Friday, October 15, 2010

Hyange Madalaiyya Krishna Hogutide Ayushya- Gopaladasaru


ಹ್ಯನ್ಗೆ ಮಾಡಲೈಯ್ಯ ಕ್ರಿಶ್ನ ಹೊಗುತಿದೆ ಆಯುಶ್ಯ
ಮಂಗಲಾನ್ಗ ಭವ ಬಂಗ ಬಿಡಿಸಿ ನಿನ್ನ
ಡಿಂಗರೀಗನ ಮಾಡೊ ಅನಂಗಜನಕಾ

hyange mADalaiyya krishna hogutide Ayushya
maMgalAnga bhava baMga biDisi ninna
DiMgarIgana mADo anaMgajanakA

"O Lord with the pure limbs, please break my knots of samsaara and free me from bondage and make me Your sevaka , O Lord the father of Manmatha."



ಎಸು ಜನುಮದ ಸುಕ್ರಿತದ ಫಲವೊ ತಾನು ಜನಿಸಲಾಗಿ
ಭುಸುರದೆಹದ ಜನುಮವು ಎನಗೆ ಸಂಭವಿಸಿದೆಯಾಗಿ
ಮೊದಥೀರ್ಥಮತ ಚಿಃನಿತನಾಗದೆ ದೋಶಕೆ ಒಲಗಾಗಿ
ಲೇಶ ಸಾಧನವ ಕಾಣದೆ ದುಸ್ಸಹವಾಸದಿಂದಲೆ ದಿನದಿನ ಕಲೆದೆ

esu janumada sukritada phalavo tAnu janisalAgi
bhusuradehada janumavu enage saMbhavisideyAgi
modathIrthamata chiHnitanAgade dOshake olagAgi
lEsha sAdhanava kANade dussahavAsadiMdale dinadina kalede

" O , how many good deeds in countless births has led me to get this sadhana shareera Instead of making good use of this opportunity to study and become an ardent follower of Madhva siddanta, I have accumulated imperfections and defects."

The human birth is not easy to comeby. The journey of the soul is ardous and traverses many life forms before it is endowed with the elevated form called 'human being." This is repeatedly told in "Srimad bhagavatham" and in many devaranamas too.



ಶಶಿಮುಖಿ ಕನಕದ ಆಶೆಗೆ ಬೆರೆತು ವಸುಪತಿ ನಿಮ್ಮಡಿಯ
ಹಸನಾಗಿ ನಿನ್ನ ನೆನೆಯದೆ ಕ್ರಿಪೆಯ ಗಲಿಸದೆ ಕೆಟ್ಟೆನೈಯ್ಯಾ
ನಿಶಿಹಗಲು ಸ್ತಿರವೆಂದು ತನುವನು ಪೋಶಿಸಲಾಶಿಸಿ ಜೀಯ
ಉಸಿರಿದ ನೆಲೆವೊ ಸರ್ವಕಾಲವು ನಿನ್ನೋಡೆತನವೆಂಬುವ ಬಗೆಯನು ಅರಿಯದೆ

shashimukhi kanakada Ashege beretu vasupati nimmaDiya
hasanAgi ninna neneyade kripeya galisade keTTenaiyyA
nishihagalu stiraveMdu tanuvanu pOshisalAshisi jIya
usirida nelevo sarvakAlavu ninnODetanaveMbuva bageyanu ariyade

"I have been hankering after sensual pleasures and wealth and have forgotton to remember Your lotus feet. Thinking that the day and night are eternal for me, I have always lived to serve my bodily needs, I never understood the total dependence of my life breath on Your great benevolence and now I begin to feel a pang when I remember that time is passing . Will I ever be able to make up for it?"



ನೆರೆ ನಂಬಿದ ಪಾವಟಿಗಲ್ಯ್ ಎಲ್ಲ ಸೈದು ಪೋದವಲ್ಲಾ
ಮರಳಿ ಈ ಪರಿ ಜನುಮವು ಬರುವಾ ಭರವಸೆಯಂತು ಇಲ್ಲಾ
ಪರಿಪರಿ ವಿಶಯದ ಆಸೆಯು ಎನಗೆ ಪಿರಿದು ಆಯಿತಲ್ಲಾ
ಹರಿಯೆ ಜಗದಿ ನೀನೋಬ್ಬನಲ್ಲದೆ ಪೊರೆವರಿನ್ನಾರು ಇಲ್ಲವಲ್ಲಾ

nere naMbida pAvaTigaly ella saidu pOdavallA
maraLi I pari janumavu baruvA bharavaseyaMtu illA
paripari vishayada Aseyu enage piridu AyitallA
hariye jagadi nInObbanallade porevarinnAru illavallA

"I had all along thought of certain things(like acquiring a family, a house,wealth etc) as steps to increase my happiness, but my belief in these things as the cause of happiness is dwindling. I'm not sure anymore whether they are the real cause of happinees and whether they will take me upwards. Oh, What shall I do? Will I ever get another human birth? I am beginning to have doubts on this. Inspite of all these confessions of not using my time properly due to being a slave of my sense organs, I am not able to toe the line of discipline. I am still not able to control my senses. Desires are again springing up in my mind. O Lord Hari, you are the only one is the entire universe who can uplift me and there is no one like You. You are unique and compassionate."

anaMga janaka is an appropriate guNa anusandhana for the Lord here as it means the father of the seed of desire(father of kAma) is the Lord Himself and He can tune the desire towards spiritual progress rather than towards ephemeral pleasures.



ಅವನಿಯೊಲಗೆ ಪುಂಯಕೆಶ್ತ್ರ ಚರಿಸುವ ಹವನಿಕೆ ಯೆನಗಿಲ್ಲಾ
ಪವನಾತ್ಮಕಗುರುಮಧ್ವಶಾಸ್ತ್ರದ ಪ್ರವಚನ ಕೇಲಲಿಲ್ಲಾ
ತವಕದಿಂದ ಗುರುಹಿರಿಯರ ಸೇವಿಸಿ ಅವರ ಒಲಿಸಲಿಲ್ಲಾ
ರವಿನಂದನ ಕೇಲಿದರುತ್ತರ ಕೊಡೆ ವಿವರ ಸರಕು ಒಂದಾದರಿಲ್ಲಾ

avaniyolage puMyakeshtra charisuva havanike yenagillA
pavanAtmakagurumadhvashAstrada pravachana kElalillA
tavakadiMda guruhiriyara sEvisi avara olisalillA
ravinaMdana kElidaruttara koDe vivara saraku oMdAdarillA

"I never had nor do I have any good desire like going for a theertha yatra, I have not listened to the discourses of the Madhva siddantha which is given by none other than Hanuman. (Madhvacharya is the third avatar of Vayu). I have not done any diligent service to gurus or elders and earned thier blessings. I don't have anything to show in the court of Yama (the son of Ravi ie son of Sun). O what shall I do now that time is slipping by?"



