KESHAVA NAMA LYRICS AN MEANING - PART 4

Here the combinations of keshava namas are given with keshava na­­­­­­­­­­­­­­­­mas tol by kanaka dasa

Nama : 1

Keshava –

Meaning

•    Kah-haturmukha  Brahma   IshaH- Shiva
•    The lord initiates four faced Brahma and Rudra for creation and destruction for which reason he was called Keshava.
•     He who has beautiful locks of hair
•     Slayer of Keshi  ( the horse demon)

Shri Keshavaya nam:

Colour : golden Silkish white cloths with pearls Lakshmi roopa - Shri From bottom right of the deity to bottom left Right hands Above : shanka (conch) Below : Padma (lotus) Left hand Above : chakra (disc) Below : gada (mace)

 Keshava nama by Kanka dasaru

Isha ninna charaNa bhajane
Asheyinda mADu venu
dOsharAshi nAshamADu shreesha kEshava ||

Isha – Lord Vishnu

Ninna – yours

Charana – feet

Bhajane – worship

Asheyina – with love

Madu venu – make

Dosharashi – all mistakes done by me (pappa)

Nashamau – destroy

Shreesha keshava – lord keshava

O Lord ! I worship Your feet with love & devotion. You are the controller of this universe. O Lord of Lakshmi devi ! You are the destroyer of the demon called Kesi & so You are known as Keshava. May you destroy the mountainous pile of my sins.

Nama -2

Narayana

• One without any imperfection.
• He removes the impediment of ignorance in His devotees; He is full of all auspicious qualities, each of which is in its complete measure & forms His very nature (svarupa).
• Shelter of whole universe
• The supreme man who is founder.
• He who resides on water

This is a deity from the post Rugvedic period. The word narayan (नारायण) has been derived from nar (नार) [naraha (नारा:)] = apa (आप) meaning the absolute water element and ayan (अयन) meaning a place. Thus it means that the one who lives in the apaelement is Narayan. The water mentioned above should not be considered as mere water. Before the earth came into existence everything was in the form of the apaelement. Later it is from this that the universe was created. The origin of what we refer to as water occurred through a physical process much later. The all pervading energy which was present in the very beginning is the one referred to as water in this context. So, that principle from which the universe has been created is Narayan.’

‘Nara’ refers to mankind and ‘ayan’ to its ultimate stage is another definition of Narayan.

Shri Narayanan nam:

Colour : Bluish black (monsoon clouds) Golden yellowish clothsGolden ornaments with gems Lakshmi roopa - Lakshmi From bottom right of the deity to bottom left Right hands Above : Padma   Below : shanka Left hand Above : gada  Below : chakra

 Keshava nama by Kanaka dasaru

sharaNu hokkenayya yenna
maraNa samayadalli ninna
charana smaraNe karuNisayya nArAyaNa ||

sharanu – refuge

hokkenayya –  seek

yenna – I

marana samayaallli – during the time of death

ninna – your

charana – feet

smarane – pray

karunisayya – show sympathy

 narayana – Lord Narayana

Meaning :

 O Narayana. I take refuge in you. The shAshtras proclaim that one should always remember Lord Narayana & especially so at the time of departing from this world. Our next birth depends on our thoughts during the last moment of our life. Therefore, I beg You to grace me with Your remembrance at the time of my death. You are full of auspicious qualities & devoid of all defects. Hence, You are known as Narayana. You are the refuge of Sri Lakshmi herself. What then need be said of a mere mortal like me? Therefore, You are my only refuge.

