sri prasanna veMkata krishnaya namah

It is said that Sri Goapala dasaru used this ankitha to sing in the village temple before he was blessed by Vijayadasaru and became a haridasa.

eMdu kAmbeno enna salahuva taMde uDupiya jAnana

He says ," I don't know when I shall see my Lord ,nay my father,Udupiya jANa , the smart one at Udupi who has a beautiful smile on His serene face and who is the most auspicious and who pervades everywhere. He is the one who gives bliss to his consorts -Sri and Bhu devi. I know that He is the one who shall save me and I hanker after seeing him "

eMdu kAmbeno enna salhuva taMde udupiya jAnana

maMda hAsa praveeNana iMdira bhUramaNana

kaDala daDadolu eseva raMGaMna kaDagolEna piDidana

mriDapuraMdarar oDeyana iraDigalali siraviDuvenA

" I am deep underwater in the ocean of samsaara and my Lord is standing on the bank . He is holding the chruning stick-kaDagolu which is the symbol to show that one has to churn one's heart and obtain the butter that is love and devotion to the Lord. The churning stick in His hand shows that He is the controller even of that mathana ie the sadhana of the jiva depends entirely on Him. He is standing much much higher and I am despairing of every moving high enough even to see His feet ." Here I have inserted a picture to describe how one could imagine what Dasaru must have been visualising.

This a beautiful way to describe the Lord's vyApthi and sarvottamatva. He is so high in attributes that we can never even think of being able to cognize them fully. Even to understand His omnipotence,omnipresence within our limited ability , we need His grace. Even to know that one cannot ever know Him fully , we need His grace.

In the HKAS Vyapthi sandhi 3.2 Dasaru says,

..................

Enu ivana mahA mahime kaDe gAnaru aja bhava shakra mukharu

nidAnisalu manavrige alavuDuvade vichArisalu

"His mahima is so immense and vast that inspite of being engaged in contemplating on His mahima for kalpa after kalpa with all thier might and patience they have never reached any endpoint. Is it possible for a human being to visualise even a little of His mahima?' Dasaru uses rhetoric to indicate the vast difference in the ability of comprehension of the humans when compared to the BrahmAdi devathas and with that ability how much could be possible. It still has the hint that one should continue to do so to the best of one's ability.

Then by referring to the Lord as the oDeya of mriDa- Shiva and puraMdara-IMdra Dasaru is referring to the manObhimani dieties. Both of them are pleased when praised in this way ie praised that they know and accept the Lord as thier master and they will surely give the correct inspiration for the jiva to make the required efforts to reach the bank .

devakiya jaTaradali baMdana Ava pariyali niMdana

mAva kamsana koMdana kAmanaiyya mukuMdana

" He is the Lord who showed himself as Devaki's son in Krishnaavatara. "

Devaki also means those who enjoy the bliss through contemplation the Lord. It also means He who takes birth in the stomachs of the jNAnis." What is the significane of this?"

The bottom of the stomach is the nAbhi - it is at this place that all sound is generated. The jNAni's create the Lord's image in thier minds through the singing of His praises, through the contemplation of Him by singing the shruthis all of which emante from the nAbhi etc. There is also the aprAkritha nAda which is generated here and can be discerned by the jNAnis in thier minds. This is devakaiya jaTaradali baMdana...

"He is standing there ie in Mathura. Then he kills His maternal uncle -kamsa who imprisoned His parents and made innumerable attempts to kill Him. Kamsa was a daitya by name Kalanemi and he deserved to be destroyed by the Lord. He is also the daitya who exists in the minds of people and moots unwanted desires and makes people hanker after objects which hampers sadhana. So unless the Lord destroys this Kalanemi in our minds, we cannot swim towards the shore of this dark sea called the samsaara.

kAmanaiyya-He is the father of kAma the devatha of love. kAma is of two types one which is worldly and one which is tuned towards the Lord. This devatha is the cause for desires to pop up in our minds based on our previous stores of karma and our swabhava. But revering this devatha as the son of the Lord, as the servant of the Lord, pleases him and he squashes the worldly desires the moment they try to pop up and instead gives only good desires which take us forward in our sadhana."

We see from the above how dependent we are on so many things, on so many entities to do anything. Even a simple thought is not solely in our control.

poorna prajNarigolidu dwArakeya manninali prakaTisidana

bhavArnavake plavanAda prasanna veMkaTa krishnana

He is the Lord, who graced Poorna prajNya. He manifested Himself in the clod of gopichandana that a ship's captain gave to Srimad Anandatheertha as a token of gratitude for saving the ship from the stormy waters off Malpe. Srimad Acharya is called 'Poorna prajgNya as He has the highest knowledge among all jivas, his knowledge of the universe, embodied jivas etc is complete and flawless at all times and his knowledge of the Lord is also complete and flawless within his ability. As stated he is the jivOttama and is the guru of the devathas itself.

devathegalige guruvenisutiha mAruthana nijapatni

This is verse from the HKAS where 'Bharathi devi' is glorified as the consort of the guru of the Devathas -Maruta."

The anusandhana here is that we seek the Lord through the guru-Poornapragjna and beseech Him to shower His grace on us because we are the devotees of His perfect devotee-Sri Poornapragjna."

For this huge ocean that is samsaara, the Lord Prasanna Venkata Krishna is the boat which can take us accross and I hanker to see His beautiful lotus feet."

The same sentiment is echoed by Sri Purandara Dasaru in 'ambika nA ninna naMbide'