jNAna niyamana mAlpa bhAvana namO vishaya
sannikarshadi manava pariNamisi nI alli
jNAna prakaTisi odaguvi abhiprAyagalannu
ninage namO saMkarshaNa, vAsudeva pradyumna
O bhAvana, I bow down to You O controller of jnAna.You are compassionate and relieve the mind from its forays into the world of sensual pleasures, You then introduce it to the higher concepts of truth . I bow down to You again and again who is of the forms Sankarshana, Vasudeva and Pradyumna.
ruddha dEvanu saRvajIvara
buddhiyOL nelesiddu kR^itipati buddhiyenisuvanu
siddhi yenisuva saMkaruShaNa pra
siddha nAmaka vAsudEvana
vadyarUpa chatuShTayagaLaritavanE paMditanu…………..… HKAS_03-06
It is not for nothing that the ancients have said
“mana eva kAraNam bandha mOkshyOh” for if the mind swings towards the world and the objects of the world then it is next to impossible to obtain jaana- The mind then becomes the instrument to bind. How so? The world of the sense pleasures is a trap and once the pleasure is wished for is experienced it hankers for more and more and more. There is no term called “enough” in the dictionary of the human being who is addicted to sense pleasures. The possibility of extricating oneself out of this quagmire is not possible for many reasons. Firstly once inside that world, the knowledge of the very awareness of the existence of the Supreme, the need to bow down humbly before Him and the need to seek knowledge about His glories is non-existent.Secondly the constant onslaught of desires on the mind makes it fragile,ridden with fear and anxiety and totally incompetent to undertake deep contemplation on any elevated thoughts.
Ah! But the moment Hari decides to extricate such a jiva then it is possible. The mind is made to associate with the glory of Hari and his devotees. More such association withdraws the mind from the objects of the senses. It is for this reason that it becomes the cause for “mOksha- freedom” .
The happenings are all Hari’s leelas ,He plays them out as per the anadi karma of the jiva, its innate nature and efforts. Even the efforts of the jiva are due to His will based on the capability of the soul.
Most of us in samsaara are attracted to one or the other pleasures of senses and find it extremely difficult to focus on the ancient texts,study them and internalise the knowledge through practical experience and inference. The Lord as “bhAvana” is our saviour at this juncture. One has to do the upAsana of this nirdosha infinite guna of Paramatma as per one’s ability. The upAsana directed for us humans is “satchitanandaatma” . Here He is of the swaroopa of jnAna as seen by the word -“chit” and He is of such swaroopa without any dosha-sat. The same holds true for ananda and atma. As Atma He resides as the antaryAmi and also pervades everywhere at all times and spaces and in all the guNas too.
So the word”sat” is applicable to all the rest and it translates to completeness in all aspects without any defects whatsoever. He is “bA + ava”” “na”meaning “jnAna” +”protection” and “remover of grief,ignorance etc”. What else is required?
sannikarshadi manava pariNamisi nI alli
jNAna prakaTisi odaguvi abhiprAyagalannu”
I bow down to You O bhAvana, You steer the mind away from the mesh of sense pleasures and transform the goings-on in the mind to think deeply about existence, about truth, and about the Supreme who controls both. These contemplations are undertaken becuase You provide the knowledge about its necessity,the method to go about seeking knowledge and many more aspects which are favourable to the acquisition of wisdom.
The order of events is described by listing the names of Vishnu in that order. By decoding a few meanings of the names Sankarshana , Vasudeva and Pradyumna one can see the way they explain the chain of events before the objective of obtaining knowledge is reached.
bha= Sankarshana, ava= Vasudeva and na=pradyumna
bha has many meanings of which we take saameepya and light of knowledge.He brings the need for knowledge close to our heart and attracts us towards Him . He is the closest of all to the Lord. avijnyAta sakha residing right in our hearts. He shines light on this aspect and graces us with knowledge.
ava = is the protector. In the entire world Vasudeva resides inside each every object and is the cause for their existence. vasati is to exist. Things exist because of Him. We rely on many things and people for our existence and it Vasudeva who resides in them and bestows protection on us by fulfilling our needs and providing security. Acharya Madhwa’s experience of this presence of Vasudeva is seen in his charitre when he bows down before every mundane thing in his house at a time before he goes out and when questioned by his father, the reason for that, he answered,” I am bowing down to the Supreme Vasudeva who resides in everything and is the cause for their existence.”
nashcha nivritti vAchakah . He removes or takes away our ignorance by filling our mind with light, he takes aways our grief by bestowing the wealth of health and prosperity -Pradyumna.
The order of the roopas is discussed in another way too.
pradyumna – prakrishtavaada beLaku – brilliance and radiance which surpass all others. The brilliance of a certain thing is experienced only when the mind is aware of its existence.For example: If are fast asleep, then we are not aware of any light which may be switched on in that room, however brilliant it may be. And to that end, the Lord makes His presence felt in the objects as their sole energiser thereby making that experience also His worship and working towards the release from the web of karma. “beLaku” also means knowledge. He shines excellent knowledge which will move the jiva to seek for the higher truth of life.
Once the jiva starts the search, it needs to continue without loosing heart as there are sure to be pitfalls at every step of the ardous journey. The souls needs to continue its pursuit and there “sankarashaNa” graces the soul with the attraction towards knowledge which is strong and pulls at the heart to go in that direction. Staying on the track is the grace of “Sankarshana” – samyak AkarshaNa
Then “vAsudeVa” comes to lead us on. “vasa”-Achadane. He covers Himself at first and later when the jiVa becomes vasudEva, He reveals Himself. How does the jiva become “vAsudEva” . It means the jiva becomes pure of heart and soul through the grace of Pradyumna and Sankarshana. Finally it is good to remember that all these are possible only when we have this human form which enables us to interact with world, to use our mind and brain and think and meditate. These are all the grace of “anirudhdA” .”That form of the Lord which removes the hindrance for the soul to experience the external world/ which removes the obstacle to wisdom through contemplating on expereince. The soul obtains the suitable state only if it has the gross body and this is bestowed on us by Anirudhdha.
Indeed, I remain dumfounded at the portrayal of this nAma by Shree Prasanna Shrinivasa dasaru. What a perfect way to offer a prayer and what an efficacious prayer. The glory of the Lord is meditated on as one calls out to “bhAvana” residing right inside the inner recceses of our heart.
My repeated obeisances to this guru-Shri Prasanna Shrinvasa Dasaru for this exquisite poetic commentary on the Vishnu Sahasrama.
I also bend down in humility to my gurugalu Shri Bannanje Govindacharyaru who taught me how to contemplate ,correlate,apply logic and understand.