Nama 3

Madhva

• Ma- Lakshmi Dhava- concert
• One who is lord of knowledge
• One who is bestower and source of sweetness (ultimate Ananda)

Shri Mahavaya nam:

Colour : Blue Lotus Multi-colored cloths, garlands and ornaments Lakshmi roopa - Kamala From bottom right of the deity to bottom left Right hands Above : chakra Below : gada Left hand Above : shanku Below : Padma

Keshava nama by Kanaka dasaru

shOdhisenna bhavada kalusha
bhOdisayya gyAnavenage
bAdhisuva yamana bAdhe biDisu mAdhavA ||

shOdhisenna – examine me

 bhavada – worldly life

kalusha - crime
bhOdisayya – teach

 gyAnavenage - knowledge
bAdhisuva - trouble

yamana – yama’s

bAdhe – harm

biDisu – detach

mAdhavA – Lord Madhava

Meaning : O mAdhava, filter out my earthly sufferings, teach me (divine) knowledge, remove distress (caused) from yama. 
Madhava! I am entangled in this worldly life (samsara) & I am full of worldly desires which lead to anger, greed, delusion, pride & jealously. O Lord, cleanse me of all these vile qualities & fill me with right knowledge. Madhava, You are the master of brahmavidya which leads to Moksha. Therefore bless me with right jnana. The upanishads proclaim that right knowledge is obtained only from those masters who teach Madhwa siddhantha. Madhava ! You are the master of all & you are the master of Yama, the god of death. Therefore, You can save me from the clutches of Yama. Yama who is the humble servant of Lord Narayana has ordered his fearful looking messenger not to go anywhere near the devotees of Lord Narayana. Therefore, Lord Maadhava, enlighten me & save me from Yama.

nama 4

govinda

• 
  
• one who protects the earth Vedas an cow
• One who enlivens the senses.
• One who is the owner of Golokadhāma.
• Supreme Personality of pleasure (Ananda).
• The protector and preserver of the universe; he is the source of power.
• One who is the source of energy to the sun and one who provides light to this world.
• One who is bestower and source of sweetness (ultimate Ananda).

Shri Govindaya nam:

Colour : Sveta varna of full moon wears melting golden coloured ornaments Lakshmi roopa - Padma From bottom right of the deity to bottom left Right hands Above : gada Below : chakra  Left hand Above : Padma Below :  shanka Eyes like red lotus.

Keshava nama by Kanaka dasaru
hindanEka yOnigaLali
bandu bandu nondenayya
indu bhavada bandha biDisu tande gOvindA ||

hindanEka – prior

yOnigaLali – many wombs (yoni – wombs)
bandu bandu – appear many times (birth) 

 nondenayya - suffered
indu – today

bhavada –  to be born

bandha – in samara

 biDisu – detach

tande gOvindA – father GovindA

Meaning : O gOvindA, I have suffered by coming (on this earth) thru many wombs. Today, you free me from this (earthly) sufferings. 
I have taken innumerable births earlier & in each birth, I have undergone suffering. Now I have taken birth as a Vaishnava & I repent for all my earlier sins. I pray that you save me from the bonds of samsara. All along, I have lived like an animal, merely eating & sleeping with no thoughts of  You or my spiritual upliftment. You are Govinda- the cowhead boy. Though I have lived like an animal, I  pray do not forget me. Put me on the right path & free me from the web of samsara

KESHAVA NAMAS SIGNIFICANCE AND LYRICS - PART 3

Significance of Aachamanam & 24 Kesava Namas 

Among the several thousand names of Lord Vishnu (Vishnu Sahasranama) these 24 names called Chaturvimshati Kesava Namas are very important. We recite 24 names of Lord Vishnu during Aachamanam the first three while sipping water and remaining 21 while touching the body parts. They are Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudhana, Trivikrama, Vamana, Sridhara, Hrusheekesa, Padmanabha, Damodara, Sankarushana, Vasudeva, Pradhyumna, Anirudhha, Purushottama, Adhokshaja, Naarasimha, Achyuta, Janardhana, Upendra, Hara, and Sri Krishna...

It is said that Manu Smruthi compares these 24 names of the Supreme God with 24 tattvas (elements) of creation with which the universe is formed. For example Kesava represents Avyaktha tattva, Narayana represents Mahatattva, Madhava represents Ahankara tattva, and Govinda represents Manotattva. Remaining twenty names represents Pancha Gnanendriyas (eyes, ears, nose, tongue, and skin), Pancha karmendriyas, (hands, legs, speech, and two excretory organs), Pancha Pranas (prana, apana, vyana, udana, and samana) and Pancha Bhoothas (sky, water, fire, air, and earth). It is believed that, the first three names Kesava, Narayana, Madhava are Tapatraya Nivarakas. These 24 names also represent the 24 syllables of Gayathri Manthra called Beejaksharas that have influence on the human body.

