jagadish pandit prabhu.

 "Shri Jagadish Pandit was the savior of the world. He was a thundercloud of Krishna prema who rained showers of mercy upon everyone.  (CC Adi 11.30)

    Shri Jagadish Pandit took birth in Gohati.  His father's name was Shri Kamalaksha Bhatta, and he was the son of Bhatta Narayana. Jagadish Pandit's father and mother were both great devotees of Lord Vishnu. After they passed away, Jagadish Pandit, along with his wife, went to live near the Ganges. Jagadish Pandit's wife was named Dukhini Devi. Jagadish Pandit's younger brother, Mahesh Pandit also wanted to live near the Ganges, and so he accompanied them on their journey. They moved nearby the house of Shri Jagannatha Mishra, in Mayapura.

     In Bhaktivinod Thakur's Anubhashya commentary on Caitanya Caritamrita, (CC Adi 11.30) there is further information about Jagadish Pandit: "He lived in the village of Yashora Gram in the district of Nadia near the Chakadoha railway station.  Shri Gaurasundara ordered Jagadish Pandit to preach the glories of the holy name of Krishna in Jagannatha Puri.  On the order of Mahaprabhu, he went to Puri and there, taking permission from Lord Jagannatha, brought a Shri Murti of Jagannatha back to Yashora Grama, where the deity was installed. It is said that Jagadish Pandit carried him on a stick. At present the stick used to bear the Jagannatha deity by Jagadish Pandit is on display at the Jagannatha temple in Yashora Gram."

     Shri Gaurasundara and Shri Nityananda Prabhu used to visit Yashora Gram from time to time and hold sankirtan festivals. Shri Jagadish Pandit had a son named Ramabhadra Goswami.   At the temple in Yashora Grama there are deities of Jagannatha Dev, Shri Radha-Vallabha, and Gaura Gopal.  It is said that the Gaura Gopal deities were installed by Jagadish Pandit's wife, Dukhini Devi.  The Gaura Gopal deities are a yellow color.  It is said that once, after holding a festival at the house of Jagadish Pandit for many days, Shri Gaurasundara was about to depart for Puri. Jagadish Pandit's wife was overwhelmed with the pain of separation.  At that time, Shri Gaurasundara gave her the Gaura Gopal murtis, saying, "I shall live eternally in your home in my deity form." The Gaura Gopal murtis have been worshiped ever since that time.

     According to the Gaura-Ganoddesh Dipika: "Some say that in Krishna-lila Jagadish Pandita and Hiranya were  formerly  the nagapatnis, wives of the serpent Kaliya. Others, however, are of the opinion that Jagadish Pandit was formerly a dancer named Chandrahas. They say that just as Chandrahas used to take pleasure in dancing before Lord Krishna, Jagadish Pandit used to enjoy dancing in the sankirtan party of Shri Chaitanya."

     Once, when Chaitanya Mahaprabhu was a little boy, he came to the house of Jagadish and Hiranya on Ekadashi and made them feed him grains. This is described in Chaitanya Bhagavata: "The Lord said, 'If you want me to live, then take me to the house of the two brahmanas, Hiryana and Jagadish.  They are devotees, and they have prepared a nice offering for the Lord. Although the devotees must fast on Ekadashi, Vishnu is not bound by such a restriction.  He eats what He wants. If I eat the entire offering to Vishnu made by those devotees, I shall be able to live, otherwise not."

     One day, baby Nimai was crying without cessation. Everyone said, "Boy! What do you want? Whatever you want you shall get. The boy said, "Today is Ekadashi. At the house of Hiranya and Jagadish many wonderful offerings of bhoga have been made. If I can eat all these nice things, I will be happy." Hearing the impossible demands of the child, Shri Sachimata struck her head with her hand in amazement. Everyone else was astonished to hear the child's words, and then they all smiled. "How does a child know what is Ekadashi?"  The ladies said, "Little boy! If you stop your tears, we shall see that you get what you want."  When Jagadish Pandit and Hiranya heard the sweet and charming words of the boy, they were completely satisfied, and let him eat the Lord's offering to his heart's content, even though it was Ekadashi, a day on which devotees fast from grains. Jagadish and Hiranya were great friends of Jagannatha Mishra.  They had previously known that the Supreme Lord Hari had taken birth as the son of Jagannatha Mishra. Thus, they were more than happy to satisfy whatever demands Nimai had.  They therefore jokingly told the boy, "Little boy! You have eaten what was meant for Krishna!" And as little Gaurasundara ate his rice to his heart's content, Jagadish and Hiranya saw revealed before them the form of baby Krishna Himself. He had a complexion the color of a new monsoon cloud, his effulgence was brilliant as lightning, and his head was decorated with a beautiful peacock feather. In this way, Shri Gaurasundara manifest a wonderful miracle before Hiranya and Jagadish as he sat and ate his rice with great bliss.  Upon seeing that wonderful form, Hiranya and Jagadish were filled with transcendental ecstasy and began chanting "Hari! Hari!"

