11) shree paramAtmane namah!

bhaktarugaLali preeta anugraha mADuvava

bhaktEshTapriya vishaya paramAtmane namaste

nadaiva keshavAt paramam shreeshane sarvOttamanu

geetOktiyu mattah paratara nAnyat kinchidasti ||

Shree Prasanna Shreenivasa Dasaru describes  Paramatma as the most benevolent Lord who bestows grace on those devotees with whom He is pleased. Who are those devotees and what is their exclusive qualification? They consider Him as their beloved and desire nothing but to contemplate on Him . They thrive while engaged in His service and He inturn indulges his every wish.  I bow down to Him in complete adoration for His compassionate acceptance of the lisping tones of His devotees ,being  aware of their heart’s yearning to please Him.  The first two lines are the explanation of this nama as interpreted by Dasaru from the Brihati Sahasra mantra.

The shrutis declare that there is no God greater than Keshava, such a master of Shree, who is the most Superior entity is clearly declared to be the greatest of the great in the Bhagavad geetha verse, a part of which is quoted here ,”mattah paratara nAnyat kinchidasti ” O Dhananjaya, there is none Superior to me, even for any inkling of time or space and I supercede everyone in the auspicious attributes being the sole independent being who exists without the need for anyone else’s grace.” All others need the support of Paramatma, even to exist .

He is the most wonderful and cherished personality for contemplation by His bhaktas. They do not desire anything more that singing and dancing completely immersed in thoughts of His great glory.

raMga ninna koMDADuva maMgalAtmara

saMgha sukhavittu kAyo karuNasAgara…. Shree Jagannatha dasaru

Such a spontaneous flow of devotion would be possible only with a clear  cognition of the Lord’s compassion on the souls, His immense abilities of creation, sustainence etc , the bhakta’s non-entitlement for any of the benefits that one is conferred on and the knowledge that there is none else who can match His Supreme magnificence. The Brihati Sahasra clearly defines Him as the bestower of grace on his devotees pleased with the abiding adoration of the bhatkas. The true bhakta does not seek anything from the Lord but His loving grace. We can recollect Prahlada’s words to Lord Narasimha when He offers to grant him a boon. Prahlada says,” My devotion is not a business. I wish to propitiate You and that is my only desire. Upon the Lord’s insistence Prahalada says ,”I wish not to seek anything from anyone at anytime.” So it is easy to see why the ancients called Him as Paramaatma in this context.

The word atma has many meanings. Here if we take the meaning of a sentient being the “Paramatma” would mean that He is the most Superior such being.The shrutis declare that there is no Lord greater than Keshava/Shreesha, who Himself has limitless power and is Sarvothama.  Why so?

Shree is the abhimani of the Avyakta tatva from which the entire Shrishti/creation unfolds. It is at the behest of Shree that Brahma creates. Shree Hari is the master of Shree and Shree performs all actions by His grace . She is no doubt very elevated, being next to Hari, yet she depends on Him for everything.

The invocatory verse of the Ishavaasya bhaashya of Shri Madhwacharya ….

yasmAdbrahmendrarudradevatAnAM shriyo.api cha |
j~nAnasphUrtissadA tasmai haraye gurave namaH || 2||
I bow down in humble submission to that Hari, that Guru, by whose benevolence and grace devatas like Brahma , Rudra, Indra etc  and its not just the devatas ,even Shree also brims with knowledge and energy. “

She is the controller of the formless energy where the Lord exists as the Supreme controller, Keshava , whatsoever forms we see in the world all owe their existence to the formless energy – Avyakta abhimani Shree and Shreepati-Keshava the  form of the Lord in the avyakta tatva.

manadoLiha gOviMda,mAdhava dhanapasakhatatvadali, nArA-

yaNa mahatatvadali, avyaktadali kEshavanu – HKS 6.19

When every other entity owes its energy to this magnificient Lord, He must  be the most Supreme. Otherwise there is no way He could offer such sustainence to one and all of the infinite beings , both seen and unseen.  The natural corollary of this is that He is the most elevated being -sarvOthama. He requires no such assistance in sustanence , yet provides for the existence and  sustainence of all others.

