13)The loss-less one:Shree Avyayaaya namah!

ahalya avinAsha guNaroopa avyaya namO

kalyANa guNaguNArNavanu eMdigu neenu

mAlinya vikArAdi nAlku vida nAshavillavO

ella guNaroopagaLu sampoorNavu shAshwatavu

O infinite ocean of auspiciousness, who is the embodiment of all that is good, who is ever free from deformities, who is ever imperishable, I bow down to You in humble obeisance. You are free from negativity,transformation and other types of the four main defects.You are always full and complete, never lacking anything at anytime and all Your gunas and roopas are such, always being infnitely changeless.

In the last nama,”muktAnAm paramAm gatih”, we saw that He accepts the devotee’s praise and bestows beatitude on them. The praise of the Lord should be a spontaneous flow of love and respect towards the Lord and this can happen only when there is an overwhelming uncontrollable emotion which brims inside the heart and then overflows. Such deeply felt emotions stem from continuous contemplation on the admirable, beautiful , wonderful aspects of the contemplated object, in this case- God. Even in the world,people associate with others, say a friend,observe their good attributes which appeal to them, contemplate on them and then begin to have a special affection towards that particular friend. Repeated associated and contemplation on a positive and defectless personality like Avyaya Hari is the path to obtain such special attachment to His lotus feet which can inculcate excessive devotion to please Hari. The Vishnu Sahasranama is a treasure house for people with such an aspiration and Shree Prasanna Shreenivasa Dasaru has made this accessable by giving the explanation of each name in verse form.

The current name for discussion, “Avyaya” signifies that He is ever positive and is never assailed by any defects or deformities. The state of mind or body of a human being can remain elevated and pure only when one consumes food that is pure, listens to positive things and looks and reads about positive things. The state of elevation is directly proportional to  what we input inside. Anything that we see in this world is full of defects and howsoever pure it still contains impurity and negativity, that is the nature of the world, whereas the concept of God is ,”All that is pure derives its purity from God, the positive states of beings and objects is due to His presence in them. They remain in those states as long as God wills and sustains them.” Such a Lord is the one to be contemplated on and for that the nama “avyaya” is just suited.

The world is always changing where He remains changeless.

The Bhagavad Geetha says ,” urdhwa moolam adha shAkam ashwattam prahuh avyayam…

The world which is like the banyan tree, always moving, constantly in motion, constantly changing has its sustaining power-the root at the highest elevation. The leaves and branches are at a lower level than the root, meaning everything is sustained by the Lord who is higher than everyone and everything. Further, this concept of the world is eternal, meaning universe after universe is created, exists and undergoes dissolution. Change is the law here, which is controlled by the changeless,lossless One.

The Lord who controls is above change, is above any kind of transformation . He has no deformities which we observe in the world around us, and hence is fit for contemplation as the most positive concept ever. So much so, that at any point in time , place or attributes there is no question of any kind of loss or incapacitation.

The four kinds of losses the first two of which are listed by Dasaru above ,are : 1)mAlinya -impurity- a state of deformity,losing the original state and 2)vikAra- undergoing transformation,jiva’s transmigration, acquisition of experience which transforms memory 3)the afflictions of pain and grief and 4)the state of dependence.

Hari remains above these always and is the origin of purity,always constant, never affected in any way and is always Supremely independent .mangaLAnAm cha mangaLam

We can easily understand that it is possible to cleanse physical impurity by using water. But a human has mental and spiritual aspects to oneself which are impure and inaccessible to the purifying capacity of water . How do we purify these?

Shree Jagannatha Dasaru says ,

sadguNava kaddavara aghava kadivanu ,anaghanendenisi…”

Anagha, the faultless One  snatches away the sins and negative attributes of the person who contemplates on the true auspicious positive attributes of His Supreme self.

He remains Complete in all aspects independently and effortlessly as it is His inherent nature to be so. The wonder of His infinite excellence in purity is such that, however many souls reach out and surrender to Him, He purifies them all seamlessly, without ever getting even slightly affected by the taint. This concept is totally unimaginable  and we bow down in humble reverence to this great might whose comprehension remains outside our grasp always.