     It was probably after Mahaprabhu's sannyasa that Hiranya and Jagadish left Mayapura and went to live in Yashora Gram.  Every yearhe would accompany the devotees from Bengal who would to go to Puri to see Shri Chaitanya Mahaprabhu for the Rathayatra festival.  He was also present at Nityananda Prabhu's  yogurt and chipped rice sankirtan festival in Panihati.

     The thirteenth day after the full moon in the month of Pausha marks the passing of Shri Jagadish Pandit Prabhu.

no constrain

One who relies on the Lord has no cause for grief;
As the gracious consort of Sri will shield him in every way;
The servant of a thoughtful master is in no way perturbed;
The wife of a good man knows no discord;
When the father is attentive the son has no worry;
When the lands yield a rich crop there can be no want;
A mighty king knows no fearof an attack from any foe;
One who is blessedwith riches does not face any want;
The righteous who do not know what it is to sin;
A pure at heart need fear no harm;
He who has a spiritual teacher lacks nothing;
One who is sure of salvation is not deluded by mirages;
As Sri Venkateswara is with us for ever ensuring our good;
We His devotees need know no constrain.

Remembered every day mama sarvam.

Ramanujacharya says the vision has to remembered everyday atleast once so as to sustain oneself.
Tatascha pratyaham atmo jjeevanya evamanusmarathe.
The divya kataksha of Perumal pleases the entire world. The beautiful words that come out of his mouth add to the beauty of the mouth itself. His speech is characterised by admirable qualities like audibility, clarity, meaning sweet grace, divya ghambirya, oudarya,maduryadi, anavadika gunas. his words are full of pleasant ideas which are pleasing to the mind. his words are sweet like nectar and indicate his happiness.

Ramanujacharya says the devotee should be ever eager to realise this bliss and should be itching to be taken into His service. Narayana should be the only goal as he is the only master, our saviour for many generations. He is most enjoyable. he is the support and sustenance like one's mother, he is the Father he is our all.(mama natham, mama kula daivatham, mama kula dhanam, mama bhogyam, mama matharam, mama pitharam mama sarvam. 

wake up or Melukolupu.

Bhogi sayanamunu busakottedini
Yoganidra paayunu melkonavae

Kannulu theravaka kamalabaandhavudu
Vennela renuvu velaya dide
Annuva malasee narunodayamide
Minnak neevitu melukonave

Thellani kannulu theravaka viriyaga
Nollaka jalajamu lunna vive
Kallanidura ninu gaviyaganiyyaka
Mella naaya nitu melukonave

Theravagu reppala thella vaaravale
Theravaka cheekati theeradhide
Theragu Venkataadhipa nee verugudhu
Merugulu challuchu melukonave

Melukolupu songs are the ones sung to wake up the Lord from his Yogic sleep.

Obediance and devotion.

Bhakti koladhivaade paramaatmudu
Bhukti mukti taane ichchu bhuvi paramaatmudu

Pattinavaari chebidda paramaatmudu
Battabayati dhanamu paramaatmudu
Pattapagati velugu paramaatmudu
Ettanedutane unnaa dide paramaatmudu

Paachipaala loni venna paramaatmudu
Bacchana vaasina roopu paramaatmudu
Bacchu chethi oragallu paramaatmudu
Ichcha koladi vaadu vo ee paramaatmudu

Palukulaloni theta paramaatmudu
phaliyinchunindaiki paramaamudu
Balimi Sree Venkataadri paramaatmudu
Elami jeevula praana mee paramaatmudu.

