Arige moreyiDalo hariye vichArisuvar obbara kANe

In this devaranama, Sri Purandara Dasaru talks about the supreme control of the Lord on the jiva as well as on the tatvabhimani devathas( Dieties who control our various organs). Dasaru describes some of the devatas who exert a high order of control on our sense, using an adjective which gives the definition of who the devata is and what his/her control and over which of the karma or jnana indriyas.

He asserts that by asking any one of these dieties to help one in sadhana without understanding that the Lord wields the actual control would be of no use. This is in tune with the Lord's word in the Bg where , He says "mattah smriti jNAnamapOhanam cha" indicating that the memory or lack of memory , the absorption of knwoeldge or its lack is all due to Him."

Even though the deities are there in the body ,performing functions, they too are instruments in God's hand and handle the jiva as per His instructions. Propitating the deities by understanding that the Lord is their antaryAmi and offering the prayers to the antaryAmi form of the Lord in the respective deities earns merit ,not otherwise.

To make one understand this point clearly, Dasaru questions the Lord," Whom shall I take my grievances to? Who will address my requests for protections. O Hari, I can see none other than You who shows concern for me."

The jiva's relationship with the Lord and only the Lord is eternal. All other relatioships are not so . The tatvabhimani dieties change from Brahma kalpa to Brahma kalpa. A Brahma kalpa is the time period for which the jiva who occupies the Brahma padavi for a period of 100 Brahma years which is effectively a very very long period .(100x360x2x14x71x43,20,000)yrs. (It is the Lord who exists inside Brahma and provides the prerane and direction to do the needful).

Arige moreyiDalo hariye vichArisuvar obbara kANe

halavaMga guNadavanobbarasu taleyilladavanobba pradhAni

taLavAra kirigaNNinavanobba baluboTTuguNadobba shyAnubhOga

halavaMga guNadavanobbarasu- Garuda having diverse functions

taleyilladavanobba pradhAni –Shesha –has hoods not a head

taLavAra kirigaNNinavanobba –shiva – has an eye of fire

baluboTTuguNadobba – Indra – his charitra is a bit spotted with apparent misdeeds

shyAnubhOga –Kama –embodiment of enjoyment

arasana heMDatti ratigAri arasana magalu ahaMkAri

arasana soseyobbalaMyakAri arasana dAsiyu atikrUri

arasana heMDatti ratigAri- Manasu – interested in many things

arasana magalu ahaMkAri - Ahankara – pride in self and possessions

arasana soseyobbalaMyakAri – Intellect –cause of conflict in the mind

arasana dAsiyu atikrUri - sub-conscious-cruel because it directs even thoughts which we beg not to have.

These are five aspects of our mind .

Why is Dasaru referring to them with the specific adjectives ?

The mind moves towards the sense pleasures and enjoyments - hence ratigAri

The Ahankara does not allow us to see ourselves as we are and the knowledge of our true nature and our relation with God is obscured as result. -ahaMkAri

The intellect is not emotional and gives the results based on the information it is fed with. It may give a different opinion from the what the mind desires. - aMyakAri

The sub-consious has no independent say and is switiched on by circumstances .dAsi.

naDunaDuve yamanapaTTanavu ennODeya paMchedriya daivakaru

taDeyadaMte nI dayamADo yennODeya puraMdaraviTTalane

In between all these, the worry of death and the journey to Yama's world. Oh Lord, could you please grace me by giving the instructions to these abhimAni devathas not to stop me from getting the correct knowledge. It is relevant to understand this as a plea to God to see that our papa karmas which cause the obstacles in sadhanas are removed by His grace, so that the abhimAni devathas help us rather than ignore us.

A bit more in detail regarding the dieities in the first charanam.

halavaMga – diverse

After the Lord, the next three kaksha devathas are called as Parashukla traya as they never have any kind of ignorance at any time. Sri Mahalakshmi the first is completely different from the other two kakshas as she is having an imperishable body. The next two kakshas are occupied firstly by Brahma, Vayu and then Saraswathi, Bharathi respectively. They belong to the ksharas ie those with perishable bodies, but of a superior nature .Their knowledge is not clouded by any form of ignorance at any time.

Dasaru is talking of the devathas below this kaksha and in a playful way he highlights the need for one to surrender to the Lord and not to any of these dieties regarding them as the dispesors. One has to pray to these dieties knowing that the Lord is their impeller too.

The King who is referred to here in this devaranama,is in the foremost position after the Parashukla trayas namely Garuda. Garuda is the enemy of the serpents, but inspite of it his greatness in strength is praised by the serpents who are his foes. In the Rukminisha vijaya Sri Vadirajaru describes Garudas strengths which make him fit to be called as a king.

so.ayaM garujjanimarujjavachAlitAdridvIpAmburAshirahivarNayabalaH suparNaH
prAdAnniyudhya balinA balinAsamaM yo gomantamUrdhni mukuTaM nijadevatAyai
[21]
Oh friend Rukmini, This is Garuda whose strength is so great that he is worthy of being praised by his foes, the serpents. He shook the mountains, islands and seas by the turbulence in the atmostphere caused by the movements of his winds. He fought against the emperor Bali and returned the crown to Sri Krishna, who was on the peak of the Gomanta mountain.

sa viShNuvAhatvamavApa tArkShyastapobhirapyanyasurairasAdhyaM
tadIyatalpatvamahIshvaro.ayaM vimuktimArgo kila tau surANAM
[22]
Garuda did penance to earn the coveted position of Lord Vishnu’s vehicle which was impossible for Indra and other Gods and is hence called as their king. In a similar manner Shesha also did penance and obtained the position of the bed of the Lod and both of them became the path to moksha to the dieties lesser than them. 
These incidents in the puranas tell us about the might of  Garuda referred to by Sri Puranandara Dasaru as the King and Shesha referred to as Prime Minister. The King and the prime minister are great , but they are not  independent in giving one’s hearts wish as is the great Lord Purandara Vittala. 