12) Eternal saviour and succour-Shree Muktaanaam paramaam gataye namah

Shree Prasanna Shreenivasa Dasa gurubhyoh namah!

muktarugaLa parama prApyanAgi iruvi nee

muktAnAm paramAgataye namaste vyAsa ukti

muktOpasripya vyapadEshAchcha sUtra nirNayavu

mattu paramjyOIti rupasampadya ityAdigaLu

O master, You are the highest goal to be obtained ever and those who are free from samsaara, they obtain that state of freedom and by Your grace. Their resultant state of bliss is sustained by Your mighty will and grace. Hence, You are sought after as the final destination by the good souls and they do reach You according to their capacities as per Your will. This is declared by Lord VedavyAsa Himself in the Brahma sutras. The sutras are the deciding statements which clearly  and crisply indicate the intention of the other shrutis/sadaagamas. That the muktas approach You , seek You out to the exclusion of all else,assured of Your grace is the declaration. The other declaration is that knowledge about Your glory is the highest knowledge that one should aspire for and the muktas obtain such brilliance in perception through their inherent knowledge  as per Your will for each one. “

The word “ityAdigalu” clearly hints that there are many other such statements in the sutras which support and assent the meaning of this nama.

When one is in bondage, one cannot perceive the truth correctly. This holds true for small and mundane issues. If we are faced with a difficult situation, the ancients advise us to clear the mind of pre-conceived attachments to certain outcomes and think with an open mind. This word open, signifies that even if we temporarily set aside our attachments and biases we would be free to see the truth in that situation.The sutras says ,”The muktas see Him as their final goal and knowledge about Him as the highest knowledge.” The word ,”muktas ” itself disclose that they are free from misconceptions and ignorance which exist in samsaara and see this great truth in clarity.

The whole of samsaara which is a series of births and deaths for each jiva is nothing but bondage. What kind of bondage? It is not the bonds of ropes that bind us, but the bonds of attachment that spring up in our mind causing us to be bound , our thought becomes biased as we start thinking in terms of achieving something which keeps our attachment to the object concerned alive and fresh. The binding thoughts cause us to be deluded.What is true becomes unimportant, what is beneficial in the short term becomes important. Who causes this bondage? Our own karma- But our karma is not an intelligent force. The infinitely powerful intelligent force which observes all, is the dispenser of the fruits of karma which bind us in different ways. To swim across this ocean of samsaara, one has to always bear in the mind  the Lord is the highest end to be reached when one is free of samsaara. The point to be noted here is that samsaara, though seemingly endless, still remains temporary and goals which are part of this external world of objects and sensual pleasures are also temporary. These short-lived pleasures are also dispensed by the eternal saviour and succour – muktAnAm paramAm gataye . This is the knowledge which liberates and gives the jiva the highest benefit of securing the grace of God.

The simple meaning of this nama is that He is the highest destination and He is the dispenser of all benefits including the highest benefit that any jiva can ever attain, which is mukti. If we can keep alive these two aspects and remember Him with gratitude ,in our daily life, all our hankerings for anything in this world will slowly and surely take a back seat and will slowly dissappear. This is not something that happens instantly but takes many many births. Shree Prasanna Shreenivasa Dasaru cites the final declaration of the Brahma sutras to inculcate firm faith in the devotee that He is there , waiting for the true devotee. He definitely is the one object for which we should strive for , though not directly obtainable in samsaara, but surely obtainable as per one’s yogyatha in mukthi. This makes it all the more relevant to contemplate on it.

The highest goal of a satvic soul is mukti and the highest objective is the Lord who is the giver of moksha where the soul experiences pure bliss as per one’s own inherent capacity(swabhava). This experience of bliss is bestowed on the jiva by Paramatma. He does not just bestow, but enables the jiva to experience such bliss as He sees fit for each one, eternally.


Shree Varaha Narahari Dhanvantri mantra

sharaNu sharaNu sharaNu bhUvarAha muruti sharaNu sharaNu dhanvantri

sharaNu bhAratiramaNavaMdyane sharaNu nrihare kripAnidhe

Shree Prasanna Shreenivasa Dasaru has written some mantras which are just right for contemplation. We have seen one such mantra previously. This is also a mantra to cure physical,mental and spiritual ills.It is a beautiful prayer to the Lord recounting three of His forms where He has shown His auspicious attributes as a leela. As Varaha , He has rescued Bhu and its presiding dieties from the abyss where the cruel asura Hiranyaaksha had heartlessly shoved it . This is also the from of the Lord who traverses the 72 thousand nadis in the human body enabling the soul to perform  sadhana as He wills. Then as Dhanvantri He manifested with the pot of amrutha showing that He is the master doctor with the cure for all kinds of ills. Finally when the soul’s prarabdha karma takes over, the physical body becomes weak and is susceptible to Time. Even at such a time, when one beseeches Him as Narahari He rescues the embodied soul from an untimely death and enables one to complete the sadhana for that lifetime.

