18)Shree YOgaaya namah! The Troubleshooter of samsaara

yagnyAdi karma yOjane mAlpa yOga namO yeMbe

sudhyAna modalAda karmagaLa prerisuvi nI

kAyamanasija dOsha mattu samsAra nivrutti

nityasukha mOkshakke upAyanAgiruvi nIne

O yOga! I bow down to You, Your glorious design of the performance of karma as a sacrifice, leading to concentrated contemplation leading to shedding of the defects in the body and mind , making it ready for the total surrender by which the bondage of samsaara is then removed by You. Not just the state of defectlessness, but a positive state of complete bliss as per the yogyata of the jiva is Your benevolent gift, which is not just a temporary gratification, but that bliss- which remains endless in time and space and is complete for each jiva who attains such a state.

Dasaru has pretty much summed up the entire path of sadhana and the complete control of the Lord in each and every aspect. It gives a glimpse of the immense abilities of the Lord. He is the yOjane(design and implementation) of karmas like yagnyas. What does this imply? Lord Krishna in the Bhagavat gita says ,”yagnyaartAt karmaNonyatra lOkOyam karma bandhanah”. All karma which is not done as a yagnya is binding. The entire world is being further enmeshed up in bondage quite effortlessly as the jiva is drawn towards the objects of the senses and gets entangled in the short term pleasures and forgets the presence and sustaining force which enabled all of this by His sheer will and grace.This forgetfulness on the part of the jiva is removed by Yoga when He decides to set the jiva on the path of release and makes one perform karmas with the right attitude so that they becomes yagnyas .

navaratnagalu kaMDa kaMda davilUMTe

ninna bakuti kaMDare bAradu kalitare bAradu

ninna dayavAgatanaka….   ugAbhOga composed by Shri Vijayadasaru

Coming back to the poetic bhashya of Dasaru……

Shri Prasanna Shrinivasa dasaru begins the explanation of this nAma with  ygnyAdi karma yOjane mAlpa…..  He designs and makes things happen.

He is the troubleshooter of every problem. He has the solution and ensures that the problem is solved by making available the pre-requisites to cleanse the jiva’s body and mind. The pre-requisites being performace of karma as a yagnya , without anticipation for the fruit of the karma and with the feeling of surrender to that Paramatma who is the only independent doer and with a sense of gratitude and an ardent wish to please that benevolent Bhagavantha who makes the world tick.

Shri Purandara dasaru says,”aMbiga nA ninna naMbide jagadaMba ramaNa ninna naMbide..” tuMbida harigOl aMbigA……

” I am the boat and You are the boatman O master, I surrender myself to Your complete doership in earnest devotion and beg You to guide me out of this terrifying ocean of samsaara where there are insurmountable waves in the form of desire,excessive attachment,greed,envy etc. “

In the above devarnama, one can observe the total trust in the Lord who steers and who is the only one capable of this task and who can do so easily provided we can entrust ourselves wholly to Him.

The toeing of the jiva to the path of karma yoga takes place by His grace ,over many births and the engagement of the jiva’s mind is in the contemplation of God happens even during mundane tasks and this manifests only over a long time. Such sudhyAna, enables the jiva to engage in contempation(dhyana) which is continuous and without expectations. Such dhyana cleanses and secures the grace of the Lord and at such a time, the soul is redeemed. Such a soul becomes free from the cycle of birth and death and moves to a flawless existence at the right time by the grace of yOga namaka Vishnu.

17)Shri aksharAya namah! The imperishable One!

nAsharahitanu nInu aksharanu namO namO

shAshavata vaikuMTAdiyali ramipi svaramaNa

Isha sarvAdhAra ninnadhIne aviyOgi ramme

shrIsha, ninnali Ota prOtavAgihudu shrItatva

Shri Prasanna Shreenivasa dasa gurubhyoh namah!

O akshara, I bow down to you in complete surrender. You are  eternal and imperishable in all aspects. You are hence called as the Omnipresent ,Changeless one. You sport about in the flawless place known as Vaikunta , being completely immersed in bliss within Yourself, not needing any external source of happiness. You are the controller and sustainer of all . You are the controller of Lakshmi and she is inseparable from You at all times and places. You are called “shrIsha”, and  she pervades completely in You .Here both the references to Him as the Lord of Shri as well ,being pervaded by Shri seem contradictory. The one who pervades is Superior as that would be the base and support for the other. But having already declared Hari as Superior and constant in this Superiority, Dasaru is making something else clear by saying,”ninnalli shritatva OtaprOtavAdige”

The Shrutis declares that the entire world is created by the Chit Prakruti Lakshmi through the vibration of the three gunas which are completely under Her control. The three gunas and their abhimAni Lakshmi are in need of the support of Paramatma to do this. And Paramatma’s will and His sustainance of Lakshmi in the creation of this world is clearly established by this sentence. The BrihadAranyakOpanishad says

ekO devah sarvabhUtEshu gUDah sarva sAkshi

sarva vyApi ,sarvalOkadhivAsa…….