For performing any Kriya one should have Anthhakarana Suddhi (inner purity) that is possible only by praying God by reciting His divine names (manthras) and the process of Aachamanam is only meant for that purpose. By reciting 21 names a person is getting purified bodily and by reciting three names he is getting purified internally.

Reciting these names of Supreme God is the link for devotion as it cleanses the inner body of the human being that helps in attaining quick results. The name of God is so powerful that it has the capacity to vanquish any sins and desires. Whether it is done knowingly or unknowingly with or without understanding its meaning and significance, reciting divine name will never go a waste. Best example we find in the story of Ajaamila as given in Ajaamilopakhyanam of Sri MadBhagavatham where, Ajaamila chants unknowingly the name of Lord Narayana at the time of his death and gets rid of his sins. The one that is done by knowing its meaning and significance will not only eliminate the sins but also helps in gaining the divine knowledge that leads to ultimate salvation.

Isha ninna charaNa bhajane
Asheyinda mADu venu
dOsharAshi nAshamADu shreesha kEshava || 1 ||

sharaNu hokkenayya yenna
maraNa samayadalli ninna
charana smaraNe karuNisayya nArAyaNa  || 2 ||
shOdhisenna bhavada kalusha
bhOdisayya gyAnavenage
bAdhisuva yamana bAdhe biDisu mAdhavA 

hindanEka yOnigaLali
bandu bandu nondenayya
indu bhavada bandha biDisu tande gOvindA || 3 ||

bhrashTanenisa bEDa krishNa
ishTu mAtra bEDikombe
shishTaroDane ishTu kashTa biDisu vishNuvE || 4 ||

madananayya ninna mahime
vadanadalli nuDiyuvante
hrudayadoLage hudugisayya madhusUdhanA || 5 ||

kavidukonDu iruva pApa
savidu pOguvante mADo
javana bAdheyannu biDisu trivikramA || 6 ||

kAmajanaka ninna nAma
prEmadinda pADuvantha
nEmavenage pAlisayya swAmi vAmanA || 7 ||


modalu ninna pAda pUje
odaguvante mADO yenna
hrudayalli sadana mADo mudadi shriidara || 8 ||

husiyanADi hoTTe horeva
vishayadalli rasikanendu
husige hAkadiirayya hrushiikEshanE || 9 ||

biddu bhavadanEka januma
baddhanAgi kalushadinda
geddupOpa buddhi tOrO padmanAbhane || 1 0||

kAma krOdha biDisi ninna
nAma jihveyoLage nuDiso
shrii mahAnubhAvanAda dAmOdarA || 1 1||
pankajAksha nEnu yenna
manku buddhyannu biDisi
kinkaranna mADikoLLo sankarushaNA || 12 ||

yEsu januma bandarEnu
dAsanalla vEno nAnu
ghAsi mADadiru yenna vAsudEvanE || 13 ||

buddhi shOnyanAgi yenna
paddha kArya kuhakamanava
tiddi hrudaya shuddhi mADo pradyumnanE || 14 ||


buddhi shOnyanAgi yenna
paddha kArya kuhakamanava
tiddi hrudaya shuddhi mADo pradyumnanE || 15 ||


harushadinda ninna nAma
smarisuvate mADu nEma
virisu caraNa dalli pushOttamA || 16 ||

sAdhusanga koTTu ninna
pAdabhajaneyiTTu enna
bhEdamAdi nODadirO shri adhOkshajA || 17 ||

cAru caraNa tOri yenage
pArugANisayya konege
bhAra hAkutiruve ninage nArasimhanE || 18 ||


sancitArtha pApagaLanu
kincitAda piiDegaLanu
muncitavAgi kaLedu poreyo swAmi accyutA || 19 ||

gyAna bhakti koTTu ninna
dhyAnadalli yiTTu sadA
hiina buddhi biDisu munna shrii janArdhana || 20 ||

japatapAnushTAna villade
kupathAgAmiyAda yenna
krupeyamADi kshamisabEku upEndranE || 21 ||

moreya iDuvenayya ninage
sharadhi shayana shubhamatIya
irisu bhaktanendu paramapurusha shri harI || 22 ||

puTTisalEbEDa innu
puTTisidake pAlisenna
ishTu mAtra bEDikombe shrii krishNanE || 23 ||

puTTisalEbEDa innu
puTTisidake pAlisennaishTu mAtra bEDikombe shrii krishNanE || 24 ||

mareyadale hariyanAma
baredu Odi kELidavage
karedu mukti koDuva neleyAdikEshavA || 25 ||

