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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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 32 to 35 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 32ರಿಂದ  35ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

Shlokas from 32 to 35 are inter-connected and hence being in sequence.

ಕರಪಲ್ಲವೈಸ್ತರಲಿತೈರ್ಲಲಿತೈರಸಕೃತ್ಕ್ವಣತ್ಕನಕಕಂಕಣಕೈಃ|

ನವರೋಮರಾಜಿವಲಿವಲ್ಗುಮೃದುಪ್ರತನೂದರೈರತಿಮನಾಕ್ತರಲೈಃ||32||

ಕುಚಕುಂಭಪೂರ್ಣತರಕಾಂತಿಸುಧಾರಸಶೇಷಬಿಂದುವಿಸರಚ್ಛವಿಭಿಃ|

ವರಹಾರರಾಜಿಭಿರುತಾನುಪದಂ ಪರಿಲೋಡಿತಾಭಿರಶನೈರುರಸಿ||33||

ಅಪಿ ಲೀಲಯಾ ಕುವಲಯೋಲ್ಲಸಿತೈರಪರೈಃ ಕರೈಃ ಸಹಚರೀನಿಹಿತೈಃ|

ವದನೈಃ ಶುಚಿಸ್ಮಿತಕಟಾಕ್ಷರಸೈಶ್ಚಲಕುಂಡಲೋಲ್ಲಸಿತಗಂಡಯುಗೈಃ||34||

ಪ್ರಗತಾಸು ತಾಸು ರಣಿತೈರಶನಾಮಣಿನೂಪುರೈರಿವ ಪುರಾ ಗದಿತಾಃ|

ಅನುವಿಕ್ಷಿತುಂ ತನುವಿಲಾಸಮಿಮಂ ತರುಣಾ ಭವಂತ್ಯಥ ನಿವೃತ್ತಮುಖಾಃ||35||

KarapallavaistaralitairlalitairaskrutkwaNatkanakakankaNakaihi|

NavarOmarAjivalivalgumrudupratanUdarairatimanAktaralaihi||32||

KuchakumBhapUrNatarakAntisuDhArasashEShabinduvisarachChaviBhihi|

VarahArarAjiBhirutAnupadam parilODitABhirashanairurasi||33||

Api leelayA kuvalayOllasitairaparaihi karaihi sahachareenihitaihi|

Vadanaihi shuchismitakaTAkSharasaishchalakunDalOllasitaganDayugaihi||34||

PragatAsu tAsu raNirairashanAmaNinUpurairiva purA gaditAha|

AnuveekShitum tanuvilAmimam taruNA BhavantyaTha nivruttamuKhAha||35||

करपल्लवैस्तरलितैर्ललितैरसकृत्क्वणत्कनककन्कणैः।

नवरॊमराजिवलिवल्गुमृदुप्रतनूदरैरतिमनाक्तरलैः॥३२॥

कुचकुंभपूर्णतरकांतिसुधारसशॆषबिंदुविसरच्छविभिः।

वरहारराजिभिरुतानुपदं परिलॊडिताभिरशनैरुरसि।।३३॥

अपि लीलया कुवलयॊल्लसितैरपरैः करैः सहचरीनिहितैः।

वदनैः शुचिस्मितकटाक्षरसैश्चलकुंडलॊल्लसितगंडयुगैः॥३४॥

प्रगतासु तासु रणितैरशनामणिनूपुरैरिव पुरा गदिताः।

अनुवीक्षितुं तनुविलासमिमं तरुणा भवन्त्यथ निवृत्तमुखाः॥३५॥

SUMMARY: Later, the pleasant musical sound of the movement of the soft hands of those women wearing gold bangles making continuous sound; their subtle hair lines; most attractive, charming and lean stomach (32); the coral garlands that swing every minute below their breasts; the radiation surrounding their sensuous curves of their body (33); the right hands that are always adorned with red lotus in a sporting posture; the left hands put on the shoulders of their fellow females (34); when the young women adorned with such divine features were slowly treading, their young husbands were looking back every now and then, attracted by the sound of the bangles, chains, garlands and so on, as though they were being called by their respective consorts.   

