56)shri dhruvaaya namah! Ever steady,constant,completely full of unsurmountable strength

gagana manDaladalli sancharipa suryananna

vEgagatiyinda dhruva manDalada badiyalli

sheegra mele yettisuva dhruvane namO ninage

vikAra kshayAdigallilada stairya balaroopa

Shri Prasanna Shrinivasa dasa gurubyoh namah

“O dhruva, You are so capable that you effortlessly cause the motions of the Sun which traverses in the sky to a position beside the Dhruva star and move it quickly upwards. Your action is perfect,accurate and fast. I bow down to You who is devoid of transformations, who has no loss of any form and who is of abiding strength in all His forms.”

The might and power of the Sun is something which we can slightly conceive of as it is visible in the sky. Who controls its traversal in the sky? The steady movement which keeps the time of the earth, its days and nights, its seasons, its eclispses etc ! These are all controlled by one who is firm, who has no movement or transformation-Dhruva. The name itself means fixed. He is constant yet moving all the time. The Upanishads declare “tat ejati tat na ejati- Ishawasya Upanishad. It moves, it moves not! What a contradictory statement!  With our human intellect, we cannot understand this, howsoever we may try! It is beyond the pale of the human mind . No wonder Jagannatha Dasaru said ,”mana vachanakati doora” . There is no cause for contradiction where such a concept is concerned as He is beyond the material world. He is beyond anything which can be perceived or cognised by the material senses and mind.

Then Dasaru gives more explanation about the name “Dhruva”. He who is not subject to any transformation. This itself qualifies Him as independent. When objects or beings are subject to duress, they are forced to transform. This force is at work everywhere in the world and works as per the will of God.

Human beings suffer a lot due to transformation of their mind,body and senses. They do not want to loose their abilities ,but by the course of natural laws , time causes these. By contemplation on “Dhruva”, the effects of such transformation are minimised.

“sadguNava kaddavara aghava kadivanu anaghanendenisi”

He removes the flaws of those who contemplate on His auspicious, flawless attributes .

He is free from loss of any kind. The different types of losses described in the shastras are : loss of swaroopa, loss of body, grief, dependence. The insentients are subject to loss of their shapes and forms. The jivas are subject to loss of body, grief and are dependent. Devathas are subject to grief and dependence. Mahalakshmi who is different from the jivas is subject to dependence. Shri Hari is the only independent entity.

harireva parO harireva jagatpitru matru gatiH

Shrimad Acharyaru has said, “Hari is the only Supreme and specially auspicious, He is the father as well as the mother and is the one who provides direction to the jiva.

stairya – solidity, perseverence,tranquility, firmness

He is so solid that none get past Him through any techniques. Example : Hiranyakashipu wanted to escape death by obtaining a boon from Brahma which seemed quite airtight to him. But the Lord has His own ways.

Shri Jagannatha dasaru has said ,’ivana maayava geluvanyaavanu ee jagatrayadi!”

He makes the jivas to be born again and again until they shed their flaws by acquiring right knowledge . Each time we keep making so many mistakes, yet He bestows a new opportunity to learn and move forward in our sadhana.

He is the bestower of tranquillity on those who contemplate on Him. He is called as  “Shantha” There is no end to the bliss and peace He enjoys on His own. He needs no one. Yet He accepts what is offered and graces His devotees with their heart’s desires.

He is firm in His dealings. There is no occasion where anyone can usurp His wish . He is known as “apratimallah” who can never be conquered in anyway.

Shri Vadirajaru has said ,”Avana paksha balakedurilla avana upeksha kulakshyavanipudu aa devanigyaavaneNe ? ” Narayanana nene…..

Balaroopa – This powerful form of Paramatma is to be contemplatted on as Supreme, infinite in strength in all spheres of existence and beyond.

ee pariya sobagu innyaava devaralli naa kaaNe ,gOpi jana priya gOpaalagallade!.. Shri Purandara Dasaru.

We fail in our dealings in the world because of our inability to be firm in thought, speech and action. The very basic necessity for sadhana is sincerity, to be steady in thought word and deed, to not have double faces, to remain pure in devotion to Hari.

This constancy and steadiness is Hari’s guna “Dhruva”. We need to contemplate on it as much as possible to steadily move forward in our sadhana.

Let us bow down and offer our obeisances to Dhruva naamaka Paramatma.

