Notes

Variations - (Pathanthara)
¹ – ninna – ninnu : In the present context, ‘ninna’ is the appropriate word.

References
³ - dhairya SAli - Refer to kaThOpanishad, ‘parAnci khAni’ (II.i.1) as to why we always look outward and not inward –

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Comments
¹ – ninna sEyu panulu nEDu gAka – being content with following daily routine only. In the Western Dances, fox-trot is a famous dance – this is also known as ‘on the spot’ dance. While we seem to stepping back and forth, we ultimately remain where we were. Similarly, the net result of our daily routines is that ‘to-day we are where we were yesterday’.

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²– eduru tAnu – SrImad-bhagavad-gItA, Chapter 7 is relevant –

bahUnAM janmanAmantE jnAnavAnmAM prapadyantE ||
vAsudEvaH sarvamiti sa mahAtmA sudurlabhaH || 19 ||

“At the end of many births, the man of wisdom takes refuge in Me, realising that all this is vAsudEva (the innermost Self). Very rare is that great soul.” (Translation by Swami Swarupananda)

As per vishNu sahasra nAma (332) – vAsudEva means –

“One who is at once both Vaasu and Deva. Vaasu means ‘One who dwells in the physical equipments of all living creatures as its indweller (Jeeva)’; Deva means ‘One who revels or One who illumines’. Thus, Vaasudevah means ‘One who lives in the physical equipment as though conditioned by them, and yet, who is the Vital Consciousness in the light of which every experience is illumined. The Lord is the One who dwells in all things of the universe and He is at once the Supporter of the entire world.

Also, directly, it can be taken to mean, One who is born as the Son of Sri Vasudeva in the Jail of Kamsa, the Blue-Boy of Brindaavana. He is called Vaasu as He veils Himself with His own Maayaa; Deva means ‘He who sports, wishes to conquer, conducts, shines, creates and moves’. In the Udyoga Parva of Mahabharata, we read, ‘Like the Sun with his rays I am covering (Deva) in all beings and hence, I am called Vaasudeva’.

Vishnupurana says, ‘‘as He resides everywhere in and through all things, He is termed Vaasudevah’. All beings remain in the Supreme, and He in all being and hence, the Omnipresent is called the Vaasudeva.”
(Meanings based on commentary of Adi Sankaracharya)

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² – eduru tAnanE ingitamberigi cedaranIka pancEndriyamaNaci – The senses (pancEndriya) seek gratification from external objects. Once all the external objects are resolved as ‘vAsudEva’ – eduru tAnu – there is no scope of senses to be scattered (cedaru) in pursuit of gratification. As a consequence, the senses get subdued (aNaci).

³ – dhairya SAli kAdani – this can be interpreted in two ways – ‘probably you think that I am not brave enough to ...’ and ‘because I am not brave enough to...’ Though both make sense in the context, the second meaning seems to be more appropriate because of the Anupallavi word ‘vEmArulaku’ – ‘constantly' - that Lord is withholding His grace constantly. The Lord being the vAsudEva, He knows what the capability of His devotee is and there is no need for the devotee to assure Him of that.

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