೌರೀತನೂಜಃ||83||

DuShTAnAm viGhnakartA sucharitasujanastOmaviGhnApahartA

TasmAdviGhnADhipO(s)ham mata yiti suDhiyAm spaShTamAjnApanAya|

PaulastyEchChAntarAyaha suramunikarABhIShTasamprAptyupAyaha

ShrEyO viGhnADhirAjaha pradishatu satatam BhUri GaureetanUjaha||83||

SUMMARY: “I Lord Ganesha, have earned the name of Vighnakarta or destroyer of obstacles, am a threat to wicked people; I remove all obstacles that may trouble the virtuous people and that is why I have been called Vighneshwara”. To establish this phenomenon as true and to make it very clear for the scholarly, Lord Ganesha manifested here. To make the goddesses and virtuous people happy, to fulfill their desires, prevented Ravana, who was born in the family of Pulastya, from carrying away the Linga, Lord Ganesha manifested here and may Lord Ganesha make me achieve whatever I have desired.

There are different legends related to the presence of Lord Ganesha at Gokarna.

The different versions of the same story is believed to be there because several Yugas have gone by and in each Yuga, the same sort of story keeps repeating.

The most popular legend for manifestation of Lord Rudra and Lord Ganesha is as follows:

Once, the mother of Ravana, was worshipping Lord Rudra on the sea shore. She had prepared a form of Linga in sand. Unfortunately for her, giant waves appeared on the shores where Ravana’s mother was worshipping Linga. The waves destroyed the Linga that was being worshipped by Ravana’s mother. She felt it very bad and was weeping aloud when Ravana came to her. He then did penance, met Lord Rudra in person and sought the Atmalinga for worship by his mother. Lord Rudra, despite objection from Goddess Parvati, gave away the Atmalinga, the original Linga into which Lord Rudra had transformed, to Ravana with a condition that he should not keep the Linga anywhere. If he were to keep the Linga on the ground, anywhere, on his way to Lanka, the Atmalinga would not join Ravana.  Ravana agreed and was carrying the Atmalinga to Lanka. On his way, near the sea shore in Gokarna, he observed that the Sun was going to set. Ravana had to perform Sandhyavandana. He could not perform Sandhyavandana by holding the Linga with both hands. He was trying to handover the Linga to someone till he could perform the Sandhyavandana. Lord Ganesha, who was seen on the sea shore by Ravana, appeared there. Ganesha assumed the form of a cowboy. Ravana sees the cowboy and asks him to hold the Atmalinga till he could complete the Sandhyavandana. However, Ganesha, in the guise of the boy, said that he would call the name Ravana thrice, if he felt that he could no longer hold the Linga. Ravana agreed and went on to perform Sandhyavandana. Lord Ganesha began calling Ravana when the latter was about to complete the Sandhyavandana. Before Ravana could reach Ganesha, the latter had grounded the Linga, which is said to be still there in Gokarna.

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)

SRI RAGHAVENDRA SWAMY’S

SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)  

Killing of Dundubhi/ದುಂದುಭಿಯ ಸಂಹಾರ

Demon Dundubhi assumed the form of a bull and he had the strength that was equal to the strength of one thousand elephants. He did penance and secured several boons from different deities. Therefore, he was proud of his power and tempted Varuna to fight. But Varuna told Dundubhi: “I am not capable of fighting against you. Go to Himavantha, the father-in-law of Lord Rudra.” Dundubhi went to Himavantha and smashed several towers on Mount Himalaya. Himavantha told Dundubhi: “Oh Dundubhi, I am a shelter for many kind-hearted and calm Rishis. I have no knowledge of war or battlefield. Vali, who is residing in Kishkindha, is a very strong person and he can fight against you. Therefore, you may go to him.” Accordingly, Dundubhi reached Kishkindha, roared at the entrance and destroyed many towers and mansions in that city. Enraged by the act of Dundubhi, Vali fought with Dundubhi  and killed him. Later, Vali threw the giant body of dead demond Dundubhi for a distance of one yojana. The place where the body of Vali fell was very close to the hermitage of Matanga Rishi. Seeing the blood soaked body of Dundubhi, Matanga Rishi was infuriated and cursed Vali: “Vali should not come for about one yojana distance around my Ashram. If at all he comes, he will die immediately. Even if his ministers come there, I will curse them too.” From then on, Vali and his ministers stopped thinking about that region. That place is called Mount Rushymuka, where Sugreeva started living without the fear of being attacked by Vali. All these details have been indicated by the words Vali and Sugreeva in this sixth stanza by Sri Raghavendra Swamigalu.