Lord Krishna clearly declares His supremacy in the Geetha which is quoted here by Dasaru.

mattah paratarah nAnyat kiMchitasti dhanaMjaya

mayi sarvamidam prOtam sUtre maNigaNa iva… BG 7.7

“Just as the string of pearls are held together by the string passing through the beads  , and there would be no question of any necklace of pearls without this string which holds the pearls together, so also the Lord holds everything and sustains them to exist as they are designed to by Him. O dhananjaya, Know that there is no entity who is even a little superior to me at anytime or place. I am always the most Supreme.”


shreekara nArAyaNa mantra

Kannada script for this song is included at the bottom.

guNavArinidhi anagha uttama mahAprabhuve

ninage namO shreekara nArAyaNane namO

This is a devaranama by Prasanna Shreenivasa Dasaru where He describes the form of the Lord Hari which is the propitated diety of the Brihati Sahasra mantra. It is a special mantra which bestows all the earnest dharmic desires of the bhakta. The contemplation is on the Lord Narayana who has Lakshmi on His lap and is seated on Garuda. He holds the Sun,Moon ,kambu(conch), Chakra, shankha nidhi, padmanidhi in his arms. He is also showering his devotees with wealth in the form of riches,gold, diamonds and gems. The form to be meditated on as well as the auspicious attributes to be contemplated are described very well in this mantra. The word “mantra” itself means that one who engages in contemplation on it would become free of  troubles and tribulations and be blessed with wealth and prosperity. Here the word Shree has many meanings which is an exposition of the bounties that He bestows on His devotees.It is well described in the second charanam.

However much one contemplates, one cannot exhaust His gunas, rather even one guna of the Lord cannot be known completely.Such are His limitless capabilities. He is an ocean of auspicious attributes , each one of them infinite in nature. He is thus flawless as His gunas are not bound by space, time or dependence on any factors for their expression. His elevation is boundless in all aspects and causes the upliftment of beings. He is hence “mahAprabhuh” the master who bestows “elevation/upliftment” in all aspects of life as well as more subtler aspects for the soul. I bow down to You O shreekara Narayana! I am a non-entity but for Your wonderful grace as You cause the auspicious attributes in each soul to flower, You cause the stores of papa in the inner mind(antahkaraNa) to be destroyed, You are most Superior and the highest authority in granting upward,positive movement for the soul.


chetAnachetanarige uttamaashrayanu

uttama umEshaDi bhAratiguttama vAyu

Ataguttame sirige uttamOttishTa

He is the highest of the highest of the highest. He is the Supreme being and the most eminent shelter of all sentient and insentient sustaining their very existence. There is no one else who can confer such bountiful grace by being the designer ,creator and sustainer of the universe. He is reffered to as  “sarvAdhara, sarvAshraya” by Jagannatha Dasaru in Harikathamruthasaara. He is also called as “aadhara” as well as “adheya”,”bhArabrit” which describe His comprehensive powers of sustainence. A thing which requires the support is adheya and which supports is “AdhAra”. But the Lord is both! What does this mean? The soul is unble to even seek such support. It is the Lord who resides in the soul and enables the contact with the body which then becomes the support for the jiva to exist in samsara. The body may appear to be the shelter for us, but to seek the shelter of the body or to remain in that shelter is not within our forte. He being adheyA enables us to take shelter in the body. Such is His enormous and wonderful grace. These are some of the reasons that Dasaru refers to this Lord as the “uttama Ashraya” for both sentient and insentient beings. Not just that , He has no benefits from being such a shelter, neither is He bound to offer such shelter, Yet He does so out of His compassion for the souls.

 He is sole resort of even Lakshmi and His station is the highest, much much above Lakshmi, who is above Vayu and Vayu is above Bharathi, Bharati is above Umesha. Such is His sway on all superior beings too as He remains Superior to all being the very cause of their very existence too. Here also one can see that these superior dieties who are our shelter in various aspects are also sheltered by Hari and hence He is most Superior shelter for all, not having such dependence for existence, knowledge and action. The ancients describe Him as the Sarvothama because of Him having “swataMtra satta, pramiti ,pravriti” .

shree eMDare jnAna sukhapUrNa lakhsmistha

ka eMdare AnaMda shata sukhAMtastha

ra eMdare swarata sukhaprada sukhAshrayanu

iMdirEshane emage soubhAgya veeyO

In this verse Dasaru explains the meaning of the word “shreekara” in detail. The word “Shree” means one who is complete in knowledge and bliss. Such is the elevated position of Lakshmi and He resides in her, giving her bliss,making her bestow knowledge and bliss on the deserving. He is completely full of bliss and His bliss is of the highest kind and that too boundless at that. The syllable “ra” declares that this kind of unique bliss is found only in Him as He is swarata, means He is enjoys on His own without any need for another entity. It is also true that there is none who can be the cause of His bliss. He is not only the sole enjoyer but also the provider of bliss to other eligible entities. How so  ? It is because He is the source of all bliss. If anyone is to experience any bliss then He has to be the enjoyer inside them and cause them to enjoy . Enjoyment of all others is the effect of Paramatma being the inner controller and making them  enjoy.