54)shri stavishTaaya namah: Flawless infninte brilliant entity

atyanta tEjaswiye stavishTane namO ninage

bhUta panchaka brahmAnDa oLA horage sarvastha

sutejasthama virANNAma purushane namaste

mArtAnDa badarAdigaLige tEjas pradAta

“O Vishnu,You are stavishTa, of excellent flawless brilliance, I bow down to You and offer my humble obeisances. You reside inside each and everything in the world that we cognize giving each one of the five bhutas their existence and ability to exhibit their properties. You pervade inside and outside this entire vast universe. Your boundless pure radiance is Your very nature. You are known as Virat Purusha who is completely full of auspicious attributes and pervades everywhere at all times. My sincere prostrations at Your magnificent feet. You provide the energy and effulgence to the Sun and moon.”

Here Prasanna Shrinivasa Dasaru has sung the glory of Vishnu as StavishTa . He leaves no doubt in the reader’s mind as to the ever-abiding blemishless brilliance of Vishnu. This world is made up of the five elements, the five bhutas namely space, air, fire, water and earth. All these have their respective energies only by His grace. His infinite energy propels everything. The Brihadaaranyaka Upanishad discloses the concept of Antaryaamitva of Paramaatma in all the five elements starting from Prithvi, appu, tejas, vayu and aakasha. The many dieties who are meant by these terms are told and the final meaning of each and everything term means Vishnu only who is represented by each and every word and sound. Example : aapaH – water. It is in feminine gender ,plural. This indicates that the abhimani deities of water are many and female. Ganga, Yamuna, Sindhu, Kaveri etc. Then the word Aapah for each of them is that pure water is sustenance for life. Without water, there is no life.

aasamantaat paalayati , aasamantaat paavayati… both mean aapah. It cleanses, purifies and gives life. The abhimani dieties of water control these properties of water.  They are powered by Mukyaprana at a higher level, who is the life-giving energy for all beings including them. Mukyapraana is then aapaah as He enables the water to be ingested and accepted by the body ,thereby sustaining it.

dvidaLapadmavu shObhipudu kaM

Thadali mukhyaprANa tannaya

sudatiyiMdoDagUDi haMsOpAsaneya mALpa

udakavannAdigaLigavakA

shadanu tAnAgiddu dAnA

bhidhanu shabdava nuDidu nuDisuva saRvajIvaroLu…HKAS_08-07

Here Udaana is both Mukyapraana as well as his antaryaami ,Paramatma.

Finally aapah is Paramatma as He is the one who actually positions each and everyone including Mukyaprana and nadi abhimaanis etc to perform their respective jobs . He provides them energy continuously and gives the direction and inspiration for each and every action. Thinking of Him as “aapaH” cleanses and purifies us. This infinite power is filled everywhere in the Universe as well as resides in each and every being as the inner controller too.

His radiance is Supreme and flawless! “sutEjasthama” Why so? It is because it is inherent in Him and is never exhausted or dulled at anytime. It is independent of anything, unlike other sources of light that we know. The radiance of the Sun is dependent. The Sun shines everyday, yet its brillaince increases during summer and decreases during winter, it is affected by the presence of clouds and rain. It is affected by eclispses . Further in the Gita ,Shri Krishna declares that the effulgence of the Sun and moon are due to His power.

yad aditya-gatam tejo
jagad bhasayate ’khilam
yac candramasi yac cagnau
tat tejo viddhi maamakam  B.G 15.12

Obviously, these dependent source of light which we heavily depend on for our existence on earth are there by the whim of God. .When the Universe is dissolved by the all powerful Supreme, these two also have to go. On the other hand,the light and power of Shri Hari is always existing independently and infinitely.

53)shri tvashTre namah

dIptimantatvashTra namO shriman nArAyaNaghriNi

bhakta trividharige horagu oLagu sarvatra

nakshatra taTitchaMdra Arknandadi hoLeyuva

tejah punja sarvakarta spoorthidanu nI dhyEya

“O Vishnu, who is completely self-effulgent,  of infinite flawless auspicious attributes , who is deeply compassionate, showering His benovelence on the three types of bhaktas , who is present every where both inside and outside, whose radiance never fades or diminishes, is ever lovely and peaceful like a row of moons, yet brilliant like the sun, He is the eternal cache of light and knowledge, the only independent doer of all actions, who inspires and is the one and only entity for contemplation.”

Shrimad Bhagavad gita says ,”na tad bhaasayate surya na shashaankah….” He cannot be illuminated by the Sun or the moon. Why so? It is because He is the cause of their brilliance and is ever effulgent . His luminiscense is inherent , but He is not cognizable by anyone unless He intends to reveal a little of Himself to them . The shape of things or roopa is due to His presence.