Although Sugreeva had found a place to live, he was worrying because he could not go beyond that one yojana distance. He was in search of a person who could relieve him from this perennial penury. Only Narayana could relieve Sugreeva in this regard. That is why, he was waiting to see Rama.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 32 TO 35(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 32 TO 35(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Description of the stomach/ಉದರದ ವರ್ಣನೆ

ತನುನಿಮ್ನಸುನಾಭಿಶೋಭಿತೇ ವಲಿಭೇ ವಾರಿಜನಾಭ ಆದಧೇ|

ಪ್ರತನಾವತಿಸುಂದರೇ ಮೃದಾವುದರೇ(s)ಸ್ಮಿನ್ ಜಗದಂಡಮಂಡಲಮ್||32||

TanunimnasunABhishOBhitE valiBhE vArijanABha AdaDhE|

PratanAvatisundarE mrudAvudarE(s)smin jagadanDamanDalam||32||

SUMMARY: Sri Vedavyasa, who is also known as Padmanabha, is wearing the entire Brahmanda or the universe; his stomach is very thin; the naval is deep and very good; the stomach has frills; it is very attractive and pleasing to the eyes; and it is very soft.

An important aspect to note is that despite carrying the entire universe, the stomach of Lord Narayana or Sri Vedavyasa, is very thin.

Dwadasha Stotra describes the stomach of Lord Narayana as:

Udaram chintyameeshasya tanutvE(s)pyaKhilamBharam|

ValitrayAnkitam nityamupagUDham shriyaikayA||

ಉದರಂ ಚಿನ್ತ್ಯಮೀಶಸ್ಯ ತನುತ್ವೇ(s)ಪ್ಯಖಿಲಂಭರಮ್|

ವಲಿತ್ರಯಾಂಕಿತಂ ನಿತ್ಯಮುಪಗೂಢಂ ಶ್ರಿಯೈಕಯಾ||

Description of the heart/ವಕ್ಷಸ್ಥಳದ ವರ್ಣನೆ

ಹೃದಯೇ ಕೃತಸಜ್ಜನೋದಯೇ ಸುವಿಶಾಲೇ ವಿಮಲೇ ಮನೋಹರೇ|

ಉಭಯಂ ವಹತಿ ತ್ರಯೀಮಯಂ ಭಗವಾನ್ ಬ್ರಹ್ಮಸುಸೂತ್ರಮುತ್ತಮಮ್||33||

HrudayE krutasajjanOdayE suvishAlE vimalE manOharE|

UBhayam vahati trayeemayam BhagavAn BrahmasusUtramuttamam||33||

SUMMARY: Sri Vedavyasaru, who is the epitome of Vedas, who provides prosperity to the virtuous, adores a vast, wide and pure heart; in his pure heart, Sri Vedavyasaru is wearing two types of Brahmasutra.

The two types of Brahmasutra referred in this stanza is: the sacred thread he wears across the chest; the other Brahmasutra is the Brahmameemamsa, which is the conclusive interpretation of Vedas.

The “heart” mentioned in this stanza refers to both external and internal heart.

Description of necklace/ಕೌಸ್ತುಭದ ವರ್ಣನೆ

ಅಸಮೇ(s)ನಧಿಕೇ ಸುಸಾಧಿತೇ ನಿಜತಾತೇ ರವಿರಾಶಿದೀಧಿತಿ|

ಪ್ರದದೌ ಸ ತ್ರಿಜಗಜ್ಜಯಧ್ವಜಂ ವಿಧಿರೇತದ್ಗಲಸಂಗಿಭೂಷಣಮ್||34||

AsamE(s)naDhikE susADhitE nijatAtE ravirAshideeDhiti|

Pradadau sa trijagajjayaDhwajam viDhirEtadgalasangiBhUShaNam||34||

SUMMARY: Lord Brahma has surrendered to Sri Vedavyasaru, a necklace called Kaustubha, which is like a victory flag and is shining like Sun’s radiation, for making him (Lord Brahma) aware that there is none to match his father Sri Narayana and that Sri Narayana is the supreme and greatest Lord of the universe.

“Kaustubha”, the celestial necklace, worn by Sri Vedavyasaru is the proof that he is the incarnation of Lord Narayana.  

Description of the palms/ಹಸ್ತಗಳ ವರ್ಣನೆ

ಅರಿವಾರಿಜಲಕ್ಷಣೋಲ್ಲಸತ್ಕುಮಾರಾರುಣಪಾಣಿಪದ್ಮಯೋಃ|

ಪೃಥುಪೀವರವೃತ್ತಹಸ್ತಯೋರುಪಮಾಂ ನೈವ ಲಭಾಮಹೇ(s)ನಯೋಃ||35||

ArivArijalakShaNOllastkumArAruNapANipadmayOho|

PruThupeevaravruttahastayOrupamAm naiva laBhAmahe(s)nayOho||35||

SUMMARY: No other palm that is similar to that of Sri Vedavyasaru can be seen; the palms of Sri Vedavyasaru are adorned with symbols of conch and disc; they are soft like red lotus; it is bulging, strong and round-shaped.