Here the words ‘sarvvvyApi” and “sarvalOkAdhivAsa” confirm the omnipresence of the Lord as well as the fact that He is the sustaining power  and is the one who exists at all times.

Your state of imperishability is constant and unchanging for all time and in all attributes. You ,being free from such destruction of any kind are the master of the subtle worlds like Vaikunta-free from defects and enjoy bliss without the aid of any external agencies. You are blissful by nature and it is Your inherent nature. You grace the souls to become free from destruction and then enable them to enjoy their inherent bliss in these subtle places which are flawless.

You are the only support for everyone and everything-sarvaadhara. This one word clearly gives us a picture and finality of His omnipotence. He bears everything and makes them exist.

dravayam karma kAlashcha swabhAvo jIva eva cha

yad anugrahatah saMti na saMti yadupekshaya||…Bhagavatha

biMbareniparu svOttamaru prati

biMbareniparu svAvararu prati

biMbabiMbagaLoLage kEvala biMba hariyeMdu.. HKAS 4.35

He is inner energiser , propeller, controller and the one who inspires the jiva in all its actions. There is herarchy of beings who maybe the energises and controllers at various levels, but Hari is one who is the Final One and who has no energiser or controller. He exists independent of anyone or anything.

He is the sustainer of the earth, its rivers, its mountains , it flora and fauna, its beings and every thing to the most minute atoms too. One may ask, what is there in an atom or a river which is lifeless for it be sustained. It could exist without such support. But such is not the case . Atoms are composed of even smaller particles and they are held in place by an inter-atomic forces. The energy for these forces is provided by the infinite energy who designed these structures, their interconnectivity, their inter-dependences etc and keeps these modes intact during creation. See the link below for more information .

https://www.quora.com/What-would-happen-if-gravity-disappeared-for-five-minutes

This center of gravity, the spinning of the earth and its revolution , the constant stream  of solar energy from the sun and many more absolutely wonderful processes go on around us without us, even recognizing them as something spectacular and wonderful. It is the great leela of the Lord who pervades everywhere along with His consort Rama.

Kanaka Dasaru says ,

EtanIga vAsudEvanu

EtanIga vAsudeva I samasta lOkadoDeya

You, O Vasudeva are the master of the entire  universe.

Coming back to the last line of the poetic bhashya….

shrIsha, ninnali Ota prOtavAgihudu shrItatva

Since Rama is also with Him at all times and places, is she independent of His support? To that Dasaru answers, “He is the Lord of Ramaa devi too.Her very existence is supported by Him.”

Lord Krishna in the Bhagavad Gita

dwavimou purushou lOke ksharascha akshara eva cha

kshara sarvAni bhUtani kuTastho akshara uchchyate  15.16

uttamah purushasthvanyah paramAtmethiyudAhrutah

yO lOkatrayam Avishya bhibhartyavyayIshwarah  ..15.17

He pervades everywhere and is superior to all the perishable beings as well as the imperishable Lakshmi.

 

16)kshetrajnyaaya namah! The knower of every body

jIva shareerava tiLida kshetrajnya namo namo

jIva shareeraadi sarvakshetra vyApiyAgiruvi

sarvajnya sarvaniyAmakanu neeneve anyaralla

jIvanige kshetrajnyatva anupapanna apUrNa

O knower of the body of each and every soul, You are kshetrajnya , and I bow down again and again to Your omniscience. You know intimately all the kshetras and pervade in each and every space of the kshetras. You are the only one who is the all knower and the controller of all. None others can claim this capability. The jiva though residing in the body and thinking of itself as the knower of the body, remains in ignorance of the body as the jiva does not have such an ability and its powers are totally limited.

... you ever considered how fat your doctor is? Do you trust your doctor
Do you think this doctor knows his own body?
Does she know the baby who is inside her womb?
Crop Of Sorghum | Free Images at Clker.com - vector clip art online ...
Will this yield be harvested for sure?