Narayana is the antaryaami of all . All acharyas who have written bhasyas on the Brihadaranyaka Upanishad have accepted that Narayana is the antaryami of every soul and is the inner controller of all things too. He is completely flawless and full of sadgunas, and is unaffected by the souls or their inherent natures. He is turly compassionate to reside inside each one as the antaryami and engage them in the world , even though He has no need or gain from this. Ghrini is the compassionate energy which He radiates . He creates, sustains ,controls and brings everything to its designated end effortlessly.

The Gita talks of four kinds of bhaktas – aarta, arthartis, jignasu and jnaani.Here Dasaru has grouped the first two together as both of them seek something ephemeral in life. The other two are the seekers of eternal knowledge. He bestows their desires as per their eligibilities, being present everywhere.

bhaktajana paalaka bhakti sukha daayaka…  Vijayadasara devaranama

“manadoLage taaniddu manavendenisi koMbanu

manada vrittigaLan anusarisi bhOgagalanIvanu…….”… HKS

na kshapate iti nakshatra ….. Nakshatra is that which never fades, is always shining. He is truly the Nakshatra which causes the endless stars in the sky to shine. Ah!What infinite energy ! Imagine the countless stars being supplied with energy as long as the world exists…..  How vast and infinite is His effulgent reach! It is something whcih we find difficult to cognise with our minds which are bound by space and time and only know of limited sources of energy in the world .

He is the flawless doer and the instigator of action too So if we surrender to Him our body, mind and indriyas and yearn to be His instrument, He in His abiding benovelence shall surely inspire and engage us in action that bears eternal fruits.

Dasaru says this “tvashtru ” is the dhyEya meaning the entity fit for contemplation. As Vishnu the all pervader, He is the source of light and knowledge . Since the jiva is in ignorance and bondage, one can move towards knowledge and freedom only through contemplation on that source of knowledge and its wonderful attributes.

In his composition named “Narasimha stuti” Shri Prasanna Shrinivasa dasaru has said

nAra uru guNasindhu

narasimha supreetanaagu

chirajnAna bhaktiya satata aha

parasamarillada bali ninnali dhyAna

teevra prerisu enage ananta anuttama

 

Shri Hari priyataam

52) Shree manave namah! O intelligent and Wise one, the bestower of knowledge, my repeated obeisances to You

Shree prasanna Shrinivasa dasa gurubyoh namah!

In his wonderful stutiroopa bhashya on the Vishnu sahasranama, Dsasaru explains the meaning of the name “Manu”.

jnyAta nee ” manu” ninage namO tiliso enage

vitata guNaroopakriyaadi mahAtmyagaLAnu

kAldEshavyaaptane jIva bimbAhvayane shreesha

sadAgama vEdya shrivedavyAsa sanatsujAtA

“O Vishnu, You are manu, Your are the wise all knower, I bow down to You in humble reverence and entreat You to reveal  Your wonderful , all pervading attributes, forms and actions and their greatness. You are present in all times and places ,You are the inner controller of the jiva, O Shreesha,You the master of Shri too. You are knowable only through the flawless scriptures. You disseminated knowledge in Your forms of VedavyAsa and Sanatsujatha.”

Vishnu the one who inspires each and every being, who  pervades everywhere is Manu too. He is the one and only entity who is infinitely full of wisdom. Wisdom which is the cause for flawless action is inherent in Manu as the name itself reveals . Manu also means intelligent. He is the source of all intelligence, without His instigation, one is doomed to dullness with no purposeful thoughts. As Manu(manu also means thinking) He is the power which propels our mind to thinking.  What is a human without this power to think? It is the unique ability which differentiates this species from all the other 84 lakhs of species of life on earth. The power to think and know is by Your grace only , so please bestow on me the knowledge of Your attributes,forms and actions as per my limited ability.

manadoLage tAniddu manaveM

denisi koMbanu…… HKS 2.6

Human beings know nothing which is not time bound or space bound. They can only relate to things with respect to time and space. You are unbounded by these. You remain as the vast limitless entity extending into infinite time and space. Yet, You are present in each of the souls as their very cause for existence. O what wonder!

As the “bimbaroopa” the inner controller You regulate the existence, thought and action of each and every being. You are infinitely capable of this , being the intelligent knower!

