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.