Here is a devuru nama by Sri Vyasarajaru which
conveys the means to reach the goal of human existence.
Vyasarajaru explains how one can lead a life of purpose by understanding the greatness of the Lord and His benevelence .Serving the Lord as shown by the great Haribhaktas and Gurus of Madhva paramapare is of utmost importance to
realise the goal of mukti.

krishna krishna krishna eMdu muru bAri nenedare
saMtushtanAgi mukuthi koTTu mikka bAra horuvanu II

bAri means times or seasons or periods of time

Sri Vyasarajaru says that if one says "Krishna " three times, then Paramatma will be pleased with him and showers his grace on him . But one may say it three times and we have the experience that no such thing happens. This has to be understood more deeply. Here muru bari means in the three states of jagara, swapna and suhupthi one should have his smarana continuously. That is possible only when one is in the state of samadhi . So remembering Krishna in all the three states that are possible for the jeeva in samsara is the goal for a mukthi yogya jeeva. If one were able to accomplish this then the Lord's grace is sure to encompass such a person and he can rest assured that the Lord will grant him mukthi and burn off his sanchita and agami karmas. The heavy weight that accompanies the jeeva is the weight of
its karma over past lives. This weight will be unburdened by the Lord when the soul is eligible for his grace. Sir Vyasarajaru says 'mikka bAra' means the remaining karma which has not come into play . The karma which is not in the accumulated parcel but has been approved for the jeeva's experience is called as prArabdha. This has to be endured even if it takes more than a life time, but Sri Vyasa rajaru gives the assurance that the jeeva will be relieved of the responsibility for the baggage of karma in store .

sakala vedA shAstra paTisi sAravannu tilidarenu
makara kuMdala darana nAmakke sariyillavo II

Study of the Veda's , Shastras is done in order to learn about the glories of the Lord . If one has studied the vedas and shastras and found out the essence of them , but does not implement what he has learnt or if he does not experience what he has learnt then his learning is not equivalent to one who can call out the names of the Lord with the understanding that the names of the Lord are to glorify Him and not just to call him. A devotee who can experience the glory of the Lord by chanting his name is the ideal devotee.
In general we use names in this world to call and identify people . But for the Lord the names are not for just calling but for specifying the attributes of the Lord by each name. Example : In the Vishnu Sahasranama each name has a hundred meanings. This was disclosed by Srimad Anandatheertharu during his discourse . Each word in the Vedas glorify Him only as stated by Lord Krishna in the BG .

vedaishcha sarvam ahameva vedya
vedAntakrit vedavideva cha aham II BG 15.15

Each word in the Mahabharata also ultimately descirbes the exploits of the Lord, provided the devotee has the insight to see it. The vedas , shastras have been written in a coded language wherein three meanings can be accrued to each verse.
Only that "Knowledge can be called as knowledge which has been contemplated on and implemented in one's life."

Vijaya Dasaru says :
Ananda Ananda matte paramAnanda
Anandana kaMda enandade vEdavrinda
A modalu shakarAntha varnagalella
swAmiyAda vishnuvina nAma vendu tilidavage
Ananda Ananda matte paramAnanda

One who knows that all the varnas beginning from 'A' and ending with'sha' are all the names of Vishnu and can visualize His glory with every syllables that one utter, such a person will be in total ecstasy again and again.

Purandara Dasaru glorifies the Lord's name by saying :
neenyAko ninna hangyAko ninna nAma oMdiddare sAko
Purandara Dasaru exhorts the jeeva in the human body to maximize his/her brith by chanting the names of the Lord even while doing worldly, mundane jobs that are required for survival.

narajanma bandAga nAlige iruvAga krishnA ena bArade
krishnana nenedere kashtaondishtillA krishnA enabArade

In the next stanza Sri Vyasarajaru proposes the means of attaining the goal
described earlier.

kamalanAbana chinneyanu dharisi koMDu mereyirO
yamana bhaTaru nODi anji aDavi pOguvaro II