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

256.      ಪುರುಷನಾಮಕ ಸರ್ವಜೀವರೊ-

                ಳಿರುವ ದೇಹಾಕಾರರೂಪದಿ

                ಕರಣನೀಯಾಮಕ ಹೃಷೀಕಪ ಇಂದ್ರಿಯಂಗಳಲಿ|

                ತುರಿಯನಾಮಕ ವಿಶ್ವ ತಾ ಹ-

                ನ್ನೆರಡು ಬೆರಳುಳಿದುತ್ತಮಾಂಗದಿ

                ಎರಡಧಿಕ ಎಪ್ಪತ್ತುಸಾವಿರನಾಡಿಯೊಳಗಿರ್ದು||10||

            PuruShanAmaka sarvajeevaro-

            Liruva dEhAkArarUpadi

            karaNaneeyAmaka hruSheekapa indriyangaLali|

            TuriyanAmaka Vishwa tA ha-

            nneraDu beraLuLiduttamAngadi

            yeraDaDhika yeppattusAviranADiyoLagirdu||10||

SUMMARY: Sri Hari, who is known as Purusha, is present in every being in their individual shapes and forms. He is present as Hrusheekesha in all the organs; on the head, in the space of twelve fingers, he stays in the name of Turiya and in the seventy-two thousand pulses, he is present as Vishwa.

Hrusheekapa means Sri Hari in the form of Hrusheekesha. “HanneraDuberaLuLiduttamAngadi” means about twelve inches from the tip of nose.

MaanDukaBhAShya describes this aspect as:

 

“ViShNustureeyarUENa dwAdashAntE vyavasThitaha|

MuktAnAm prApyarUpO(s)sau vyavahAE na drushyatE||

“विष्णुस्तुरीयरूपॆण द्वादशाम्शॆ व्यवस्थितः।

मुक्तानां प्राप्यरूपॊsसौ व्यवहारॆ न दृश्यतॆ॥

 

Sri Srinivatirtharu in his explanation states:

 

DwAdasha ityasya mastakamArBhya upari gaganE dwAdashAngulapradEshE ityarTha ityAhuhu| Vastutastu nAsikAmUlamAraBhya upari dwAdashAngulAntE mastakamaDhya ityarThaha|

द्वादश इत्यस्य मस्तकमार्भ्य उपरि गगनॆ द्वादशान्गुलप्रदॆशॆ इत्यर्थ इत्याहुः। वस्तुतस्तु नासिकामूलमारभ्य उपरि द्वादशान्गुलान्तॆ मस्तकमध्य इत्यर्थः।  

 

257.      ವ್ಯಾಪಕನು ತಾನಾಗಿ ಜೀವ ಸ್ವ-

                ರೂಪದೇಹದ ಒಳಹೊರಗೆ ನಿ-

                ರ್ಲೇಪನಾಗಿಹ ಜೀವಕೃತ ಕರ್ಮಗಳನಾಚರಿಸಿ|

                ಶ್ರೀ ಪಯೋಜ ಭವೇರರಿಂದ ಪ್ರ-

                ದೀಪವರ್ಣ ಸ್ವಮೂರ್ತಿಮಧ್ಯಗ

                ತಾ ಪೊಳೆವ ವಿಶ್ವಾದಿರೂಪದಿ ಸೇವೆ ಕೈಕೊಳುತ||11||

            VyApakanu tAnAgi jeeva swa-

            rUpadEhada voLahorage ni-

            rlEpanAgiha jeevakruta karmagaLanAcharisi|

            ShreepayOja BhavErarinda pra-

            deepavarNa swamUrtimaDhyaga

            tA poLeva vishwAdirUpadi sEve kaikoLuta||11||

SUMMARY: Sri Hari is present in the interior as well as the exterior of the body of beings; yet, he is untouched and uninfluenced by the acts of respective body. Being pleasantly served by Lord Brahma, Sri Lakshmi and others, he stays gloriously in Vishwa and other forms at the center of various other forms.   