Our conception of the Supreme Paramatma is limited by the nature and extent of our Bhakti.
Food and liberation are conferred by the supreme Himself.
The Supreme is like a child for those who pick him up.
The Supreme is the wealth that lies in the open.
The Supreme is the glorious broad daylight.
That Supreme is there before you. That is Him.
The Supreme is butter in fresh milk
The Supreme is that form which is cleared of its colours
The Supreme is the touchstone in the hands of the Goldsmith.
That Supreme is as you imagine and mold him
That Supreme is the clarity in all speech
That Supreme is the One who will reward and bless all
The Supreme Lord of Venkata Hill is the very life of all living beings.
The poet says that our onception and understanding of the supreme is limited by the nature of our Bhakthi just as in B G chapter VII 16. 
Chaturvidhaa bhajante maam janaah sukritino rjuna
aarto jijnaasur arthaarthee jnaanee cha Bharatarshabha.
O Best among the scions of Bharata! Four kinds of fortunate devotees worship me: those who are afflicted with poverty from their very birth, those who want to know about their own self, those who want money after having lost it, and those who love me for my own sake.
Bhaktimaarg will confer both Bhukti as well as Mukthi. Yamunacharya has also said Bhakti Maarga if one so desires can be sed for attaining material wealth. (Gitarthasangraha V.27 Bhaktiyogah tadarthee chet......
The poet is also refetring to the omniscience of the Supreme when he says that He is the butter which lies concealed in the basic raw material milk. also the form which emerges from a bare rock chiselled suitably by the sculpture, without any application of colour etc. He also says that in the hands of the goldsmith the touchstone helps him to polish the great metal. Nammalvar also said that God is the food he eats, the water he drinks and the betel leaf he chews. He is there in all trivial and also great things. Whe the poet says that Lord Venkateswarais the very life of al living beings, he is again echoing  the statement of the Kenopanishad hat the Lord is Praanasya praanaah.

Dhwani.

'Dhwani' is a Sanskrit term which literally means 'sound' or 'echo'. But in Sanskrit literature, it refers to 'allusion' or 'implied meaning', technically known as 'aesthetic suggestion', which is comprehended only in the second or subsequent readings of a work, not during the first reading. What the student must have meant is that he was studying how allusion is used in Sanskrit literature (drama, poetry, prose, etc.). It is said to be a very enjoyable subject. 

salvation.

Saint Aandal's thirty hymns called Paasurams in celebration of Lord Narayana's multi faceted glory constitute a treasure house of Bhakti, of devotion unsullied by personal covetousness. Thiruppavai is a confluence of poetic elegance, religious ardour and philosophical sublimity. Although the whole poetic outpouring is placed in the context of pavai nombu the austerities of young maidens in quest of worthy partners in life. tiruppavai is very much more than a literary magnum opus.
To say that it is a depiction of the cultural mores of the cowhed community of the bygone age would be to overlook the fact that the practice of singing Tiruppavai during the month of margazhi continues to this day in Tamilnadu and where ever there is a congregation of south Indian Tamils. Sri Aandal and her legendary devotion to the Lord have transcended the confines of Tamil as a language. Her fame and the legacy of single minded devotion to Sri Krishna have become an integral part of the Bhakti movement all over.
The Hymns fall broadly into two groups yes there are thirty in no. the 1 - 15 constitute both the preface and the awakening part. maiden after maiden is awakened from sleep with the intention of helping them to participate in the austerities. It could well be that this is all an allegory suggesting that people are at different levels of spiritual dormancy and so there can be no one method of waking them up to higher levels of consciousness of the divine intervention in human affairs.
The second group of hymns 16 - 30 relates to the experience the rites and the rewards. here the hymns contain a wealth of spiritual insight. Bhakti devotion pure and noble involves the subordination of the ego of the devotee and the complete immersion of the self in the exhilaration of singing the infinite glory of God.
Further the verses 19 -24 cover the most important sequence in the allegorical representation of the participants in Paavai nombu invoking the blessings of Nappinnai and Sri Krishna, the divine couple. The Lord and his consort are inseperable and for the true devotee there is no salvation except through the grace of Sridevi which is the real key to mukti.