He suggests that one should have those adornments on the body that show that
he is a Haribhakta . Looking towards the spiritual side : Sri Vyasarayaru may want to convey that a person who has done the upasana of the Lord as KamalanAbha is one who's mind is unadhered to any attachment of the world even though existing in it. "Kamalanabha" is the Lord with the lotus in his navel. Such a person will not be born again, and will not be chased by the servants of Yama. It means such a person will reach his higher goal of mukthi.
The marks of Lord Vishnu should be borne by the sadhaka during his sojourn in this world.He should cultivate the 30 bhagavatha darmas described in the 7th and 8th skandas of Srimad Bhagavatham.

They are: 1. sarvataH manasOsaMga - Detachment from worldy objects with
steady conviction that Paramatma is Sarvothama.
2. sAdusaMga - Constant association with the devotess of the Lord.
3.shouchaH : External and Internal purity. Internal purity is the result of
performance of enjoined duties undesirous of fruits.
4.tapaH : The mind should be incessantly emgaged in the contemplation of the
divinde and not stray to sinful thoughts.
5. titikshA : Tolerance towards duals like pain,pleasure and love,hate as
conferred by God in consonance with karmas.
6.mounam : Constant meditation on the glories of the auspisious attributes
of the Lord and zero of usage of the tongue for other speech.
7.swAdyAya : Study of scriptures which sublimates to the knowledge that all
words speak of the glory of Paramatma.
8.Arjavam : Being straightforward in thought , word and deep. No hypocracy.
9.brahmacharya : Abstinence from pleasure through any of the sense organs
and engagement of the sense oragans to propitate the Lord.
10.ahimsA : Renouncing kama-desire which is the instigator to cause pain to
others , paves the way to enlightenment.
11.samatvam - Treat honour and disgrace with the same state of mind.
12.sarvatra AtmeshavaranvIksha The Lord is the same infinite attributes in
all His myraid forms both inside and outside.
13.kaivalyam - Always know that he is a dependent doer and is an
instrubment in the Lord's hands.
14.aniketanam -Understand that all objects in samsara are of a fleeting
nature and realise that reaching Lord Vishnu's abode is his goal.
15.viviktadeshasevitvam - Live and do sadhana while in the human body but
treat it as a temple of the Lord.
16.chIravasanam- Doing one's appointed assignments as the adoration of the
Lord,withoutcraving for results life after life .Such existence tatters the
cloak of prArabdha.
17.santosham yenakenachit - Being content with what he earns the sadhaka
lives doing sadhana to attain spiritual progress.
18. parArthaHa : Never wishing for the wealth of others
19.satayam : Words which contributes to the well being of the Noble souls.
20. abayam :Free from the fear of persecution , physically and mentally
21.shama dama -Fixing the mind on the Lord with complete sense -restraint
22. shravanam -Listen to the glories of the Lord
23. kirthanam -Sing the glories of the Lord.
24. smaranam -Contemplation of the Supreme Lord.
25. sevA - Dedicated service to the Absolute master and Lord of the
universe with body, mind and speech.
26. Ijya-puja - Adoration of the Almighty with the sixteen types of service.
27.avanatiH: Bowing to the Lord with deep devotion again and
again -cultivation of humility
28.saKyam - Conviction that the Lord is his sure and sole, affectionate
caretaker.
29.dAsyam -Accept the Supremacy of the Lord and realise what a privelege it
is to serve someone of such infinite and boundless attributes.
30.Atmasamarpanam - Total unconditional surrender of the body, mind and soul to the benevelent Supreme Lord.

janma vetti madhva matavA anusarIsi neDeyirO
summAnadi sri krishnA tanna lOka koDuvanO

Sri Vyasaraju is exhorting such people who are disciples of Sri Madhvacharya to follow the tennets of the philosophy and he says that the Lord will easily bestow His grace on such a devotee and grant the sadhaka a place in
His world.