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 30 and 31 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 30, 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

 

ಸಮತೀತವಿದ್ರುಮಭುವಾಂ ಸುದೃಶಾಂ ಪದಪಲ್ಲವಾಗ್ರ್ಯನಖರಕ್ತರುಚೀಃ|

ಪರಭಾಗತಃ ಸ್ಫಟಿಕಕುಟ್ಟಿಮಭೂಃ ಪ್ರಕಟೀಕರೋತಿ ನ ಪುರಾ ಪ್ರಕಟಾಃ||30||

SamateetavidrumaBhuvAm sudrushAm padapallavAgryanaKharaktarucheehi|

ParaBhAgataha sPhaTikakTTimaBhUhu prakaTeekarOti na purA prakaTAha||30||

समतीतविद्रुमभुवां सुदृशां पदपल्लवाग्र्यनखरक्तरुचीः।

परभातः स्फटिककुट्टिमभूः प्रकटीकरॊति न पुरा प्रकटाः॥३०॥

SUMMARY: The footprints of those women of good looks, which were initially dull and translucent that were appearing on the coral-laid paths that they were crossing and the brightness of red nails looked on the crystal-covered road gradually showed perfect reflection.

The word “ParaBhAga” means the swelling or exuberance of one character prompted by the presence of a related character. For example, the nylon threads embossed on a white clothe.

The shine on the nails of those women were red. When they walked on the coral-covered road, the reflection was not very clear. But, when they were walking on crystal roads, the reflection of the red nails was very clear.

It becomes clear in this stanza that the road in Vaikuntha are laid with coral, crystal and other precious stones.

 

ಹರಿಣೀದೃಶಾಂ ನಿವಸನಾನಿ ಬೃಹತ್ಸುನಿತಂಬಬಿಂಬರುಚಿರೋರುರುಚಾ|

ಶಬಲದ್ಯುತೀನಿ ಮದನಸ್ಯ ಜಗಜ್ಜಯವೈಜಯಂತ್ಯ ಇತಿ ನಿಶ್ಚಿನುಮಃ||31||

HarNeedrushAm nivasanAni bruhatsunitambabimbaruchirOruruchA|

Shabaladyuteeni madanasya jagajjavayaijayantya iti nishchinumaha||31||

हरिणीदृशां निवसनानि बृहत्सुनितंबबिंबरुचिरॊरुरुचा।

शबलद्युतीनि मदनस्य जगज्जयवैजयन्त्य इति निश्चिनुमः॥३१॥

SUMMARY: The grand and pleasing clothes swinging on the great and buxom posteriors (buttocks) of the deer-eyed women there are nothing less than the victory posts of Lord Manmatha, the victor of universe.  

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

255.      ಬಿಂಬ ಜೀವಾಂಗುಷ್ಟಮಾತ್ರದಿ

                ಇಂಬುಗೊಂಡಿಹ ಸರ್ವರೊಳು ಸೂ-

                ಕ್ಷ್ಮಾಂಬರದಿ ಹೃತ್ಕಮಲಮಧ್ಯನಿವಾಸಿಯೆಂದೆನಿಸಿ|

                ಎಂಬರೀತಗೆ ಕೋವಿದರು ವಿ-

                ಶ್ವಂಭರಾತ್ಮಕ ಪ್ರಾಜ್ಞ ಭಕ್ತಕು-

                ಟುಂಬಿ ಸಂತೈಸುವನು ಈ ಪರಿ ಬಲ್ಲ ವಿಬುಧರಿಗೆ||8||

            Bimba jeevAnguShTamAtradi

            imbugonDiha sarvaroLu sU-

            kShmAmbaradi hrutkamalamaDhyanivAsiyendenisi|

            Yembareetage  kOvidaru vi-

            shwamBharAtmaka prAjna Bhaktaku-

            Tumbi santaisuvanu yee pari balla vibuDharige||8||

SUMMARY: Sri Hari, who is in the form of reflection, stays in everyone like a tiny toe to be known as resident of the lotus heart (Hrutkamalanivasi) and resides in the blue sepulcher. The knowledgeable call him as Vishwambhara, Atma (soul), Prajna (epitome of supreme knowledge). Sri Hari looks after those possessing such knowledge.

 

The form of Sri Hari seen in the cosmic Ocean of Milk and the form in which he exists in the lotus heart of beings are one and the same and thinking in this way is another kind of worship.