The symbols of conch and disc can only be seen in the palms of Lord Narayana. These symbols are also seen in the lower part of the feet of Lord Narayana.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA /

ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ    

Lord Sri Hari in four physical forms/ತನುಚತುಷ್ಟಯಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿ

51.        ತನುಚತುಷ್ಟಯಗಳೊಳು ನಾರಾ-

                ಯಣನು ಹೃತ್ಕಮಲಾಖ್ಯಸಿಂಹಾ-

                ಸನದೊಳನಿರುದ್ಧಾದಿರೂಪಗಳಿಂದ ಶೋಭಿಸುತ|

                ತನಗೆ ತಾನೇ ಸೇವ್ಯಸೇವಕ-

                ನೆನಿಸಿ ಸೇವಾಸಕ್ತಸುರರೊಳ-

                ಗನವರತ ನೆಲಸಿರ್ದು ಸೇವೆಯ ಕೊಂಬನವರಂತೆ||7||

            TanuchatuShTayagaLoLu NArA_

            rAyaNanu hrutkamalAKhyasihmA-

            sanadoLanirudDhAdirUpagaLinda shOBhisuta|

            Tanage tAnE sEvyasEvaka-

            Nenisi sEvAsaktasuraroLa-

            Ganavarata nelasirdu sEveya kombanavarante||7||

SUMMARY: In the throne named lotus-heart of his, Sri Narayana blazes in four physical forms such as Aniruddha; he is the servant as well as the served; he eternally stays within the deities and serves them in accordance with their eligibility.

The four physical forms mean the Swarupadeha (original physical form or shape), Lingadeha or the gender form, the Aniruddha form and the giant form (Sthoola Deha); Sri Jagannatha Dasaru explains 0the manner in which Lord Hari stays in these forms later.

This stanza further establishes the fact that Lord Hari is unquestioned, supreme God with infinite liberty, which is beyond comprehension, description or imagination. Only Lord Vayu has the most comprehensive knowledge of this concept.

Lord Sri Hari in three phases/ಅವಸ್ಥಾತ್ರಯಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿ

52.        ಜಾಗರಸ್ವಪ್ನಂಗಳೊಳು ವರ-

                ಭೋಗಿಶಯನ ಬಹುಪ್ರಕಾರ ವಿ-

                ಭಾಗಗೈಸಿ ನಿಂಶಜೀವರ ಚಿಚ್ಛರೀರವನು|

                ಭೋಗವಿತ್ತು ಸುಷುಪ್ತಿಕಾಲದಿ

                ಸಾಗರವ ನದಿ ಕೂಡುವಂತೆ ವಿ-

                ಯೋಗರಹಿತನು ಅಂಶಗಳ ಏಕತ್ರವೈದಿಸುವ||8||

            JAgaraswapnangaLoLu vara-

            BhOgishayana bahuprakAra vi-

            BhAgagaisi niramshajeevara chichChareeravanu|

            BhOgavittu suShuptikAladi

            sAgarava nadi kUDuvante vi-

            yOgarahitanu amshagaLa Ekatravaidisuva||8||

SUMMARY: In his conscious and dreaming phases, Lord Sri Hari, who is resting on the special Serpent (Shesha), splits the corporal bodies of beings into several parts, provides them with comforts and luxury; during that empty (SuShupti) phase, like the rivers join together, Sri Hari integrates all those parts into one single form or shape.

The beings, animals and humans, can enjoy the various phases of life, conceive the emotions and react only after Lord Hari splits their bodies into several parts or pieces and empower each part to sense and react, enjoy and experience different situations or phases.

AnamshasyApi jeevasya viBhAgam bahuDhA Harihi|

KrutwA BhOgAn pradAyaiva chaikyamApAdayEt punaha||

ಅನಂಶಸ್ಯಾಪಿ ಜೀವಸ್ಯ ವಿಭಾಗಂ ಬಹುಧಾ ಹರಿಃ|

ಕೃತ್ವಾ ಭೋಗಾನ್ ಪ್ರದಾಯೈವ ಚೈಕ್ಯಮಾಪಾದಯೇತ್ ಪುನಃ||

The word SuShupti is briefly defined as “PradEsha vishEShAvasThitamanaha samyOgaha SuShuptihi” In other words, it is a phase of emptiness when the mind is completely blank and the body is inert. It can be compared to Coma stage and there is no connectivity between the mind and body. The mind is unable to even dream.

Lord Hari unites the various parts of the body when it reaches or attains the Sushupti stage or phase. At this instance, the body and mind loses the capacity to experience the comfort or absence of it; it loses the capacity to understand or differentiate between existence and non-existence. These concepts have been explained in MAnDUkOpaniShat.

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