KESHAVAADI NAMAS : INTROUCTION PART 1

Just went through this beautiful facebook page, was very useful. an shared information from there. Thanks a lot to Divya Darshan. please spare some time to go through the page: 

https://www.facebook.com/Divya-DarshaNa-712003448810299/photos/?tab=album&album_id=724719160872061

what is the significance of KESHAVA AADI, 24 rupas of Lord?

Vijaya Dasaru says : AnaMda AnaMda matte paramnaMda AnaMda Anandana kaMdq enaMdadde vEdavriMda A modalu shakarAMtha varnagalella swAmiyAda vishnuvina nAma veMu tiliavage Ananda Ananda matte paramAnanda

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

ecstacy again an again.

With this in mind, one has to perform all nitya karmas. It implies that these karmas would naturally be directed at fostering such interest in knowing about the Lord. So while doing achamana, the 24 names of the Lord are said in the right order with the appropriate gestures indicating the presence of the Lord in these parts of the body, and His supreme control on all the abhmani devatas who have been placed in these parts to do the respective kriyas. This then leads to understanding the benefaction that the abhimani devatas are doing on the countless jivas.

The 24 roopas of the Lord have a similar form with variations in the aayudhas that are held in the hands. Making all possible permutation combinations of these four aayudhas result in the 24 roopas of the Lord. All forms of the Lord have similar attributes but for specific functions specific roopas have been enumerated in the shastras. It enables the devotee to focus on the particular form and associated attributes. Here also one can observe God's benevolent nature. As with all things in creation the Lord due to His benevolence on the countless jivas and for their upliftment takes various forms and performs different karyas with different roopas. So exploring them within our limited abilities is one's bouden duties.

What's the merit we will get if we do activities like snana, sandhya vandane etc...Without the knowledge that Sri Hari is doing all the karmas within us? It'll become useless like doing homa in the ashes. Having true knowledge & doing activities like sandhya vandana, japa, tapa, homa etc... as per dharma shastras will bring

special merits.

Acharya Madhva quotes Chathurvedashikha in his
Brahmasoothrabhashya to say that the roopas or forms of the Lord could be grouped into the Vyuharoopas like Vasudeva, Ten forms such as Mathsya, hundred forms such as Narayana, a thousand forms such as Vishva, a very large number of forms (Amitha) such as Para, an infinite forms (anantha) such as Aja.

The various rupas mentioned in the various avatar as, Vyuhas and the Sri Vishnu Sahasranama are "different" via the strength of Vishesha.

For example, the same namas mentioned in the Dashavataras such as Vamana/Trivikrama and Narasimha and Sri Krishna are "different" from those mentioned in the 24 Keshavadi Namas.

Also for example, the sankarshana, aniruddha, pradyumna, vasudeva and narayana rupas are "different" from the same names mentioned in the 24 Keshavadi Namas. These are "distinguished" where the color of specific rupas are sometimes mentioned to enable one to make out that it is the pancha vyuha

Vs. the 24 vyuha etc.

And within the Sri Vishnu Sahasranama itself, there are multiple repetitions, which are "different" as well.

While doing the Kalasha puja where we invoke the 51 matrikas rupas , the 24 keshavadi rupas, the 10 avatara rupas, the 4 vAsudevadi rupas (Vasudeva, Pradhyumna, Sankarshana, Anirudha), the 4 vishvAdi (Vishwa, tejasa, pragnyA, turya) rupas and the 4 Atmadi (atma, antaraatma, paramathma, jnAnAthma) rupas along with Vedavyasa, dattatreya and Simshumara rupas as being repetitive.