O Indiresha, the Lord of Indira, please grant us fortune.One may wonder why Dasaru is seeking fortune? What kind of fortune is it that he is seeking on behalf of the good people? The answer has already been explained by giving the meaning of “Shree” as bliss and knowledge. And He is the cause for it,yet does not need interaction with anyone to enjoy and is the original source and origin of blss. The fortune Dasaru seeks is the wealth of knowledge and bliss which is a natural outcome of chanting this mantra and contemplating on the form and gunas of Shreekara Narayana who is completely flawless and replete with  auspicious attributes.

swAha Atmanu swavasha sarvavashi shreepanu

hari hamsa nirdosha brahma nArAyana

aharnishi ee reeti ninna smarisuva janake

ihaparadi nikhia sukha aishwaryaveeve

He is the inner controller who removes distress, who has each and every being under His supreme control. He is the master of Shree too. He is “Hamsa” – the pure one, nirdosha- the flawless one, Brahma- the most elevated being, Narayana- who has limitless auspicious attributes which are unbounded by time and space. Dasaru declares that whoever seeks to surrender to such a Supreme Lord shall surely be bestowed with all the happiness ,bliss and command  of all types of wealth in the here and now as well in the here-after. This is the greatest of assurances. It is the dearest advice to a sincere seeker as He clearly says that whatsoever may be sought shall be bestowed in the present and future by this benevolent Lord, the condition being contemplation as per  on His infinite gunas. The lead for such contemplation is very aptly indicated in the first two line of this charanam.

“swaha” – who is the owner of all energies,strengths and who has the power to demolish all negative energies. And this same Lord resides inside everyone-Atma as well as pervades everywhere-Atma. Such a Lord is not bound by anyone or anything. He does and makes other do because of His own innate nature of compassion and the infinite abilities to effect the sentients and lead them to a state of flawlessness which is the most sought after state. He is the owner and and controller of all wealth and is the consort of Shree. He is “Hari” who removes the distress of his devotees This is His exclusive privilege.Why so?  He is “hamsa” who is innately flawless and is the treasure house of auspicious attributes How so? Is there not any other entity named Hamsa? None can have this name independently as He is the only one who is “swavasha” and being so ,He is “Nirdosha” . He neither is dependent on anyone, nor does His internal state of bliss ever change, nor does He have any loss of body or spirit. It is no wonder that the scriptures refer to Him as “Brahma”. Brahma means the highest or the best of the best. He is the Supreme in all the auspicious attributes. Why so? It is because His auspiciousness is not dependent. It is changeless and under His control . He controls all other and they depend on Him for their very existence? So how can anyone be greater than Him? Summing up all these gunas Dasaru arrives at the name of the Lord which is truly only His and never anyone else’s. It is”nArAyaNa”.

ravi sOma kambu ari shaMka nidhi padmanidhi

divya hastagaLalli shObitavAguMtu

dravya hATaka ratna dhana koDuva karagalu

dEvi shree hree saha garuDaMsasaMstha

His form to be contemplated on is described here. Dasaru says “He holds the sun and moon in His hands.” This implies that He has the time under his control. He has the knowledge under His control. He has the ability of perception of every sentient under His control. He is the destroyer of foes and the bestower of knowledge. He is the storehouse of peace , bliss and detachment. He is the storehouse of all wealth. His arms are well decorated and He has hands which bestow all the things, gold, jewels and wealth. He is to be visualised along with Lakshmi on His lap and seated on Garuda.