ಭಾಗವತರೊಡಗುಡಿ ಉಪವಾಸ ಜಾಗರ ಒಂದಿನ ಮಾಡಲಿಲ್ಲಾ
ರಾಗದಿ ಶುಕಮುನಿ ಪೇಲ್ದ ಹರಿಕತೆಸಂಯೋಗವೆಂಬೊದಿಲ್ಲಾ
ನೀಗುರ್ವಂತ ಭವ ಭಯವ ಭಕುತಿ ವೈರಾಗ್ಯವೆಂಬೊದಿಲ್ಲಾ
ಯೋಗಿವಂದ್ಯ ಗೋಪಾಲವಿಟ್ಟಲ ತಲೆಬಾಗಿ ನಿನ್ನನೆ ಬೇಡಿಕೊಂಬೆ

bhAgavataroDaguDi upavAsa jAgara oMdina mADalillA
rAgadi shukamuni pElda harikatesaMyOgaveMbodillA
nIgurvaMta bhava bhayava bhakuti vairAgyaveMbodillA
yOgivaMdya gOpAlaviTTala talebAgi ninnane bEDikoMbe

" I have not mingled with Your devotees and have not done any upavasa or jagarna , not even for a day did I do these things. I did not have the good taste to listen to the nectar of Bhagavatham recited by Sage Shuka to Parikshita. I don't have the bhakthi and vairagya which can remove my fear of samsaara and release me from bondage. All in all, I have done nothing to please You but I bow my head with reverence and beg of You O Lord gOpAla viTTala, revered by the knowing sages, Please show mercy one me."

Ishtu Dina Ee Vaikunta Estu Dooraennutalidde-Kanakadasaru


ಈಶ್ಟು ದಿನ ಈ ವೈಕುಂಟ ಎಶ್ಟು ದೂರವು ಎನ್ನುತಲಿದ್ದೆ
ದ್ರಿಶ್ಟಿಯಿಂದಲಿ ನಾನು ಕಂಡೆ ಸ್ರಿಶ್ಟಿಗೀಶನೆ ಶ್ರೀರ೦ಗಶಾಯೀ

IshTu dina Ee vaikuMTa eshTu dUravu ennutalidde
drishTiyiMdali nAnu kaMDe srishTigIshane shrirangashAyi

"All these days, I was under the impression that this Vaikunta is very far away, but today I have seen the great Lord who is the master of the creation and beings, who is Ranganatha lying on the bed of sesha with my eyes."

Here Dasaru indicates that this scene has taken place right here, meaning where he was singing the song. It means on this earth. The vision of the Lord, in his heart is the final expereince to clinch the place in Vaikunta. Vaikunta is the place described in the shastras as that which is celestial, has no kind of abberations and is ideal, appealing to the minds of all mukthi yogya souls, giving constant bliss due the knowledge of the special presence of the Lord of Vaikunta."

It seems as if Dasaru wonders ,How did I come here? . He answers to himself:



ಎಂಟು ಏಳನು ಕಳೆದುದರಿಂದೆ ಬಂಟರೈವರ ತುಳಿದುದರಿಂದೆ
ತುಂಟಕನೊಬ್ಬನ ತರಿದುದರಿಂದೆ ಬಂಟನಾಗಿ ಬಂದೆನೋ ರ೦ಗಶಾಯಿ

eMTu eLanu kaLedudariMda baMTaraivara tulidudariMda
tuMTAkanobbana tulidudariMda baMtanAgi baMdeno rangashAyi

I have overcome 7 and 8 , I have stepped on 5 assistants, and I have stamped on one naughty person. After I did all this then I surrendered myself as your dAsa and now I find myself right in front of you O rAngashAyi."

What are these eMtu and elu that Dasaru is talking about?

Sri Bannanje Govindacharya in his lecture on 18rnentu talks in detail about these bElis or fences. These are the 15 fences which the jiva has to cross in order to understand oneself. The word “jaya” is associated with the number 18. The number 18 is described asVictory. It is because after breaking the 15 fences one realises oneself which is at 16. Number 17 is Mahalakshmi and number 18 is Lord Narayana. So the 15 fences block our view of our own true self as well as our understanding about the Lord and Mahalakshmi. What are the fences?

Shraddha

Pancha Bhootas- Air, Water, Fire, Earth and Space

Senses of Taste, Smell, Touch, Sight and Hearing

Mind

Annam

Viryam

Tapas

Mantra

Karma

Loka

Nama

Why is Shraddha a fence?

Shraddha means faith. Faith is the first and foremost barrier because it dictates the path we take. Our life experience is shaped by the faith that we hold. The knowledge we obtain is also controlled by our faith. If faith is itself in the wrong concept , then the jiva is stuck. Example: An atheist never sees the hand of God in creation. A believer always sees God’s hand in the beauty of creation.

Why are Pancha Bootas an obstacle ? How do the five Indriyas become obstacles?

- Prithvi, Kam, Vayu, Apa, Tejas. The body is composed of these five elements. The entire gross world is also composed of these five. We depend on the five elements knowingly as well as unknowingly.

Vayu: We need air to breathe, air to keep us alive, air to keep us cool, air to dry ourselves,

Prithvi:The earth is where we stand, sit, live, talk. Our very existence depends on the favourable conditions on the earth.The earth with the aid of water and sunlight, provides food for the living beings.

Apa: Water is extremely essential for our body’s well being. Without water one cannot survive for long. We know that ¾ of the earth’s surface is covered by water.

Tejas: Heat gives warmth and warmth nourishes life. So without tejas-one would have no life on earth.