The 14 Lokas

Paramathma has neither birth nor death; neither growth nor decline and is devoid of all limitations and blemishes. He has hands and legs, head and eyes and other limbs everywhere. Our eyes can see only but cannot hear, smell, taste and so on, but there is no difference between Himself and
various parts of His body like limbs, nails, hair etc nor His various
aMtaryAmi rUpa-s. (svagata beda vivarjitha concept).

oMdu guNadoLaganaMta guNagaLu
oMdu rUpadoLihavu lOkaga
LoMdu rUpadi dharisi tadgata padhARthadoLahorage
bAMdaLadavOliddu bahu pesa
riMda karesuta pURNaj~nyAnA
naMdamaya paripari vihArava mADi mADisuva……………HKAS_03-31

(meaning by Sri SGP char)

ParamAtma’s has endless and boundless supremacy in guNa,

Rupa an kriya posses infite virtuous qulitiea. In one particular guNa there are many guNa-s an each guna is complete by itself. If we meditate on any one of His guNa, among those happiness, knowledge, strength, beauty and other guNa-s are all complete by themselves and many in numbers. In one rupa He has manu rupas-s and in one type of kriya there are many kriya-s. this is His amazing strength. He has the capability to cause surprising incients/events not occure in the past.

KESHAVAADI NAMAS - INTROUCTION PART 2

There is no difference between the function of one part of His body with the other. Any part of his body can perform any function He so desires.

He can see with his ears, walk on his hands, smell with his foot etc..
He is Himself present in His aMtaryAmi rUpa-s and His biMba rUpa-s. Shri Hari is complete in all respects thus - svagatbhEdavivarjita. He is exclusively knowledgeable an ever happy. He has names of ifferent souns an wors an known by those suitably related names.

The entire body of ParamAtma and every other part such as His

Nails an hair are exorbitantly fille with infinite virtuous qualities. There is no effect in any part.

Such ParamAtma holds the entire Universe of 14 lOka-s (bhUlOka, bhuvaralOka, swargalOka, mahaRlOka, janolOka, tapolOka, satyalOka, ataLa, vitaLa, sutaLa, talataLa, rasAtaLa, mahAtaLa an pAtALA) with single viShva rupa an protects them with His kindness an by pervading with His excellence inside and outside all jivas (sthAvara an jaMgama) an jadas.

Consider the empty space in a pot, we can also perceive the same empty space outside the pot too. Just as this empty space pervades insie an outside the pot, in the same way ParamAtma pervades in all objects and is called by those objects is called by those known names. Pervading in all letters, words, souns known by respective rupas, expressions and name of objects.

Those places of His normal dwelling. Although the capabilities in terms of guna etc.. are limite for the jivas and jadas, paramAtma has entirely different gunas from those objects of jiva-s but He remains unattached.

By pervading everywhere, His gunas do not decline in quality or capacity or numbers.

However, He pervades in His aMtaRyAmi rupa in those jivas/ objects by those svabhava, and acting as Regulator does an makes them do kriyas as per their svarUpaOgyata an anAi karma an plays with them.

PratibiMba plays as per biMba. ParamAtma is Master of Himself.

JagannAtha dAsa pays obeisance to ParamAtma.

tOrutippanu chakradali hiM
kAranAmaka shaMkhadali prati
hAra gadeyali nidhana padmadalippa prastAva
kAruNikanudgItha nAmadi
mAramaNanairUpagaLa shaM
khAri modalAdAyudhagaLoLu smarisi dharisutiru...HKAS_08-28

chakradali = in the chakra mudra that we stamp on our dEha

hiMkAra nAmaka = hiMkAra namaka Paramatma

ShaMkhadali = in the shaMkha mudra

Nidhana = nidhana nAmaka Paramatma

tOrutippanu = exists in them

padmadali = in pama mudra

prastAva = prastAva nAmaka Para

kAruNikanu = the kin Paramatam

udgItha nAmai = as udgltha nAmaka ParamAtma in nArAyana mudra

ippa = exists

mAramaNana = lakshmi pati shriman Narayana

airupagala = the 5 rupas of hiMkara, pratihAra, nidhana, prastava an ugltha.