“garuda gamana bandanO nOdiro bega garuDa gamana bandanO

garuda gamana dharaNiyind opputa karadu baarennuta varagaLa beeruta….”

is a part of a composition of Shri Purandara dasaru where Dasaru speaks of Narayana along with Lakshmi going to the aid of the devotee and bestowing grace.

meenAdi roopa tvad mastakAdyaMgadi

inagamita  deepta aabharaNa jvalisutive

vanaruhAsana tAta shreekara prasanna

shreenivasane svarNavarNa naMo sharaNu

He is the same Lord who has taken ten avatars and ,much more. His from from head to toe is extremely brilliant and outshines and sun. His form is decorated with matchless jewels and His effulgence is radiant. He who is the cause for the prosperity of beings is the father of Brahma and is the same as my loving master Prasanna Shreenivasa. He has a golden hue which signifies His limitless purity and brilliance. I surrender to Him in all humility .

Dasaru indicates that all the Lord’s roopas are indifferent from each other and remain flawless and complete always. He is original source of this universe and is the granter of wealth (described in detail in verse2). The word “namo” – ma has become mo givng a persistent weightage to the syllable “ma” which is an abbreviation of “mama”. When one says “na” and “mo” it means “Not me, Not mine…” acknowledging the surrender of the ego which is deeply rooted . This a pre-requisite for a sadhaka’s efforts to be fruitful in securing the grace of the Lord. Then after that “He says -Surrender”  I am not even capable of saying “I surrender”. It is You who are the inspirer and the doer. So I seek shelter in You.”

ಶ್ರೀಕರ ನ್ನಾರಯಣ ಮಂತ್ರ
ಗುಣವಾರಿನಿಧಿ ಅನಘ ಉತ್ತಮ ಮಹಾಪ್ರಭುವೆ
ಶ್ರೀಕರ ನಾರಾಯಣನೆ ಶರಣು
ಚೇತನಾಚೆನರಿಗುತ್ತಮ ಆಶ್ರಯನು
ಉತ್ತಮ ಉಮೇಶಾದಿ ಭಾರತಿಗುತ್ತಮ ವಾಯು ಆಟಗುತ್ತಮ
ಆತಗುತ್ತಮ ಸಿರಿಗೆ ಉತ್ತಮೊತಿಷ್ಠ
ಶ್ರೀ ಎಂದರೆ  ಜ್ಞಾನ ಸುಖ ಪೂರ್ಣ ಲಕ್ಷ್ಮಿಸ್ಥ
ಕ ಎಂದರೆ ಆನಂದ ಶತ ಸುಖಾಂತಸ್ಥ
ರ ಎಂದರೆ ಸ್ವರತ ಸುಖಮಯ ಸುಖಪ್ರದನು
ಇಂದಿರೆಶನೆ  ಎನಗೆ ಸೌಭಾಗ್ಯವೀಯೊ
ಸ್ವಾಹಾ ಆತ್ಮನು  ಸ್ವವಶ ಸರ್ವವಶಿ  ಶ್ರೀಪನು
ಹರಿ ಹಂಸ ನಿರ್ದೋಷ ಬ್ರಹ್ಮ ನಾರಾಯಣ
ಅಹರ್ನಿಶಿ ಈ ರೀತಿ ನಿನ್ನ ಸ್ಮರಿಸುವ ಜನಕೆ
ಇಹಪರದಿ ನಿಖಿಲ ಸುಖ ಐಶ್ವರ್ಯವೀವೆ
ರವಿ ಸೋಮ ಕಂಬು ಅರಿ ಶಂಖನಿಧಿ  ಪದ್ಮನಿಧಿ
ದಿವ್ಯ ಹಸ್ತಗಳಲಿ ಶೋಬಿತವಾಗುಂಟು
ದ್ರವ್ಯ, ಹಾಟಕ ರತ್ನ ಧನ ಕೊಡುವ ಕರಗಳು
ದೇವಿ ಶ್ರೀ ಹ್ರೀ ಸಹ ಗರುಡಾಂಸಂಸ್ಥ
ಮೇನಾದಿ ರೂಪ ತ್ವದ್ ಮಸ್ತಕಾದ್ಯಂಗದಿ
ಇನಗಮಿತ ದೀಪ್ತ ಆಭರಣ ಜ್ವಲಿಸುತಿವೆ
ವನರುಹಾಸನ ತಾತ ಶ್ರೀಕರ ಪ್ರಸನ್ನ
ಶ್ರೀನಿವಾಸನೆ ಸ್ವರ್ಣ ವರ್ಣ ನಮೋ ಶರಣು

10) Shree pUtAtmane namah!

nirdOsha supavitra pUtAtma namO embe

shashwat supavitra mUla avatAra sarvadalu

sadA apahatapApma nirlipta neenu saMbhoga

prAptichEn vaishEshyAt eMdu nirNaya sUtra

O pUtAtmane , the purest of the pure, I bow down to You who are completely flawless and full of auspiciousness. Your purity is boundless, unlimited by time or space. You are completely pure in all Your  forms-be it moola or avatara.You are always free from impurity and remain untainted. You are the only one who is the complete enjoyer and it is your exclusive quality. This is the final decision declared by the Sutras.