Kam: Space is of course the most unique of the pancha bhootas.Without space all the others would have no space to exist in. Without space, we cannot exist.

The organs of sense enable us to taste food and water, to feel cool or warm, to enjoy sunlight or shade, to breathe fresh air. But why are all these called as obstacles? They seem more like helpful tools. They are obstacles until one realises that all these are under the control of God and work as per His inspiration. The very same things which can deter us, also help us in moving forward if we have the correct attitude. Every experience, ever thing of beauty that we see, any wonderful music that we hear should end in disclosing the glory of God. If we trace back any experience of ours we find that the originator is God and His wonderful creation. .... But.....

This is for those who have the SRADDHA that God is the Supreme controller. The point to note is that which is a fence becomes a support if we have understood with conviction that the Lord is the omniscient, omnipotent and omnipresent Supreme being.

Being grateful for all the experiences, not complaining of heat,cold and other dwandhwas (doubles) are a few steps that have been advised for crossing this hurdle. Cultivating virtues like truth, kindness, compassion,patience,forbearance,peace which are all related to our sense organs etc make one more pliant in devotion to God.

Mind: The scriptures say mana eva manushyAnAm karaNam baMda mOkshayOH that the mind is the cause of bondage as well as the cause of liberation. How should we understand this?

The objects of the senses are the objects or experiences that give pleasure to the respective sense. The association of the mind with the objects of the senses causes the mind to get attached to the objects. This constant association develops the attachment and one never wants to be separated from the object of pleasure. If such a separation is forced negative emotions like anger, revenge etc flare up . The flood of negative emotions overpower the jiva and one is unable to even cognition if one is doing the correct thing or wrong. So it is a very very big fence. On the other hand if one associates one’s mind with the Lord by chanting, listening and talking of His glories then one ‘s mind gets attached to the Lord. Once this happens, He takes over and showers His grace on the jiva.

Annam: All living beings thrive on food. Without food we would lack energy to do anything. But Lord Krishna has described the effect of food on our thinking. If we consume foods that are satvic in nature then the mind is in the Satvic mode which is tuned to acquiring knowledge . So the types of food we eat, the amount of food and the time when we partake of this food as well as how we partake of it is important. One has to eat food that is offered to the Lord and not otherwise. One should eat just enough to sustain oneself and not for indulgence of taste. The Lord exists in the food grains, in the prepared food and in the stomach as Vaishvanara. He has no doshas because of being present in these different entities as He has changeless, infinite auspicious attributes always. Understanding that the Lord has designed the universe with so many diverse foods for the different beings and being grateful for the food that He has made available to us while eating goes a long way in overcoming this fence.

Veeryam: The mental strength required to carry through our thoughts into action.If this strength is not there, then it is impossible to achieve anything. A willpower of a strong nature is required to progress spiritually. The necessity to form convictions on thoughts imparted by our guru is very real and one has to have the strength of mind to not be swayed by opposite notions of this thought. The strength to adhere to the sayings of the Guru in the face of any opposition and the ability to recollect and state with conviction the same is necessary for success in spirituality. This can be cultivated by serving the Guru, by serving the Bhagavathas, by being constantly immersed in listening to the leelas of the Lord followed with the other with the other eight forms of bhakthi.

Tapas: The ability to undertake physical and mental activities which go beyond the comfort zone of our normal life is called as tapas. Tapas helps in disciplining the mind and is a necessary tool for moving the senses towards the service of the Lord. Tapas enable ones to reach a state of stability referred to by Sri Krishna as ‘samattvam yOga uchyate”. It is the state which is necessary to obtain the grace of the Lord . Tapas also cleanses the body and mind. The heightened purity of the body due to penance results in undertaking of more penance and then more and more. Similarly the purity of the mind enhances the grasping power of whatever Shastra is being read or heard to. The subtle meanings that are contained in the Shastras can be grasped only when the mind is very pure.

On the other hand tapas without the feeling of reverence that the Lord has in His abundant mercy given us the strength to undertake it, causes the jiva to feel full of ego. Impatience towards others, intolerance of people of lesser discipline etc results and this is a sure deterrent to spiritual uplift.

Mantra: Speech is used to communicate our inner thoughts and feelings. If Speech is used in the correct way, it is a very good tool, otherwise it can be the cause of downfall. Speech has to be controlled and free from resentment towards others. It should not hurt others, then such words are accepted by the Lord as a flower .

It is said that one of the favored flowers that the Lord likes to receive from His devotees is “ahimsA “(ahimsA pratamam pusham”). Maximum hurt is caused by speech and this should be avoided at all cost. On the other hand talking about the glory of the Lord and His devotees, expressing feelings of gratitude through song and verse are all the positive ways in which this barrier can be overcome.

Karma: All actions, thoughts come under this banner. If one offers everything that one does with the mind,body and speech to the Lord with the understanding that He empowers us to think,move,speak etc and that we are nothing without His great benevolence, then the Lord accepts and relieves the jiva of being burdened with that karma. Since most of the time, one forgets to have this anusandhana the entire life is spent in accumulating karma baggage. We have to bring the right attitude into our life and make it as part of ourselves as just as breathing is a part of our bodily and mental process. This can be done only by constant remembrance of the sloka

‘yagnyArtha karmaNo nyatra lOkoyam karma bhandanaH”

Loka: The worldly possessions that one has were not ours before we were born and will not be ours when we leave the world, in between whatever we are bestowed with is definitely not ours. But we always tend to identify it as part of ourselves and this causes bondage. We should move above this tendency to possess and understand that the Lord is the giver and we are just there to experience what He bestows on us. He decides when and how to end the expereince of every possession.

Nama: Name and fame are the most “WANTED” but difficult to acquire things for all. It is very desirable to be famous and to be welcomed and accepted as great by many. This desire causes the downfall of many. People are ready to commit any injustice to obtain fame. The understanding that fame is not something permanent and is again under the Lord’s control releases us from doing good things just for fame . On the other hand if we don’t give importance to this thought of obtaining fame or name then our energy is focused on doing the service as offering it at the Lord’s feet. This is right attitude that one should try to develop.

baMTaraivara tulidudariMda:

The sense organs should be trained to move towards acquiring knowledge, serving the Lord, visiting temples of authentic origin .