 The incident in Samudra mathana were in the deities entered into an agreement with Bali chakravarthi and attempted to bring the Mandara mountain to be used as the churning stick . But they were unable to lift it. Lord Vishnu lifted it and placed in on Garuda’s back . All the deities immediately had the impression that it was simple feat and that they too could do it. So they tried to lift it off Garuda’s back. It fell and crushed them and they had to seek the Lord’s help in re-installing it on the Lord’s back. 
This shows that if something is accomplished with ease by one, then all others think that they too could have accomplished it with as much ease. But this is not so and the yogyathe of each determines their capability. 

 In order to bring home the supremacy of Lord Vishnu, Sri Madhvacharya mentions the fact that all others, i.e. all jivas right from Vayu, are pratibimbas of Vishnu, and they are in a hierarchical order.

AbhAsako.asya pavanaH pavanasya rudraH
sheshhAtmako pavana eva cha shakrakAmau |

Vayu is the pratibimba of the Supreme God. Rudra and Garuda are the pratibimbas of Vayu, and Indra and Kama are the pratibimbas of Garuda and Rudra. In this way, the line goes on upto R^ishhi, gandharva, etc. This is the line of purushas. The line of women commences with ramA and moves in the order viz., Sarasvati Bharati, Parvati, Suparni.

Our mind is supposed to have 5 layers - manas, budhdhi (intellect), ahankara (knowledge of self), chitta (sub-concious) and chetana. Each layer has its own set of controlling deities. They have been clearly identified in our spiritual literature. Even though there are many regulators of mind the chief ones are garuda, sesha, rudra and above them, vayu and brahma (together with their wives). 
But above all these regulators are the Lord , who gives the prerane to these abhimani devathas to make the jiva perform karma according to the jiva's anadi karma, swabhava and prayatna(the will to accept everything as the command of God). 
Sri Jagannatha Dasaru says in the Vyapthi sandhi,

shravaNa nayana ghrANa tvagrasa
nivugaLali vAk pANipAdA
dyavayavagaLaLi tadguNagaLaLi tatpatigaLoLage
pravitatanu tAnAgi kR^itipati 
vividhakaRmava mADi mADisi
bhavake kAraNanAgi tirugisutihanu tiLisadale
The different senses organs which help us obtain knowledge, help us to perform actions are all under His control. Lord Pradyumna pervades all the organs and subtly controls the different ways in which they function, giving instructions to the tatvabhimani dieties who are in charge of these functions. He does all these without letting the jiva know about it .Only when the jiva renounces its feeling of independent doership and accepts that the Lord as the independent doer, will it be able to get out of this cycle fo samsara.

In the Bhagavad Gita 3.42 Lord Krishna says,
iMdriyANi parAMyAhuH indriyebhoyaH paraM manaH|
manasastu parAbhuddiyO buddheH paratastu saH ||
“ The senses are superior to the body and its presiding deities. Higher than the senses is the mind and its controlling deities. Still higher is the intellect and far greater than intellect are Mahattatva and Avyaktatatva whose presiding dieites are Brahma and Mahalakshmi respectively ,but the Supreme Brahman surpasses them all . He is infinitely more superior to any other entity.”

It is with clarity we recollect that one needs His blessings to do anything.. This is made very clear in the Bhagavad gIta  where Krishna says "sarvasya chAhaM hR^idi sannivishhTo mattaH smR^itirj~nAnamapohanancha" (I reside in everybody's heart and control their ability to remember, forget, get confused ...) . 

That is why in the dvAdasha stotra Sri MadhvAchArya pleads with the lord 
"karuNapUrna varaprada charitam gnyApayame te" ("Please remind me of your 
glorious, merciful, auspicious, propitious exploits"). One can remember or contemplate on Him, only if He wants you to! 

Sri Purandara Dasaru’s ughabhoga on this concept.
navaratnagalu kaMDa kaMda dAvinalluMTe
navavida bhakutiyu kaMDa kaMdall uMTe
ninna bhakutiyu kaMDare bAradu kalitare bAradu
puraMDaraviTTala ninna dayavAgatanaka
“It is next to impossible to find a place where all navaratnas are together. Similarly it is indeed rare to find a bhaktha who  offers prayers to the Lord with the navavidha bhakthi. Why ? It is because none can become such a bhaktha either by seeing the Lord  or by trying to learn the concept of such bhakthi. 
Such a bhaktha can be moulded by the Lord and only the Lord. 
(Duryodhana and many others saw the Lord, but they never felt any love or devotion for Him. )The yogyatha or eligibility of the soul determines the extent of devotion. Lord bestows the proper share on each jiva at the appropriate time. So is just right to beg the Lord to remove the obstacles in the path of the sadhana and seek His help in controlling the senses and mind.

Arige moreyiDalo hariye vichArisuvar obbara kANe