The major types of doshas described in the shastras are swaroopa naasha, deha naasha, dukkha praapti and aswatantra. A little on each of these types. The first one is where the actual object is destroyed like an insentient object-pot. The second is where there is loss of the gross body-jiva/soul and the third type is for the sentient beings including devathas and others who are succeptable to grief and loss. The last type is for all including Lakshmi .The Lord is free from any of these shortcomings.

The world as we know it is full of impurity at various levels, if at all anything is a little pure, then it is just for a little while before it gets tainted . Nothing remains eternally pure in this world. Any purity that is achieved gets tainted by attachment and ego. There is no question of a completeness of any aspect in this samsara. The Lord is completely different from this description. Those who are entangled in this web of impurity, taint and bondage have only one way to get themselves released from it and that is by contemplation on this guna of the Lord. He is flawless. When we encounter flaws in our own selves, our way of thinking if we are able to contemplate on this guna, one can secure the Lord’s grace to overcome the flaws as per one’s eligibility.

Shree Jagannatha dasaru says ,” sadguNava kaddavara aghava kadivanu anaghanendenisi”

This pUtAtma nama itself declares the He is purity itself embodied. Bheeshmacharya declares, “pavitraNaam pavitram yo mangalanaam cha mangalam” even before he begins to describe the 1000 names of God in an attempt to describe His infinite glory . Anything that is pure acquires its purity because of God’s will for it to be pure. The ancients declared that the theertha’s like Ganga, Yamuna etc are pure and fire is also blemishless.It is His will that makes them so. But even these have their own limitations. If external factors pollute the waters or fire extinguishers are used on a fire, it will cease .

 One notes that this purity of a thing is never constant and is a changing phenomena. It is a dependent factor and it depends on many factors which remain out of our control . If one cleanses through washing, the contact with the external environment soon makes the body unclean. The internal body is all the time filled with flesh, blood and waste keeps getting accumulated in the excretory organs. This endless process happens and it should happen for the well being of the person. So one observes that constant purity is a far fetched ideal in samsara. If this is the case of the physical body, then what of the mind? the nature of the mind itself is to decide on something and then again change that decision within minutes. The inputs from the world continuously taint the mind. The feelings of desire cause anger, jealousy, greed ,excessive attachment and pride. For each of these factors Shree Prasanna Shreenivasa Dasaru gives a good antidote. He describes the way to contemplate so that we may attempt to please God to free ourselves from impurity.

 He whose name is itself pure and has the ability to cleanse the one who contemplates on it ,has innumerable forms, all complete and pure. When the mind is filled with negative thoughts then it drags the body with it making it unfit for doing useful work. The mind can become positive by contemplating on positive things- this is not just told by the ancients but also by recent research in the most sophisticated laboratories. Now Dasaru says that there is no thing which is more positive than Hari. He is flawless ,full of attributes ,beautiful and remains constantly so being unaffected by anything. Nothing can fetter or taint Him. Such is the glory of Hari described in the Puranas and Itihasas where He appears in different forms and displays His bountiful benevolence.Contemplating on the completeness and purity of any of the forms moves us towards heightened positivity and bliss. Impurity makes us averse to contemplation on the purest of the pure and this makes it all the more necessary to engage in contemplation.The avataras of Hari which portray His gunas in the form of a story ,make it easier for the sadhaka to engage in contemplation of the unpolluted glory of the Lord.

The final point stressed on in the sutras also is that He is the only true enjoyer and this is a corollary of His guna of being totally pure. Purity is beauty. Beauty bring bliss. This is a natural sequence designed by the Lord and He is the most complete in all of these gunas as seen by the name ,”pUtAtma” and “saMbhoga”. These gunas are unique to Him.