ವನ ಉಪವನಗಳ ಕಂಡೆ ಘನ ಸರೋವರಗಳ ಕಂಡೆ
ಕನಕಗೋಪುರಂಗಳಿ೦ದ ಘಾನ ಶೋಭಿತನೆ ರಂಗಶಾಯಿ

vana upavanagala kaMde gaNa sarovaragala kaMde
kanakagOpuraMgaliMda ghAna shobitane raMgashAyi


ವಜ್ರವೈಡೂರ್ಯದ ತೊಲೆಗಳ ಕಂಡೆ ಪ್ರಜ್ವಲಿಪ ಮಹದ್ವಾರವ ಕಂಡೆ
ನಿರ್ಜರಾದಿ ಮುನಿಗಳ ನಾ ಕಂಡೆ ದುರ್ಜನಾಂತಕನೆ ಶ್ರೀರಂಗಶಾಯಿ

vajravaiDuryada toLegala kaMDe prajvalipa mahadwArava kaMDe
nirjarAdi munigala kaMDe durjanAMtakane sriraMgashAyi

ರಂಬೆಉರ್ವಶಿಯರ ಮೇಳವ ಕಂಡೆ ತು೦ಬುರು ಮುನಿ ನಾರದರನು ಕಂಡೆ
ಅ೦ಬುಜೋದ್ಭವ ರುದ್ರರ ಕಂಡೆ ಶಂಬರಾರಿ ಪಿತನೇ ರಂಗಶಾಯಿ

raMbeurvashiyara melava kaMDe tumburu muni nAradaranu kaMDe
ambujOdbhava rudrara kaMDe shaMbarAri pitane raMgashAyi


ನಾಗಶಯನನ ಮುರುಥಿ ಕಂಡೆ ಭೋಗಿಭೂಶನ ಶಿವನನು ಕಂಡೆ
ಭಾಗವತರ ಸ೦ಮೇಳವ ಕಂಡೆ ಕಾಗಿನೆಲೆಯಾದಿ ಕೇಶವನ ನಾ ಕಂಡೇ

nAgashayanana muruthi kaMDe bhogibhushana shivananu kaMDe
bhAgavatara sammelava kaMde kAgineleyAdi keshavana Na KaMDe


The grandeur vaikunta is described in the next three charanas quoted above. The presence of those who mediate on the Lord without fear of death or disease, those who dance in devotion, those who sing in devotion and the great Brahma, Vayu, Rudra are all visible to me, so says Kanaka Dasaru. It is evident from here that each jiva has its own form of expression of devotion and each one has a place in Vaikunta. So one has to use the ability one has been endowed with to the fullest and move towards perfection in that by being present in time always. All the great devotees of the Lord are always present where His praise is sung. And with the thoughts of reverence to these great devotees we can invoke thier presence among our midst and thereby enhance our sadhana. Satsangha can be obtained by thinking of the words, deeds of the great devotees of the Lord or even by recollecting their great devotion towards the Lord and finally by devotion to their ishtadevata-The Lord supreme. This satsangha can be obtained by singing devaranamas . This is THE WAY to go for one who wants to experience the presence of the Lord in one’s own heart. Let us render our service to the world, with the attitude of surrender to the Lord .

Krishna Krishna Krishna Endu Muru Bari Neneyero-Vyasarajaru

ಕ್ರಿಶ್ಣ ಕ್ರಿಶ್ಣ ಕ್ರಿಶ್ಣ ಎ೦ದು ಮುರು ಬಾರಿ ನೆನೆಯಿರೋ
ಸ೦ತುಷ್ಟನಾಗಿ ಮುಕುಥಿ ಕೊಟ್ಟು ಮಿಕ್ಕ ಬಾರ ಹೊರುವನೋ

krishna krishna krishna endu muru bAri neneyero
saMtushtanAgi mukuthi koTTu mikka bAra horuvano

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 Vyasarajaru gives the assurance that the jeeva will be relieved of the responsibility for the baggage of karma in store .



ಸಕಲ ವೇದ ಶಾಸ್ತ್ರ ಪಟಿಸಿ ಸಾರವನ್ನು ತಿಳಿದರೇನು
ಮಕರ ಕುಂಡಲ ಧರನ ನಾಮಕೆ ಸಾಟಿಯಿಲ್ಲವೊ

sakala vedA shAstra paTisi sAravannu tilidarenu
makara kuMdala darana nAmake saTiyillavo

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.



ಕಮಲನಾಭನ ಚಿಹ್ನೆಯನ್ನು ಧರಿಸಿ ಕೊಂಡು ಮೆರೆಯಿರೋ
ಯಮನ ಭಟರು ನೋಡಿ ಅ೦ಜಿ ಅಡವಿ ಪೋಗುವರೋ

kamalanAbana chinneyanu dharisi koMDu mereyirO
yamana bhaTaru nODi anji aDavi pOguvaro

He suggests that one should have those adornments on the body that show that
he is a Haribhakta . Looking towards the spiritual side : Sri Vyasarajaru 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 Dharmas described in the 7th and 8th Skandas of Srimad Bhagavatham.

They are:

1. sarvataH manasosanga - Detachment from worldy objects with steady conviction that HARI is Sarvothama.

2. sAdusanga - 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 hypocrisy.

9. brahmacharya : Abstinence from pleasure through any of the sense organs and engagement of the sense organs to prostrate 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 instrument in the Lord's hands.

14. aniketanam -Understand that all objects in samsara are of a fleeting nature and realize 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, without craving 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 realize what a privilege it is to serve someone of such infinite and boundless attributes.

30. Atmasamarpanam - Total unconditional surrender of the body, mind and soul to the benevolent Supreme Lord.



ಜನ್ಮವೆತ್ತಿ ಮಧ್ವ ಮತವಾ ಅನುಸರೀಸಿ ನಡೆಯಿರೋ
ಸುಮ್ಮಾನದಿ ಶ್ರೀ ಕ್ರಿಸ್ಣಾ ತನ್ನ ಲೋಕ ಕೊಡುವನೋ

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 tenets 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.