 

ShwEtadweepagatO hyAtmA hrutpadmEShu vyavasThitaha|

TayOraikyam vijAneeyAchchintanam paramArchanam||

TureeyarUpENa dwAdashAntE vyavasThitaha| — MAnDUkaBhAShya

श्वॆतद्वीपगतॊ ब्यात्मा हृत्पद्मॆशु व्यवस्थितः।

तयॊरैक्यं विजानीयच्चिन्तनं परमार्चनम्॥

तुरीयरूपॆण द्वादशान्तॆ व्यवस्थितः। — मान्डूकभाष्य

 

Imagining or believing or thinking that Sri Hari exists in the body in the form of physical toe and in the heart he exists in the form of life toe is also a way that leads to salvation.

 

‘DEhAnguShThamitO dEhE jeevAnguShThamitO hrudi|

Jeevasya sat u vijnEyO jeevAd BhEdEna muktayE||KAThakaBhAShya

Jeevahrutkamalasyaiva karNikAyAm ramApatihi|

JeevAnguShThapramANEna vartatE hyAtmanAmavAn||AaDhyAtmamAlA(33)

’दॆहान्गुष्ठमितॊ दॆहॆ जीवान्गुष्ठमितॊ हृदि।

जीवस्य स तु विज्ञॆयॊ जीवाद् भॆदॆन मुक्तयॆ॥काठकभाष्य

जीवहृत्कमलस्यैव कर्णिकायां रमापतिः।

जीवान्गुष्ठप्रमाणॆन वर्ततॆ ह्यात्मनामवान्॥आध्यात्ममाला(३३)   

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 28 and 29 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 28, 29ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 28 and 29  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 28, 29ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

 

ಅರುಣಾಶ್ಮವರ್ಣತನವಸ್ತನವಃ ಶುಭಹಾರಸನ್ನಿಭರುಚೋsತ್ರ ಪರಾಃ|

ಹರಿನೀಲನೀಲರುಚಯೋsಪ್ಯಪರಾಃ ಪ್ರಕಟೀಭವಂತಿ ವಿವಿಧಾಭರಣಾಃ||28||

AruNAshmavarNatanavastanavaha shuBhahArasanniBharuchO(s)tra parAha|

HarineelaneelaruchayOpyaparAha prakaTeeBhavanti viviDhABharaNAha||28||

अरुणाश्मवर्णतनवस्तनवः शुभहारसन्निभरुचॊsत्र पराः।

हरिनीलनीलरुचयॊप्यपराः प्रकटीभवन्ति विविधाभरणाः॥२८॥

SUMMARY: Among those in Vaikuntha, there are some people with red complexion appear like the beeds Padmaraga, some are glittering in white colour reminiscent of garland of bees/pearls; some others have blue complexion reminiscent of blue beeds Indraneela and in this manner, every one is adorned with varieties of jewels and ornaments.

ಸುಚಿರದ್ಯುತೀರ್ದಧತಿ ಸೂಕ್ಷ್ಮತರಂ ಸ್ವಯಮಂಬರಂ ಚ ಖಲು ಬಿಭ್ರತಿ ಯಾಃ|

ಶುಕನಿಃಸ್ವನಾ ಧ್ರುವಮಿಮಾ ಅಪರಾಃ ಸುಪಯೋಧರಾ ಜಲಧರಾವಲಯಃ||29||

SuchiradyuteerdaDhati sUkShmataram swayamambaram cha Khalu BiBhrati yAha|

ShukanihsswanA DhruvamimA aparAha supayODharA jalaDharAvala||29||

सुचिरद्युतीर्दधति सूक्ष्मतरं स्वयमम्बरं च खलु बिभ्रती याः

शुकनिःस्वना ध्रुवमिमा अपराः सुपयॊधरा जलधरावलयः॥२९॥

SUMMARY: Those young dames, who are dazzling with eternal brightness, wearing the subtlest sky as clad and glowing like cluster of clouds appear like another huge cluster of clouds and appear like a serial of clouds.

The word Ambara means sky as well as clothes; Payodhara means breasts and clouds.

The brightness of clouds is not constant. But the brightness of young women in Vaikuntha is permanent or eternal. Bhavaprakashika explains: AnyA asuchiradyuteervidyutO daDhati|

The cluster of clouds do not wear any clothes nut look as though they are well-dressed and their sound is not similar to that of parrots; their sound is that of Great Drum; Cluster of clouds are filled with pure water and women have breasts -  SupayODharAha sukuchAha sujaladharAshcha.

The entire description of women in Vaikuntha in this stanza symbolically states that women there are always charming like teenage girls.    

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