The jiva in the human form is suceptable to various types of difficulties and troubles. Ancients classified them as three main types and hence the word “taapatraya”. They are Adiboutika, Adidaivika and Adyaatmika taapas – those which assail one from the external world made of the five elements, those that are caused by the action of the devathas,those through one’s own mental status. It is possible to vary this classification in different ways .All the three forms are detrimental to one’s progress along the spiritual path. If the body is diseased or the mind is distressed then there is no question of recalling the knowledge obtained or putting it into practise. So Dasaru entreats Paramatma to protect and uplift. He beeseches the Lord singing the glory of the three forms namely Varaha, Nrihari and Dhanvantri . Dasaru also asserts that the Lord whom he is referring to here is the one who is worshipped by “bhaarati ramana” . This points out that the Lord is flawless and completely full of auspicious attributes in all His forms and is the Supreme personality which is the main tennet of Acharya Madhwa’s philosophy.

The word “varahaa” means “shreshTa”. He is the most eminent one. When one splits this word into syllables – va- ra-ha. The syllable “va” is vam jnaanam , ra- ram- ananda . In sanskrit syllables can be taken as abbreviation for words. Taking ‘ha’ as the abbreviation for “hamsa” we get the meaning as one who is capable of being in pure existence of knowledge and bliss, while completely devoid of any defects. Here ha-devoid of defects”and “sa- who is essence of everything”.

vAridiyiMda krUra asuranna

muridu dhareyanuddariside


uddariso enna kripAnidhe

Dasaru speaks to Varaha ,” You have dived deep into the oceans and destroyed the wicked asura, saving the earth. I entreat You to uplift me from this huge ocean of terrible diseases.”

The human body is a mass of cells of various kinds sustained by energy and gas diffusion . The energy moves through the entire body in unbroken pathways which twist, turn and intersect. These energy paths ways form  knots and chakras. There are innumerable such pathways, of which the ancients claim ,72000 are prominent and play an important role in the well being of the individual. If the nadis are un-inhibited they ensure good health for the person. The ancients advised, Asana, Pranayama  etc and chanting of the Vishnu Sahasranama to maintain the nadis in optimal health. Whatsoever of these one may engage in , it is finally the will of Hari that determines the health and vitality of a human being. Dasaru seeks out Varaha ,” You have done it by uplifting and upholding the entire earth, this is quite effortless for You. It is Your will, to keep one alive in that body that makes the nadis supply the energy to complete all the internal processes which keeps one alive and vital. Please do grace me, so that I may be uplifted.”

One should note that Dasaru does not ask for a long life, or to live until a certain age, etc. He only says ,” Uplift me, even as You uplifted the earth The demons in the form of diseases can be demolished only by You.These diseases are not just for the body but also for the mind and soul. The soul which is in bondage suffers from the biggest disease of all -the Bhava roga  So please show Your compassion on me.”

Varaha means the most subtlest, finest, best ,prettiest, purest….. There is nothing more pure or subtle that knowledge and You are the embodiment of such knowledge. “Oh Varaha! Grant me the knowledge that can uplift me from the impurity collected due to ignorance,birth after birth.Knowledge is the only purifier.” Krishna has said in the Bhagavad Gita,”na hi jnAnena sadrisham pavitram iha vidyate”.

surara poreyalu amruta taMde

parama purusha beshaja

shiraurAdi sarva aMgadi

suridu amritava pore enna

“You brought forth the nectar of life to grace the suras, O parama purusha Beshaja! Please soak my entire body from the head , to the waist and all the other parts in the nectar and protect me.” Beshaja means the one who cures the disease in other words- vaidya. The Lord is not just the one who cures the disease,but who knows the cause for it and can design circumstances so that we gain knowledge by such experiences. Unless we gain knowledge as a result of experience, we will have to face it again and again. So we entreat the Lord to cure and lead us to prevent such bitter experiences by giving us the right attitude in times of tribulation. He cannot be questioned, whatsoever our circumstance as He is the all knower. The eternal bliss can be enjoyed only if there is firm knowledge of His compassion as the “Protector of the good”, no questions asked about the method of protection which may not appear to be so due to our shortsightedness.