Ittige Mele Ninta Namma Vittala Tanu- Purandaradasaru


ಇಟ್ಟಿಗೆ ಮೇಲೆ ನಿಂತ ನಮ್ಮ ವಿಟ್ಟಲ ತಾನು
ಪುಟ್ಟ ಪಾದ ಊರಿ ನಿಂತ ದಿಟ್ಟ ತಾನು

iTTige mele niMta namma viTTala tAnu
puTTa pAda oori niMta diTTa tAnu

The great Lord Krishna who was pleased with his devotee punDalika , appeared before him when his parents where asleep with their head on his lap. As he did not want to disturb them, he took hold of a brick which was near at hand and offered it to the Lord as an Asana/seat. The Lord stood on it and became the Lord Panduranga viTTala, the beloved Lord of Pundalika and many great Haridasas. The Lord is Nitya trupta. He does not need anything from his devotees. Yet it is the duty of His devotees to remember Him with love always for ALL existence is dependent on Him. He is the only independent entity. The Lord stands on the brick and proves that He is sure to accept whatever is offered with devotion irrespective of its worldly value. The fact that He gave his darshan to Pundalika while he was engaged in serving his parents shows that He can be realised by one who performs the duty in that lifetime ,without any expectations and with the sole intention to please the Lord.

The message of the Gita has been proved by the Lord. Dasaru says, He pressed His tiny feet on the brick and stood firmly , even though He is the huge, almighty, omnipresent Lord, who encompasses the world and is so huge that he could measure the entire Brahmanda in two steps. This ambiguity of the Lord is reffered to as anoraniyan mahatomahiyan . The Lord resides in the heart of all jeevas as said in the Gita Chapter 15. If we fix our mind on the feet of the Lord we can see Him standing in all His glory. toMkada mele kaiya kaTTi bhakutaru baruvadu noDuvanamma He stands with his hands on His hips which is the ideal position for observation. There he stands and observes His bhaktas who come to pay thier obeisance to Him.Dasaru is referring to yet another attribute of the Lord- Sakshi. VSN. He is the Sakshi or witness to all the deeds of all jeevas and none can escape His notice.



ಪಂಡರ ಪುರದಲಿ ಇರುವನಂತೆ ಪಾಂಡುರಂಗ ಎಂಬುವನಂತೆ
ಚಂದ್ರಭಾಗ ಪಿತ ಇವನಂತೆ ಅ೦ಗನೆ ರುಕ್ಮಿನಿ ಅರಸನಂತೆ

paMDara puradali iruvanaMte pAMduraMga eMbuvanaMte
chaMdra bAga pita ivanaMte angane rukmini arasanaMte

viTTala is standing in Pandarpur and is known as pAnDuranga.He is the father of the river chandrabaga and is the husband of the queen Rukmini Devi. Ganges is the water that springs from His feet during his incarnation as Vamana/Trivikrama and He is the father of Ganga. Since this river Bhima is at the feet of Panduranga viTTala , He is the father of this river which is known chandra bAga in Pandarpur as it takes the shape of a half moon . Lord Krishna is the same as viTTala and viTTala is the same as Lord Krishna. This is re-asserted by Dasaru by saying that Panduranga's consort is Rukmini.



ಕನಕದಾಸೆ ಇವಗಿಲ್ಲ೦ತೆ ಹಣದ ಆಸೆ ಬೀಕಿಲ್ಲ೦ತೆ
ನಾದಬ್ರಹ್ಮ ನೆ೦ಬೊನ೦ತೆ ಭಕುತರ ಕರೆಗೆ ವದಗೊನ೦ತೆ

kanakadAse ivagillaMte haNada Ase bekillaMte
nAdabrahma eMbuvanamma bhakutara karege vadagonaMte

The Lord is not pleased by gifts of gold or money. He is called as nAda braHma . He is pleased by the devotional songs and recitations of His devotees. In another devuru nama Prasanna theertharu says nAda swarada sogasAda dwanigalalli nAda brahma ta kaadu noDutiha The Lord resides in sound and is the cause for speech .He is waiting for the words of His devotees. One who is aware of this whenever he speaks, such a devotee's words are the words which He will prove true.



ಕರಿಯ ಕಂಬಲಿ ಹೊದ್ಯಾನ೦ತೆ ಹಣೆಯಲಿ ನಾಮ ಹಚ್ಯಾನ೦ತೆ
ತುಲಸಿಮಾಲೆ ಹಾಕ್ಯಾನ೦ತೆ ಪುರಂದರ ವಿಠಲನೆ೦ಬೋನ೦ತೆ

kariya kaMbali hoddiyanaMte haNeyali nAma hacchyanaMte
tulasimAle hAkyAnaMte puraMdara viTTalanembonaMte

The Lord covers Himself with a black shawl. He wears a nama on his forehead.He wears a tulasi mala and is everready to bestow His devotees with mukthi when they are eligible for it. The jeeva is bound by two sheaths of ignorance. One is the paramAchadika and the other is jeevAchadika. The first one prevents the jeeva from seeing the Lord and the second one obscures the jeeva from seeing his own self. The jeeva can realize his self only by opening his inner eye which is located in the middle of the forehead- aGYachakra. When we see the Lord adorned with the black shawl we have to jerk ourselves out of being complacent with our existence and strive to discover the purpose of life.When we look at the Lord and see His forehead decorated with the nAma we have to assert ourselves in the path which will allow the inner eye which is in the center of the forehead to open. The tulasi mAla signifies japa and dyAna. When we see the tulasi mala around his neck we must understand that doing DhyAna of the Lord is the path to endear ourselves to Him and realize the true purpose of life. In another devuru nama Purandara Dasaru says: kaNNinoLage nOdo hariya oLa kaNNinndali nOdo mUjagada Dhoreya See Lord Hari through the inner eye. See the Lord of the three worlds through the inner eye through DhyAna.

Isha Ninna CharaNa Bhajane - Kanakadasaru


Keshava Nama


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

Meaning : O keshava, I will pray your feet with love. Remove all paapa that I have done immensely.


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

Meaning : O nArAyaNa, I pray you to remind me of your name at the time of my death.

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

Meaning : O mAdhava, filter out my earthly sufferings, teach me (divine) knowledge, remove distress (caused) from yama.


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

Meaning : O gOvindA, I have suffered by coming (on this earth) through many wombs. Today, you free me from this (earthly) sufferings.