How do we understand and apply this to maximise our enjoyments of the experiences we encounter in life. Let us observe a little. We find pure enjoyment in small babies yet unaware of the world. A simple smile is enough to make the baby happy. A peek a boo is enough to give it happiness. But as the child grows its mind gets contaminated with the various choices available and it compares and contrasts , shows preferences etc which are all defects and hence causes a decrease in enjoyment. The innocence of being able to take the world as it is, is true surrender and that is possible only by contemplating on the purest of the pure entities.”pUtAtma”. He is pure and is unbounded in space, time and attributes which attest His complete purity.

He is the giver of the form, the provider of the situations in life and controls each and every thing very impartially with a complete knowledge about every soul and its requirements for unfoldment. The more we are aware of His complete sway over everything and our inability to change situations at will, we can learn to accept things in an easy manner and look for aspects in our life for which we can be grateful. This attitude is a step towards purity. When we refuse to accept a certain thing,it causes grief, anger etc which pollute the mind, so the surest way to keep our mind clean to to accept things as the bountiful gift of the purest Lord who has no benefit in doing any favours to us, nor is He bound to do so, yet He does eternally due to His boundless compassion which is pure and spontaneous.

I bow down in humble reverence to this Supreme pUtAtma.

9.Shree bhUtabhavanAya namah-Creator and Sustainer of Conscious activity

sarva prANigaLa utpAdakanu bhUtabhAvana

sarvada namo ninage prANi mano saMcharane

sarva prANi manovritti mADisuvi kArayita

sarva bhUtagaLa satta pravrittyAdigaLa data ||

” You are the creator of the all  the sentient beings(prANis). O bhUtabhAvana, My repeated obeisance to You. You traverse through the minds of the prANis and are the cause for their mental activity. You are the only independent doer,inspiring actions and making other perform. You are the cause for the existence, action and thought of every being(bhUta).”

Here the word ‘prANi’ bears a lot of significance. As it means the one who is capable of intelligent activitiy. All living beings are capable of such activity, though in various levels. Survival, reproduction etc are  seen in all creatures and even in plant life. The higher end of living beings have more refined forms of thought than the lower forms. These higher processing skills of humans enables them to sift through the bombardment of  thoughts flashing through their minds in response to external stimulus. The feeling of existing and experiencing things is  due to the presence of the doer, who initiates the desire to engage in action and also goads them into action.

The living beings are brought into existence.They obtain bodies through which they can experience . This connection between the body made of the five elements and the sentient jiva is very mysterious. How is it possible to connect such a miniscule thing as the jiva and the gross body? Not just connect but give the conscious feeling of being the owner of the body and being able to experience its travails as if it is actually the travails of the jiva itself and not the body. This mysterious link, is constantly kept in place by “bhUtabhAvanah” .

The Swethashwataro Upanishad describes this magnificient power of God which binds the subtle jiva to the gross body until such time as He wills it. The binding occurs and the jiva is made to experience through the body. The giver of this experience through the mental thoughts that relentlessly pop up in our minds is “bhUta bhAvanAya “.

The conscious thought is unique to living beings. The chameleon comouflages itself to protect itself from predators. The flowers look colourful and fragrant attracting bees for pollination. The bees get attracted. The plant puts out roots in search of water deep into the soil. It also tends to grow towards sunlight so that it can prepare its food for survival. All animals instinctively keep away from their natural enemies and try to protect their young also from attack. All these processes indicate an expression of consciousness and the source of this conscious activity must necessarily be another conscious intelligent being. The enormity of the task undertaken by this other Super being requires that it has a boundless store of intelligence and power to enable conscious activities in this myriad of beings , we see in the world. This infinite conscious being  is “bhUtabhAvanah”.

As a human being endowed with a higher level of consciousness than required for just survival, it becomes our bounden duty to explore the wonderful mystery of our very existence and the power that sustains all. It is by surrendering our minds to this mighty power, we may bring about a sense of consciousness about the Supreme and its flowing might in everything we experience. Such an awareness would ignite an abiding devotion towards this Lord which is prescribed as the solution to ward off all ills facing us .

8.Shree bhUtAtmane namah : who pervades and controls

jagannAtha sarva jagadvAsa bhUtAtma Namaste

vAgIsha shiva vipa shakrAdi prANi sarva jagad-

ttige niyAmaka shAsakanu swAmIyu nIneve

aghadUra guNaparipUrNa  AnaMda prachura

“You are the Lord of the entire Universe , You reside inside each and every nook as well as envelop and energise the universe with Your mysterious presence.I bow down to Your infinite resources ,stores of flawless attributes from which ensue the energies required by all entities to complete their duties. The Lord of  Vaak , Shiva, Garuda, Shakra and others do their duties at Your bidding and accept You as their master. Such is your overlord ship, yet You remain untainted by Your power,completely free from flaws and full of auspicious attributes overflowing with bliss.”