 He is the Supreme , all knower,one who is the cause of design,creation, sustanence and dissolution of the universe. There is no one who can interrupt His will. It reaches perfect completion always and that too effortlessly. So If he decides then it can happen.Dasaru recollects the incident when he decided to protect the suras and appeared with the pot of divine nectar. Even then , when the asuras tried to plunder it away from the suras, it was their attitude that their saviour the Supreme Lord will never let them down, that drew the compassion of Paramatma . He saw to it that the asuras were not successful in their plans by assuming another form-Mohini.

Dasaru is beseeching the Lord to grace one with His will of protection. Then he seeks protection for all the organs and parts of the body and the inner layers of the body which contain subtle parts like the antahkarana etc.

mrityu ,mrityuve enna

apamrityu taridu poreyo

nityasukha maya siri

prasanna shreenivAsane

As the disease progresses the chance of succumbing to it looms large. Then Dasaru contemplates on the Lord as the overall controller of  death. Yama is the controlled or embodied souls and is the one who causes their bodies to die, this Yama is inturn controlled by Shiva who swallows Yama during the process of pralaya. But Shiva is also swallowed by Paramatma along with the entire universe. Thus we see see that He is the final controller and it is He who can protect one from untimely death of the body  or the end of the sadhana path of the soul .

Shri Jagannatha dasaru has said, ” sadguNava kaddavana aghava kadivanu anaghanendenisi” “One who contemplates on the auspicious attributes of the Lord, is releived of the corresponding negative attributes in oneself , as per one’s own innate essence and the type and depth of contemplation. This is what is followed by the ancients . Always life has to lead one to shed the negative attributes in the antahkarana collected over many births and to that end the upasana or contempation is led. After  beseeching Him to relieve one of untimely death, Dasaru also pleads for protection. In this world which is known as “martya loka”, how can one plead for “amritatva”? So it is definitely a foolish thing to think that Dasaru is asking for a long life without a diseased body.An incident from the KAtopanishad is significant . When Yama tells Nachiketa to ask for three boons and Nachiketa asks him to teach him how to reach the deathless state of complete bliss and the knowledge of such a God who is Himself complete and full of bliss and sustains others all the time without any loss or defect to His nature. Yama tells Nachiketa to ask for long life, healthy life, wealth, property etc. But Nachiketa says ,” Enjoying the pleasures of the world with the indriyas only makes them loose their sharpness and brightness and dulls them to an extent that the soul forgets about any such thing as  a thirst to know about …”Supreme Lord” and gets immersed in ignorance and so hurtles through samsaara -the cycle of life and death, birth after birth. I do not want any of those things you mentioned and I am quite definite about it. Grant me knowledge of the Supreme so I may be released from bondage.”

Here Dasaru’s prayer is for the relief from fear and bondage . Freedom comes from knowledge and contemplating on this mantra repeatedly released one from distress and fear.Then it leads to another guna of the Lord which is ” Timeless, Boundless,Limitless bliss”. The sadhaka obtains the Lord’s grace to reach such bliss which is permenent and complete as per one’s ability.

We observe that the Lord is the eternal saviour and protector all through. This is a prayer for curing a sickness to the body. The same is also a indepth upasana to cure the bhava roga too, which engulfs each soul and only with the grace of Varaha can the soul be afloat in this samsaara without drowing in the oceans of vishaya bhoga and arishadvargas.  In the second charanam, the word “amrutha” refers to Paramatma himself. Every cell and every part of our body, mind and soul needs to be soaked in the knowledge of the Supreme and that can happen only if He wills it. Dasaru beseeches His grace for this victory over the indriyas because they can lead us astray and submerge us in the world of sensory pleasures. Then , Dasaru says that it is His forte to empower the jiva to perform the sadhana relentlessly with the indriyas so purified and finally obtain final beatitude by His grace. Dasaru submits the chintana to his upaasya murthi and inner controller – Shree Prasanna Shreeivasa.