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

Meaning : O vishNu, I pray you only to make me not to be called selfish. Free the difficulties from good people.


madananayya ninna mahime
vadanadalli nuDiyuvante
hrudayadoLage hudugisayya madhusUdhanA ||

Meaning : O madhusudhana, father of Madana, make me always praise your qualities and keep them in my heart.


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

Meaning : O trivikrama, Deplete the pApa which surrounds me (because of previous janumas) and give freedom from yama (ie., give mukti).


kAmajanaka ninna nAma
prEmadinda pADuvantha
nEmavenage pAlisayya swAmi vAmanA ||

Meaning : O vAmana, father of kAma, make me recite your name with affection as a routine.


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

Meaning : O sridhara, make me to pray your feet first (in a day) and be there in my heart always.


husiyanADi hoTTe horeva
vishayadalli rasikanendu
husige hAkadiirayya hrushiikEshanE ||

Meaning : O hrushikEsha, Do not neglect me by considering me the one who is interested only in feeding his stomach by telling lies.


biddu bhavadanEka januma
baddhanAgi kalushadinda
geddupOpa buddhi tOrO padmanAbhane ||

Meaning : O padmanAbha, I have done pApa again and again, in all previous januma. and I am caught in that cycle. Show me knowledge to win over this.


kAma krOdha biDisi ninna
nAma jihveyoLage nuDiso
shrii mahAnubhAvanAda dAmOdarA ||

Meaning : O great dAmodara, put your name on my tongue and free me from lust and anger.


pankajAksha nEnu yenna
manku buddhyannu biDisi
kinkaranna mADikoLLo sankarushaNA ||

Meaning : O sankarshaNa, who has eyes resembling lotus, make me your servant by removing idiotic (in me).


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

Meaning : O vAsudeva, Do not hurt me because, after all I am your servant however times may I take birth on this earth.


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

Meaning : O pradyumna, Cleanse my heart by removing the bad thoughts which come from bad deeds which I have done without proper knowledge.


jananijanaka nIne yendu
nenevenayya diina bandhu
yenage mukti pAlisayya aniruddhanE ||

Meaning : O aniruddha, I remember always that you are my both my parents, and that you lift the downtrodden, give me Mukti.


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

Meaning : O purushottama, Make me to recite your name sincerely, and with pleasure.


sAdhusanga koTTu ninna
pAdabhajaneyiTTu enna
bhEdamAdi nODadirO shri adhOkshajA ||

Meaning : O adhOkshaja, do not treat me as different (not your son), give me good company and give me your service.


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

Meaning : O narasimha, I depend on you to show me the right path which will lead me (eventually) to the goal (Mukti).


sancitArtha pApagaLanu
kincitAda piiDegaLanu
muncitavAgi kaLedu poreyo swAmi accyutA ||

Meaning : O accyuta, you have to take care of me by removing the accumulated pApa and sufferings first.


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

Meaning : O janArdhana, give me (divine) knowledge, keep me in your dhyAna, remove bad thoughts.


japatapAnushTAna villade
kupathAgAmiyAda yenna
krupeyamADi kshamisabEku upEndranE ||

Meaning : O upEndra, you have to please forgive me for I have tread in wrong paths without japas or anusTAnas.


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

Meaning : O shri hari, paramapurusha, one who lies on ocean, I pray you to give me divine knowledge by considering me as your bhakta.


puTTisalEbEDa innu
puTTisidake pAlisenna
ishTu mAtra bEDikombe shrii krishNanE ||

Meaning : O shri krishNa, My only request you is not give me birth anymore, but since you have given this birth you have to bring me up.


satyavAda nAmagaLanu
nityadalli paThisuvavara
arthiyinda salahuvanu kartru kEshavA ||

Meaning : keshava will protect the one who recites His name (this deveranAma) always.


mareyadale hariyanAma
baredu Odi kELidavage
karedu mukti koDuva neleyAdikEshavA ||

Meaning : neleyAdikEshava (Ankitanama of Shri Kanakadasa) will call and gives Mukti to the one who writes, reads His name (always) without fail.

Bandanene Ranga Bandanene Enna - Purandaradasaru


bandanEne ranga bandanEne enna|p|
tande bAlakrishNa navanIta cOra |a|

Meaning :

Did bAlakrishNa, my father, ranga, the butter thief, come to me? (asks yashOda)


ghalu ghalu ghaluremba ponnandige gejje
hoLe hoLe hoLe yuva pAdavanUruta
nali nali nalidADuta ungura araLele
thaLa thaLa thaLa hoLeyuta shri krishNa |1|


Meaning :

Did vAsudEva come with 'gejje' making the sound 'ghalu', with sparkling feet, with ring on his toe finger, with shining body.


kiNi kiNi kiNI remba karada kankaNa
jhaNa jhaNa jhaNa remba naDuvina ghaNTe
dhaNa dhaNa dhaNa remba pAdada toDavina
miNa miNa miNa kuNidADuta shri krishNa |2|


Meaning :

Did He come with kaNkaNa (on the forehead), with bell on His pelvis, playing all along?


hiDi hiDi hiDi yendu purandara viTalana
duDu duDu duDu duDane ODuta
naDi naDi naDI yendu pellane piDiyalu
biDi biDi biDi dammayya ennuta shri krishNa |3|


If he has come, try to catch Him, do not allow him to run away again, when we ask Him to come, he will beg us to leave him. But do not do that!

Na Ninna Dhyanadoliralu Mikka - Purandaradasaru


nA ninna dhyAna doLiralu mikka
hIna mAnavarEnu mADa ballarO ranga |p|

Meaning :

O Lord, when I am meditating on you, those people (who envy him and try to hurt his feelings) cannot ever do any harm to me


maccarisuvarella kUDi mADuvudEnu
accyuta ninadondu dayeyiralu
vAtslya biDadiru ninna nambide dEva
kiccige iruve muttuvude kELalO ranga |1|


Meaning :

People who envy on me, cannot do anything to me, if your blessings in there on me Please continue to show me care O Lord, then, these people cannot dare touch me, like ants cannot touch fire.


dhALili kudure vaiyAradi kuNiyalu
dhULu raviya mEle musukuvude
tALidavarige virudhdha lOkadoLuNTe
gALige giriyu allADa ballude ranga |2|


Meaning :

If a horse in a battle dances in fancy then does the dust cover the sun? Is there anything against patient people and can wind blow up a hill?