(By singing His glory as “bimbaroopa”,we accept our helplessness in knowing and surrender to Him as the one who can make us know anything at all, be it the mundane knowledge of me and mine or the subtle knowledge of the relationship of the soul to God)

“Shri” is the Lakshmi roopa , the abhimani of satva guna,which is the form in which she instigates the soul with the influence of satva guna to seek knowledge.

satvaat sanjaayate jnAnam…. Bhagavad gita

You are the master of Shri too giving Her occasion to be blissful all the time by being immersed in thoughts of Your attributes, actions and forms. I beseech You to grant me the mental state to acquire knowledge through the scriptures which are truly the only source of knowledge about You. You revealed them in Your form as VedavyAsa and Sanasujatha.

Recollecting the form of Vedavyasa and offering prayers to Him, who divided the Vedas and made them accessible to the people is the surefire method to obtain knowledge. He appeared to disseminate knowledge. As Sanat Sujatha  who is none other than Sanat Kumara ,one among the four child rishis,is an incarnation of Vishnu. He disbursed knowledge.  We see His form ,action and guna in these forms as one of knowledge giving Super saint who has boundless knowledge of all things at all times.

It is said that Shrimad Acharya did penance at Badri seeking an audience with Vedavyasa of Uttara Badri and then proceeded there to pay His respects and seek revelations and direction.

51) Shri vishwakarmaNe namah!

sarva karmagaLige kAraNanAgiruvi nee

vishwakarmaNe namO garuDavAhana vishwEsha

sarva karmagalu swataMtra ninna deSheyindale

sarvadA karma dOshAdi lEpavilladantaryAmi

“O Vishwakarma, You are the cause of all action! I bow down to you in humble surrender. Your vehicle is the garuDa , You are the master of the universe.All actions in the world happen as per your will. You are the sole controller of all actions. You are not tainted by the flaws related to karma and remain the ever blemishless inner controller-antaryAmi”

Shri Jagannatha Dasaru in HKS 3.9 says

bhARyariMdoDagUDi kAraNa

kARyavastugaLalli prEraka

prERyarUpagaLiMda paTataMtugaLavOliddu

sURyakiraNagaLaMte tannaya

vIRyadiMdali koDuta koLutiha

nARyarige Itana vihAravu gOcharipudEno…… HKAS_03-09

 You along with Your consorts reside in the causes of action and the results of actions too. The inspiration for action also comes from You and You yourself reside in the actor and accept the inspiration also There is no action in the world but  for You. Yet, You do not make it seem apparent . Every act is charged with Your energy and will. Dasaru gives a small analogy. He says ” The Sun’s energy is the cause for the rain, for the evaporation of water which forms clouds and again for the same to be showered down as rain. This cycle happens due to the Sun, yet it doesn’t seem totally obvious to the unlettered or the innocent child which may instead intuit that the sky is the cause of the rain or the wind or the cloud . The link is not easily apparent. Similarly Paramatma being the all doer remains invisible to all and only by constant deep contemplation on His all doership one can obtain His grace to understand a little of His all-doership.

Shrimad Acharya has said,” naham karta hari karta….” I am not the Hari is the one and only doer, none else.

 

50) Shree Amaraprabhave namah-The eternal master of all

sarvakarmagalige kAraNanaagi iruvi nee

vishwakarmane namO garuDavAhana vishvEsha

sarva karmagaLu swatantra ninna deseyindale

sarvadA karmadOshAdi lEpavilladantaryAmi

 

Shree Prasanna Shrinivasa dasa gurubyoh namah!

O the one and only cause of all action, You are the universal infinite doer, I bow down to You . You ride on GaruDa, O master of the universe, You are always completely free to do whatsoever You wish, Your will always comes to fruition ,You are the sole independent doer, yet your actions do no bind You. You remain as the antaryAmi in all beings making them do and enjoy the fruits of their karma.

The primordial cause of all action at all times and spaces…. If only we understand this properly and try to perceive its immense capabilities, then it is possible for us to entreat Shri Hari in the right way.

Once sure that there is no other entity who can possibly rescue one from this samsaara, then entreating Hari with deep concentration and seeking His grace becomes the sought after path for one who seeks succour from the heat of samsaara. That is the import of all Shastras and is well highlighted by  Dasaru .

Shri Purandara dasaru, an aparOXa jnAni, who is aware of Hari’s sarva kartrutva ,says

kichchinoLage bidda keeTakanu nAnaiyya

achchutane kAyo anantane tegeyO

goviMdane poreyO…..