Obeisances to Shri Prasanna Shrinivasa dasaru. His commentary on each nama of the Vishnu Sahasranama is awe-inspiring by clearly highlighting the wonderful attributes of the Lord. In the Bhagavad Gita the Lord declares that He is kshetrajna as He knows each and every kshetra. The word kshetra is that which can bestow a fruit. The body is a kshetra as it enables the jiva to experience,to enjoy and to acquire knowledge. The woman’s body is a special kshetra as it is capable of bearing the fruit of a new life. The earth is a kshetra as it is the only thing which can yeild food for the people of the world as well as the animals ,birds and insects.  Dasaru says , “It not just the body of the jiva, but other kshetras as well, all of which are known intimately to You. You know their period of existence, how they should live and what they should expereince and what is the fruit of their life which would accompany them in their long journey in  samsaara.

However much one may study the science of the body , its organs, its systems and the way they work, the reasons for malfunction, the attacks of viruses etc. one can never predict or know what is the capability of a certain jiva enabled with a body. However much a doctor knows about a body, there is little he/she can do to avoid untoward experiences  in the body. Similarly a pregnant woman can never predict the character of her child, its outlook in life or what kind of relationship she may have with it, though she carries it inside her womb for nine months. The farmer cannot know what kind of yeild he will be able to procure from his land until and unless everything is harvested. Crops may be lost due to innumerable reasons like weather conditions, arson, diseases , forest fires , floods etc.

The yield that has to be obtained from any kshetra is only known to God as He knows the kshetra itself well and truly and hence its capacities too. Even if the capacity exists, the time for the yield needs to be ripe and only then it will occur. All these are completely visible in the most minute detail to the Lord. This knowledge is like perception, requires no effort and does not affect Him in anyway. Neither does it require any effort on His part.

It is is His compassion that moves the world and allows the jivas to obtain fruits through the kshetras. Accepting one’s ignorance of the body and surrendering to the knower of the body is the way to secure His grace . The fifteen barriers which keep us away from our goal of moksha are shradda, indriyam, kam, anilah,agni,apah,pritvi,manas, annam, veerya,tapas, karma, mantra, loka and nama. All these are related to our body except the first one – shradda which is mainly the soul’s inherent allegiance to truth or untruth , to virtue or flaw etc. But all the others are tools used in this world and pertain directly or indirectly to the body. If the body is not known to the jiva who resides in it, then how can one claim ownership, claim doership or control of it ? All the tools which enables one to know -indriyas,mind are inside the body and are propelled by forces unknown to the resident. The one who resides inside the body is propelled in a direction which is decided by the one who knows the body of that jiva as well as all other kshetras. He not just knows but is the Supreme controller too. Once we realise this, there is no way we can claim doership of any action. Krishna instructs Arjuna in the Gita to become His instrument ,”nimmitamAtram bhava savyasAchin.”

This attitude of humble surrender to the Supreme might and power of Kshetrajnya Vishnu is the one and only true sadhana and  slowly the capsules of ignorance sorrounding the soul is shed by Hari’s grace moving one towards freedom from samsaara.

 

15)The all perceiver-sAkshine namah!

sAkshAddarshiyu sAkshi ninage namo embeno

sarvAdhyakshanu sarvatOmukhanu shree mahAvishnO

bhutAMtarAtma neenu prAkrita guNa rahitanu

shruti smritigalu nee sAkshi ennutivayO sheesha

O omnipresent perceiver , You are known as The omniscient eye-witness, I bow down humbly to Your perfect presence everywhere.You are the chairperson of every event that occurs in this universe, You are the one with innumerable faces, all observer, complete in all powers and are the also the one and only instigator of all action being inside those who are capable of action and making them perform. Yet, you remain free from the three gunas which are the basic threads of this universe. O consort of Shree,Your glory as “sAkshi” is sung in all the Shrutis and Smritis.

sa +akshi – he who has the indriyas which can perceive

saakshaat ikshate saakshi – who sees everything with his own indriyas , without any limits or boundaries

One may ask ,”Do we not have indriyas which perceive? ” We do. But our indriyas are driven by forces other than our own will . Our sense organs are influenced by the three gunas. Our sense organs are controlled by deities who are in turn controlled by Mukyapraana and he is further empowered by Hari.  The indriyas of the Lord are non-different from Him and are completely auspicious and all powerful. He is the only witness of everything  as without His will we do not perceive anything.

“obbanali nintADuvanu mattobbanali nODuvanu mAtADuvanu beragAgi……” Karuna sandhi , HKS

“nOdi nODisuva, kEli kElisuva ….” As the bimba,inner controller, He has to make us see or hear for us to do so. He is the one and only sAkshi. He observes everything and dispenses as per their efforts , karma and inherent nature.