kannaDiyOLagina gaNTu kaNDu kaLLa
kannavikkavana vashvahude
ninna nambalu muddu purandara viTala
cinnakke puTaviTTante ahudu ranga |3|

Meaning :

Can a thief burgle the treasure seen in the mirror? It is just like made gold shine better, that I keep faith in you, O purandara viTala (You are like Gold, my faith is like made Gold shine)

Krishnamurti Kanna Munde Nintidantide - Purandaradasaru


krishNamUrti kaNNa munde nintidantide |p|
kashTagaLellava pariharisi mana
dishTArthagaLanella koTTu rakshisuvanta |a|

When we see Udupi Krishna, it looks as though Sri Krishna himself is standing in front of us, who will protect us from all the difficulties, and giving as all our needs/likes.


mastakadali mANikada kirITa
kastUri tilakadi hOLeva lalATa
shishtili koLalanUduva OrenOTa
kaustubha eDabaladalli OlATa |1|

He has got kirita studded with gems on his head, kastUri tilaka on his forehead. He also has flute in his hand, and the gem (kaustuba) in his garland is moving both sides.


maghamaghisuva sobagina suLiguruLu
ciguru tulasi vanamAleya koraLu
bagebage hoNNunguraviTTa beraLu
sobagina nAbhiya tAvareyaraLu |2|

He has got Tulasi garland, different types ornaments on his navel and fingers.


uDudAra vaDyANa sakalAbharaNa
beDagu pItAmbara shataravi kiraNa
kadaga gaggara peNDeyaniTTu caraNa
oDeya purandara viTTalana karuNa |3|

He is been decorated with uDidAra on his abdomen, golden clothing which is shining like many suns, 'gejje' in his feet and that feet should do us some blessings.

Ee Pariya Sobagava Devarali Kane - Purandaradasaru


Ee pariya sobagAva dEvarali kANe
gOpijanapriya gOpalagallade

doreyatanadali nODe DharaNidEvige ramaNa
siriyatanadali nODe shrikAntanu
hiriyatanadali nODe sarasijOdBhavanayya
guruvutanadali nODe jagadAdi guruvu

pAvanatvadi nODe amaragangAjanaka
dEvatvadali nODe divijaroDeya
lAvanyadali nODe lOkamohakanayya
Ava dhairyadi nODe asurAntaka

gaganadali sancharipa garuDa dEvane turaga
jagatIdhara shEsha pariyanka shayana
nigamagOchara purandara viTalagallade
migilAda dEvrige Ee bhAgyavunTe

I ದೋಣ't see any other God who has got privileges (qualities) which GopAla, beloved of gopis, has.

If you see in terms of kinship, He is king of the Earth (BhUdEvi)
If you see in terms of wealth, He is husband of Shree (Lakshmi)
If you see in terms of elder ship, He is father of Brahma.
If you see in terms of mastership, He is First master of Universe.

If you see in terms of purity, He is Father of Ganga, who is immortal.
If you see in amongst dEvatAs, He is head of all.
If you see in terms of charm, He is loved by all.
If you see in terms of braveness, He is killer of many asuras (rAkshasas).

GaruDa who moves in sky is His chariot
ShEsha who holds the earth is His cot (bed)
Except for Purandara viTala who is seen (or understood) thru Vedas,
who else can have such privileges.

Innu Daya Barade Dasana Mele - Purandaradasaru


innu daya bArade dAsana mele
pannaga shayana Sri parama purusha

Lord why is that you are not pleased on me the one who rests on Shesha, the ultimate supreme.


nAna deshagallali nAna kAlagallai
nAna yOnigallali nelidu hutti

In various countries, various times, I have taken birth in various womb.


nAnu nannadu yemba naraka dolage biddu
nEne gathi yendu nambida dAsana mEle

By thinking that I can do, I have fallen in the hell Oh lord, you are my only savior, please look at me on the dAsa who has total belief in you.


manova kAyadinda mAdida karmagallela dAnavantaka ninage dAna vitte
yEnu mAdidarenu prAna ninnadu swami
SrinAtha Puranadara Vittala na dAsa na mEle

All the karmas I have performed, Oh lord who is the destroyer of dAnavas I am offering everything to you. What can anyone do, Oh lord, the life is yours, Please show some daya on this dAsa of Sri Purandara Vittala

Idu Bhagya Idu Bhagya-Purandaradasaru


idu bhAgya idu bhAgya idu bhAgyavayya |
padumanAbhana pAda bhajane sukhavayya ||

This is fortune, this is fortune, this is fortune; the singing of bhajans at (about) the feet of the Lord Padmanabha is joy.


kallAgi irabEku kaThiNa bhava toreyoLage |
billAgi irabEku ballavaroLage |
mellane mAdhavana manadi mechchisabEku |
bellavAgirabEku bandhu janaroLage ||

One should be as (imperturbable as) a stone, in facing difficulties;
one must be as a mute, amongst those who know (the Lord);
one must gently please the Lord (even) in one's mind;
one must be (sweet as) jaggery among one's (spiritual) kin.


idu bhAgya ||

buddhiyali tanumanava tiddikoLutirabEku |
muddAgi irabEku muniyOgigaLige |
madhva matAbdhiyali mInAgi irabEku |
shuddhanAgirabEku kAraNa trayangaLali ||

One must correct one's body and mind with the intellect;
one must be very pleasing to renunciates and yogi-s;
one must be as a fish in the ocean of Sri Madhva's doctrine;
one must be pure in the face of the three types of causes.


idu bhAgya ||

vishhaya bhOgada tR^iNake uriyAgi irabEku |
nishihagalu shrIhariya dhyAnisalubEku |
vasudheyoLu purandara viThThalana nAmava |
hasanAgi nenenenedu sukhiyAgabEku |

One must be as an incinerating blaze to the seedling of sensual desire;
one must contemplate upon Sri Hari night and day;
one must, in the world, the name of Sri Purandara Vitthala,
remember over and over, and be joyous.