Please note the feeling of submission, recognising one’s own helpless state becomes totally important to have this surrender.  He compares the state of the jiva to that of an insect careening towards the fire without any ability to change it, even as it is feeling the heat of the fire burning its wings and wanting to get away, but unable to do so.

Dasaru uses the action words , kAyo, tegeyO, poreYo. All the actions are initiated and completed by Hari, the jiva remains as the instrument.

Ah! Is this not what Lord Krishna said in the Bhagavad gita.

He says,

“ishwarah sarvabhUtAnAm hideshe arjuna tishTati

bhramayam sarvabhutAni yantrarUDAni mAyaya” …BG 18.61

He resides in the heart lotus of all beings and rotates them as per His will even as one drives a machine. If His will is the main propeller of all action, then he is definitely the cause of all action. He is not just the cause but also the one who make others perform action.

This is what Shri Prasanna Shrinivasa dasaru says,

sarvakarmagalige kAraNanaagi iruvi nee

vishwakarmane namO garuDavAhana vishvEsha………

Garuda vAhana- He rides on the king of birds, Garuda. Garuda is the Veda purusha in our Manomaya kosha and he initiates the contemplation on Hari as per the command of Hari. Being the master of the amaras-Amaraprabhuva, He initiates the study of the scriptures and makes one contemplate on His glory and innumerable auspicious attributes. So Dasaru mentions this attribute of Hari as the one who is portrayed in each and every word of Veda and whose majesty can be known through the Vedas only by the grace of Garuda and Garuda vahana Krishna.

Being Vishwesha He is entirely free to do as He wishes. He controls the sentient and insentient beings in the world. One may wonder, So much authority and freedom, no one to question Him , What if He is partial?  To that Dasaru replies,”

sarvadA karmadOshAdi lEpavilladantaryAmi

“O amaraprabhave, You are completely flawless and untainted by the karmas you initiate and make the jivas do. You are never touched by it, You reside as the antaryAmi, controller and master and make the jiva’s do.”

Since He is the antaryAmi of all, there is no gain or loss for Him from any karma.He does things not because of His own need, or because He gains happiness by doing . He does because of His immense compassion on beings. He resides as antaryaami and directs all.

“swaprayOjana rahita sakalEshTa pradAyaka….” HKS

shri jayatheerthara stuti

pravrijya kulashirOratna jayatheerthara

suvratati jhAMgriyali sharaNAde satata

sarvEshTadAtaru vigjyAna bOdhakaru

madhwEsTa shri ramApatige priyatama

Shri Prasanna Shrinivasa dasaru has composed a work called ,”Shri prasanna Jayatheertha vijaya”  which consists of two sandhis with a total of around fifty verses. The first of these being the pallavi of the work is a short but powerful stuti on this great saint. For the purpose of repeat chanting it is well suited.

A short contemplation on this verse is hence highly recommended before chanting.

pravrijya- mendicant,sanyasi

suvratati- a vine, here it is the lotus plant which has a slender stem

“I surrender at all times at the lotus feet of Shri Jayatheertharu who is the crest jewel among mendicants. He is eminent in showering the seekers with their dharmic desires and enlightening the minds of the seekers with true knowledge. He is the beloved devotee of Shri Ramaapati who is the beloved of Madhwa.”

Jayatheertharu as the name itself signifies composed the commentary which bestows victory on the soul. The word theertha itself, is that which purifies and makes us cross over the ocean of samsaara to the bank of moksha. And this is the true path which can lead one to the said achievement by the grace of Guru and Shri Hari.

Such heights are the true achievements of the high souled ones who have renounced the desires of the world without even a slight hesitation. No second thoughts.

That is why Dasau says “pravrijya kula shirOratna”

Shri Vijaya dasaru has said ,teekAchAryara pAda sokida koNe dUli tAkida manujarige, kAku buddigalella taridu bEkAda varagala koDuvanu shri hari”

“Even the touch of a tiny dust particle from the holy feet of Shri Teekacharyaru i enough to secure the grace of Shri Hari , completely annihilating our negative attitudes and ignorance  and bestowing the best of things on us.”

Feet which are so pure, that they are compared to that of a lotus. It is clear that his feet is not just pure, mere contemplation on his feet is sufficient to purify the seeker. He is completely free from attachment and hence totally the right person to write the commentary/teeka on Acharyaru’s works.

The special grace of Shri Hari is flowing through this saint and all the desires of the seeker are fulfilled. “Ah! He is dear to the dearest of Madhva- Shri Ramaapati !” What is there that cannot be obtained by devotion to this great saint.

sAri bhajisiro teekachAryaraMgriya