FW: Devuru Nama by Sri Purandara Dasaru

[Guest guest]

Dear Haribhaktas,

 

In continuation to my earlier mail, I am

sending another Devaru nama interpretation from my sister.

 

I hope you enjoy the meaning too.

 

 

Vandenagalu.

----------------------

Raghav

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Hare Srinivasa!

 

19th January, 2007 is the aradhana of the great Haridasa, Sri Purandara Dasaru. Here is a devuru

nama composed by this great saint. The

devuru namas by Haridasas are spontaneous recitation during their daily life. This must have been sung during his visit to Pandarpur. He

not only describes the

Lord of Pandarpur, Panduranga

vittala, but using the same verses

he explores some of the infinite attributes of the Lord. He does not stop at this, but gives

clues to the sadhana that is required of true devotees in order to attain him.

 

By the grace of the Lord Sri Hari, I had the opprtunity to visit Pandarpur recently and would like to

share a few thoughts on this devuru nama. Please write back on any misinterpretations which

you may identify.

 

iTTige mele niMta

namma viTTala tAnu

puTTa pAda oori niMta diTTa tAnu

 

The great Lord Krishna who was pleased with his devotee punDalika, appeared before him when his parents

where asleep with their head on his lap. As he did not want to disturb them, he took hold of

a brick which was near at hand and

offered it to the Lord as an Asana/seat. The Lord stood on it and became the Lord Panduranga viTTala,

the beloved Lord of Pundalika and many great Haridasas. The Lord is Nitya trupta. He does

not need anything from his devotees.

Yet it is the duty of His devotees to remember Him with love always for ALL existence is dependent on Him.

He is the only independent entity.

The Lord stands on the brick and proves that He is sure to accept whatever is offered with

devotion irrespective of its worldly value. The fact that He gave his darshan to Pundalika

while he was engaged in serving his

parents shows that He can be realised by one who performs the duty in that

lifetime ,without any expectations and with the sole intention to

please the Lord..The message of the Gita has been proved by the Lord. Dasaru

says, He pressed His tiny feet on the brick and stood firmly, even though He is

the huge, almighty, omnipresent Lord, who encompasses the world and is so huge

that he could measure the entire Brahmanda in two steps. This ambiguity of the

Lord is reffered to as anoraniyan mahatomahiyan . The Lord resides in the heart

of all jeevas as said in the Gita Chapter 15. If we fix our mind on the feet of

the Lord we can see Him standing in all His glory.

 

toMkada mele

kaiya kaTTi bhakutaru baruvadu noDuvanamma

 

He stands with his hands on His hips which is the ideal position for observation.

There he stands and observes His bhaktas who come to pay their obeisance to

Him.Dasaru is referring to yet another attribute of the Lord- Sakshi. VSN. He

is the Sakshi or witness to all the deeds of all jeevas and none can escape His

notice.

 

paMDari puradali

iruvanaMte pAMduraMga eMbuvanaMte

chaMdra bAga pita ivanaMte arasi rukmini pati ivanaMte

 

viTTala is standing in Pandarpur and is known as pAnDuranga.He is the father of

the river chandrabaga and is the husband of the queen Rukmini Devi.

 

Ganges is the water that springs from His feet during his incarnation as Vamana

/ Trivikrama and He is the father of Ganga.

Since this river Bhima is at the feet of Panduranga viTTala , He is the father

of this river which is known chandra bAga in Pandarpur as it takes the shape of

a half moon . Lord Krishna is the same as viTTala and viTTala is the same as

Lord Krishna. This is re-asserted by Dasaru by saying that Panduranga's consort

is Rukmini.

 

kanakadAse

ivagillavamma haNada Ase ivagillavamma

nAdabra~hma eMbuvanamma bhakutara vachanake kaadiha namma

 

The Lord is not pleased by gifts of gold or money. He is called as nAda braHma

.. He is pleased by the devotional songs and recitations of His devotees.

 

In another devuru nama Prasanna theertharu says

 

nAda swarada sogasAda dwanigalalli nAda brahma ta kaadu noDutiha

 

The Lord resides in sound and is the cause for speech .He is waiting for the

words of His devotees.

 

One who is aware of this whenever he speaks, such a devotee's words are the

words which He will prove true.

 

kariya kaMbali

hoddiha namma haNege nAma hacchihanamma

tulasimAle hAkyAnamma puraMdara viTTalanu ollitAnamma

 

The Lord covers Himself with a black shawl. He wears a nama on his forehead. He

wears a tulasi mala and is everready to bestow His devotees with mukthi when

they are eligible for it.

 

The jeeva is bound by two sheaths of ignorance. One is the paramAchadika and the

other is jeevAchadika. The first one prevents the jeeva from seeing the Lord

and the second one obscures the jeeva from seeing his own self. The jeeva can

realize his self only by opening his inner eye which is located in the middle

of the forehead- aGYachakra. When we see the Lord adorned with the black shawl

we have to jerk ourselves out of being complacent with our existence and strive

to discover the purpose of life.When we look at the Lord and see His forehead

decorated with the nAma we have to assert ourselves in the path which will

allow the inner eye which is in the center of the forehead to open. The tulasi

mAla signifies japa and dyAna. When we see the tulasi mala around his neck we

must understand that doing DhyAna of the Lord is the path to endear

ourselves to Him and realize the true purpose of life.

 

In another devuru nama Purandara Dasaru says:

 

kaNNinoLage nOdo

hariya oLa

kaNNinndali nOdo mUjagada Dhoreya

 

See Lord Hari through the inner eye. See the Lord of the three worlds through

the inner eye through DhyAna.

 

Sri Hari priyatam

Sri KrishnArpana mastu

 

I am not the doer , Lord Hari is the doer.

 

R. Parimala