Shamkha = conch

Ari = chakra

Modalada = these and other

Ayudhagalolu = weapon

Smarisi = remember in the above pamcha mudras

Dharisutiru = display these muras at the respective designated places

One must refer back to HKAS_06-13 an HKAS_06-14 to enjoy understaning this stanza.

In this stanza Jagannatha dasa explains the upasana process of paramtma in the various mudras that we apply daily.

                                                                                        Five mudras

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1) chakra mudra - hiMkAra nAmaka ParamAtma must be remembered while applying the chakra mudra. pradyumna ParamAtma exists as hiMkAra in the chakra mudra. Existing as kR^iddhOlka rUpi, He destroys the aj~nAna called 'tama'. sajjana-s are sometimes seized by anger. He destroys this anger. Just as we cannot see the things around us at night, we cannot perceive the difference between 'jIva' and 'Isha' - this is indeed avidya 'tama'. We must say the following maMtra during chakra mudra dhAraNa:-
"sudaRshana mahAjvAla kOTi sURya samaprabha
aj~nAnAnaMdhasye mE nityaM viShNORmARgaM pradaRshaya"

2) shaMkha mudra - pratihAra nAmaka ParamAtma must be remembered while applying the shaMkha mudra. aniruddha ParamAtma exists as pratihAra in the shaMkha mudra. Existing as mahOlka rUpi in shaMkha mudra, he destroys avidya mOha - i.e. the unnecessary understanding that jIvEshvara is biased by Himself, which is an called mOha. We must say the following maMtra during shaMkha mudra dhAraNa:-

"pAMchajanya nijadhvAna dhvasta pAtaka saMjaya
trAhi mAM pAvinaM ghOra saMsArARNava pAtinam"

3) gadA mudra - nidhanma nAmaka ParamAtma must be remembered while applying the gadA mudra. saMkaRShaNa ParamAtma exists as nidhana in the gadA mudra. Existing as vIrOlkaka rUpi in gadA mudra, He destroys avidya mahAmOha – i.e. the fanatism that undoubtedly jIvEshsvara is biased by Himself is mahAmoha. We must say the following mamtra during

gadA mudra dhAraNa :-

"brahamAMDa bhuvanAraMbha mUlastaMbhO gadAdharaH
koumOdakI karE yasya tannamAmi gadAdharam"

4) padma mudra - prastAva nAmaka ParamAtma must be remembered while applying the padma mudra. vAsudEva ParamAtma exists as prastAva in the padma mudra. Existing as dyulka rUpi in padma mudra, He destroys avidya tAmisra – the enmity in persons who oppose that 'jIvEshvara is biased' is called tAmisra.We must say the following maMtra during padma mudra dhAraNa:-

"saMsArabhayabhItAnAM yOginAmabhayapradaH
padmahastEna yO dEvO yOgIshaM taM namAmyaham"

5) nArAyaNa mudra - udgItha nAmaka ParamAtma must be remembered while applying the padma mudra. nArAyaNa ParamAtma exists as udgItha in the nArAyaNa mudra. Existing as sahasrOlka rUpi in nArAyaNa mudra. Since He has the power of a 1000 suns He is called sahasrOlka, He destroys avidya aMdhatAmisra - the war with persons who defend 'jIva-Isha bhEda' is called aMdhatAmisra. We must say the following maMtra during nArAyaNa mudra dhAraNa:-

OM nArAyaNa samatEstu nAmamudrAMkitaM naram
dR^iShTya labhate muktiM chaMDAlO brahmaghAtakaH

We must thus wear the paMcha mudra-s of laxmIpati shrIman nArAyaNa (mAramaNana) remembering the 'airUpagaLa smarisi dharisutiru' i.e. the 5 rUpa-s of hiMkAra, pratihAra, nidhana, prastAva & udgItha as enumerated above and remember the names of kR^iddhOlka, mahOlka, vIrOlka, dyulka & sahasrOlka. Then the kind ParamAtma (kAruNika) would destroy our avidya-s and bless us.