Dasaru cautions, Even though He exists at every level in the world, He is not like it. The world as we see it has many flaws , while God is flawless. The world is full of lack, while He is complete with all auspicious attributes. Every step in this world is precarious and forbodes grief while the Lord is completely overflowing with bliss. This distinction between the Master and His creation needs to be understood in the right sense. He exists effortlessly  and makes other things exist as they should by His power  and that’s why He is refered to as “ShAsakanu and SwAmi”.

As the master of the universe, You pervade everywhere and are known as “bhUtAtma”. I bow down to you in humble reverence. Hari is the designer and sustainer of each and every thing that exists. He gives things meaning. Here there is a lot of profound meaning implied by the previous sentence.What do you mean by things having meaning? The existence of a beautiful thing becomes meaningful when its beauty is perceived. This perception occurs at various levels and through different kinds of organs of different organizms. The Lord works through intelligent forces put in place by Him. Here “vAgIsha” the Lord of the speech diety(Saraswathi) ie Brahma is indicated as the deity of the memory which gives meaning to events. When we recollect and learn then the events become meaningful. For such recollection to happen, Brahma is the presiding diety and the Lord works through him. In the similar way all the other deities effectively carry out the decry of the Lord.

 The dieties who are performing superior tasks like controlling of speech, of mind, of knowledge, of all the sense organs and the very life-breath are all under Your complete control and depend on You for their sustenance and direction. There is none who can question Your authority and get away with it. They have to bow down to Your ruling always. Such is Your Supreme control. The fact that if anyone wants to do anything, they would need their body, other instruments like mind, sense organs etc as well as external objects and each of these is individually controlled by different deities at the bidding of Hari. None can get through with any work without Your abundant grace. If one asks,”How so?” When we observe the universe we see that all objects require energy to subsist and be of use to anyone. For example – a flower in full bloom.

Description Water lily 1.jpg

It is soft to touch, a pleasure to see and full of fragrance pleasing to the nose. All these are accomplished by the flower by just existing. But this  existence is mysterious? Why today and not yesterday? Why white instead of red? Why in the water and not on the mountain tops? Innumerable questions can come up and remain unanswered except for that it is just the way things are. Everything has a place and time and it reigns at that particular period of time. After that, the flower withers, it loses it beauty and stops giving off fragrance It gets withered and slowly disintegrates to return back to its essential elements. This decomposition of matter is also God’s grace and it is an extremely significant part of the maintainence of beauty as it allows for new and beautiful things to bloom and blossom. The cycle of life keeps moving. If one stops to wonder then one may get memerised by the enormity of objects , their different contributions , their different ways of existing and then changing to other forms of matter. This enormous activity that goes in the world is controlled by “jagannAtha”. He is the king, who resides inside the very being of His subjects, who is present inside every element of an object coaxing it from one level of existence to another, always being the cause for the change, but always remaining passive and changeless. In order for one flower to bloom so many factors need to be fulfilled, and such flowers bloom uncounted in the forests, in the lakes, ponds and gardens, under the seas and oceans etc. He is the king who provides and sustains everything .

Whoever contemplates on His great energies which are flawless and complete are sure to be rid of their defects and sins. Such is His great glory. Infact in order to remove one’s defects, there is no other way. Contemplation is the only way. Contemplation on His infinite greatness and His benevolence in creating and sustaining everything. Relinquishing the urge to be in control becomes easier with repeated contemplation on this guna of God. Whether one likes it or not, it not the reason for things to happen, but whether God likes it or not is the deciding factor. His will prevails and accepting His will is our bounty. If we can implement this one thing into our everyday living, life becomes an unravelling of His grace.

Shree Gurushressha vittala dasaru pleads with Shreenivasa

“ninna chittakke bandaddu enna chittakke barali anyata bayakeya koDadiru”

Shree Jagannatha dasaru says ,” vishwakuTuMbi koTTa kaNNanna kutisita kambaliye soubhAgya vendavanaMgrigaLa bhajisru