The Brihadaaranyaka Upanishad declares

ekO devah………………………

………………………………….sAkshi kevalo nirgunashcha ||

He is the observer of everything. How does it impact on us and our behavior?

Since He is the dispenser of the fruit of all action and effort, whatever we do is observed by Him and so we become aware that there is nothing that one can hide from Him and if at all we make an attempt, then that also is perceived by Him making our effort futile in yielding positive fruits but instead leading us to load ourself with negative karma. There is no question of exhibitionism in upasana or prayer. There is  nothing to be gained from it except temporary praise from the ignorant. Knowing His guna as the observer, when one becomes aware of past action which was negative then one should open up before Him and seek His mercy. He has not just seen us in action, but He was the original instigator of all action, so trying to put up a front is futile.

Shri Purandara dasaru says ,

“nageyu barutide yenage nageyu barutide “

In the song he describes the foolish acts of people who pretend to be engaged in dharmic activities while their mind is engaged elsewhere. It is something which makes me laugh, he says. Why so ? It is because the sAkshi observes the outward actions as well as the mental thoughts, which contribute as a factor for consideration while dispensing fruits. Obviously, the actor is obviously unware of this and hence the humour in the song.

The three gunas in nature -satva, rajas and tamas control the way we perceive events.The Lord who is above the three gunas and is the Lord of Lakshmi the abhimaani or controller of the gunas is unaffected by these gunas. Hence also He is the only true perceiver.

sadguNava kaddavara aghava kadivanu anagha nendenisi…..

By contemplating on the Lord in this manner, one obtains clarity in perception which is of utmost necessity in obtaining true knowledge. All need to impress others is also slowly overcome as the One whom we actually need to impress sees through any pretences. Being ourselves, without any attachment to any image one can slowly move towards a sense of calmness which fosters contemplation and enables true awareness to occur.

 

14)The Supreme bestower:Shree Purushaaya namah!

bahuvAda IpsitArthava Ivi purushane namO

bahuLa sAdhana gaisi arisamUhava keeLi

shree hare nI poorNamOkshAkhya phalakoDuvavanu

mahArha poorNaishwarya roopa hrishikEsha sarvagnya

O Purusha, You are the bestower of all kinds of aspirations and You fulfill the desires of Your devotees effectively. At the same time You are the giver of the ultimate benefaction-Moksha and in order to bestow that You make the soul to go through the sadhana path and make them experience the truth deeply, thereby cleansing all impurities. As Your nama, Shree Hari reveals, You then relieve them of ignorance and suffering for eternal time . You are the only One who has the power to accomplish this wonderful task for innumerable deserving souls, that too ,endlessly . All other entities have to bow down to Your will and perform as per Your diction always. So complete is Your All knowing, Masterful control on everyone as well as their sense organs and mental faculties.

One who worships Hari as Purusha, the complete One and the giver of highly sought after benefactions , such a one shall obtain the state of freedom from bondage, complete in own’s own self and will be filled to the brim of all experiences one desires. One will have no need to hanker for anything more in this world . Not just in this world but for eternal time too, the final beatitude where there is flawless existence by the grace of God is also obtained by the grace of Lord Purusha. For He makes the jiva perform the required contemplation and makes one a knower to the best of one’s capacities and then moves them towards a state of perfection from where there is no return.

The best of what we have, the best of our experiences which make one happy have all been bestowed on us, by this Purusha who is One and only entity capable of such showers of grace. By doing the upasana of Hari in this manner we remain ever-thankful to His compassion.

We need to note that it is the expression of gratitude to recognize the source of benefactions and that recognition coupled with wonder at His magnificent abilities of complete control on everything gives bliss to the person who feels that thankfulness.

Just being grateful for the small things in life bestows happiness on the one who practices being grateful. Today’s research on the methods to be happy  clarifies this point. The source of all benefactions is Hari . Indeed,he neither has a need for any praise or offering, but He sees to it that those who contemplate on His glory obtain the resultant benefits. He being the sarvagnya knows exactly what is required at what time by which soul and He bestows it accordingly. Being the Hrishikesha, the controller of our indriyas and mind, He leads the soul to perform the required contemplation and hence Dasaru calls on Him and surrenders to His overall control on our indriyas.  This address of Hrishikesha also discloses the intent of entreating Him to guide the sense organs so that they lead us towards acquisition of knowledge about Him.

nee dayaparanO ninnavara sAdhanavO

muddu hayavadana pElidanaa…

avaravara yOgyate aritu prerakanAgi

avariMda nuDisi nuDi nuDige higgi

avarigOlida namma purandara viTTala