Adidano Ranga Adhbutadindali - Purandaradasaru

ADidanO ranga adhbutadindali
kALingana phaNiyali |p|


Meaning :

ranga played on the hood of the kALinga incredibly (since He was a child then).


pADidavarige bEDida varagaLa
nIDutali dayamADutali nali
dADutali beNNebEDutali krishNa |a|


Meaning :

krishNa, was dancing on kALinga giving all the people their wants who prayed Him, asking for butter.



amburuhOdbava akhiLasuraru kUDi
ambaradali nintu avar stustise
rambe Urvashi ramaNiyarellaru
candadim bharata nAtyava naTise
jhaM taTa taka dhiM tadhi niNi tOM endu
jhampe tALadi tumburannoppise |1|



Meaning :

In the skies, all the devatAs together started praying Him, apsarAs like rambe Urvashi started dancing bharatanATya playing jham taTa...



suraru pushpavavrusTiya kareyalu
sudatiyarellaru pADalu
nAgakannikeyaru nAthana bEDalu
nAnAvidadi stutimADalu
rakkasarellaru kakkasavane kaNDu
dikki dikkige ODalu |2|



Meaning :

DevatAs showered flowers on Him, all the gOpIs sang in praise of the Lord, nAgakannikAs begged for mercy in various forms, asurAs seeing the scene fled in all directions.



cikkavanivanalla purandara viTala
venkaTaramaNa bEga yashOde
binkadoLetti muddADe shri krishNa |3|


Meaning :

If this is done by (child) krishNa, He cannot be a (mere) small kid, He is purandara viTala, so, O yashOde, please come fast and caress Him.

Ambiga Na Ninna Nambide - Purandaradasaru

aMbiga nA ninna naMbide jaga

daMbAramaNa ninna naMbide


My boatman (Ambiga) - please take me across the waters of the river safely to the other side. I am totally at your mercy and trust you completely. This is an allegorical reference to the life journey across the difficult and treacherous waters of the Samsara and the position of the Supreme Being in this journey. Note the expression of complete trust, helplessness as well as complete dependence that this simile indicates.


tuMbida harigOlaMbiga ada

koMbattu Chidra nODaMbiga

saMbramadiMda nInaMbiga ada

riMbu nODi naDenaMbiga


The boat being used is Thumbida or full (indicating that we are carrying our past karmas as great burden. The boat has 9 leaking places (9 chidra) - corresponding to the physical body . The boatman has to see the best way to move the boat - with its loads and its leakages - similarly the Supreme Being has to take noteof our karma burden and the functioning of our senses and limbs (Jnana and Karma Indriyas) which if uncontrolled tend to destory the body itself.


hoLiya bharava nODaMbiga adake

seLevu ghanavayya aMbiga

suLiyoLu muLugide aMbiga enna

seLedukoMDoyyo nInaMbiga


The river we are crossing is full of fast currents and if not traversed properly may make the boat go totally beyond control. If the boat gets caught in a whirlpool. there is no salvation. The boatman has to take us across the river dexterously avoiding all the dangers. Similarly, in our life's journey, the Supreme Being has to save us from getting into such situations where we lose control totally and drown - there are plenty of them. Sri Purandasaru clearly implying that our own determination unaided by divine will will not save us from calamity, even if we think that we know the dangers and try to avoid them. How ever strong we think we are, there will always be a situation which can go beyond us. It also reminds us of the stories we hear from

Puranas of Ajamila, Vishwamithra, Nahusha and others who slipped and fell from grace when they were exposed to certain situations.


Aru tereya nODaMbiga adu

mIri barutalide aMbiga

yAriMdalAgadu aMbiga ada ni

vArisi dATisO aMbiga


There are 6 waves, which seem to threaten to overwhelm the boat completely. No body except the skilled boatman can avoid them completely and save himself and us. The 6 waves are the six famous Arishadvarga - the enemies of the aspirant for Thathvajnana - Kama (desire), Krodha (anger), Lobha (greed), Moha (infatuation), Mada (intoxication - with power, beauty, strength etc.), Mathsarya (jealousy).

No one can completely avoid getting caught up by them. Only the grace of God can save us from them. If one knows how waves are negotiated by boats, they would understand the beauty of the simile. The boatman keeps the boat HEAD ON to ride the waves - with its prow always facing them. Similarly in life, we have to face up to the temptations offered by the senses and the consequent mental aberrations with our intellect always being aware that we have to negotiate these passing situations without losing our head. As we can also imagine, the skill of the boatman lies also in anticipating the waves - crest, and ebb currents etc to keep the boat on an even keel and to avoid the worst of them by steering the boat in sheltered passage - here we need the help of the almighty God, in whom we have full trust.


hottu hOyitu nODaMbiga alli

mattaivarIrvaru aMbiga

ottinaDesu nODi aMbiga

enna satyalOkake oyyo aMbiga

sattvapathadoLagaMbiga parA

bhakti huTTanu hAki aMbiga

yuktidAyaka namma puraMdaraviThala

muktimaMTapakoyyo aMbiga


Now, in the last stanza, Sri Puranadaradasaru is giving the prescrition of our crossing the turbulent waters. We will use the oar of the Truth to propel the boat. Uninterrupted Bhakthi towards the Supreme Being is the path. With these the Supreme
Being will conduct us to our destination - Mukthi mantapa. One is reminded of the beautiful definition of Bhakthi given by Sri Teekacharya - Niranthara Prema pravaha -continous flow of love towards the divine, which is greater than any other emotional feelings that we have towards others. In the case of the boat analogy, it is the complete trust and placing one self in the hands of the skilled boatman. The statement that the oar in the analogy corresponds to Truth is also siginificant. All mental aberrations such as the Arishadvarga are products of ignorance about the true nature of things. We invest certain qualities like permanence, perfection, purity, and greatness in things and persons who do not really possess them. Proper reflection will convince us that such qualities can exist only in the Supreme Being Himself and if some semblance of such features appears else where, it is only temporarily given by Him. Once the true values of things and persons and the real source of our happiness is known - there is obviously no chance of being misled or tempted by the supreficial appearances. It should also be noted that the entire faith structure will be irrelevant if one accepts the concept of Advaita, where all the entities like the river, its currents, boat, boatman, waves, whirlpools, evotion etc. would all be unreal. Only a true Thathvavada believer would be able to accept the truth of this song

Bhagyada Lakshmi ಬಾರಮ್ಮ - Purandaradasaru


bhAgyada lakShmi= God of Wealth
bAramma = please come
nammamma = Mother god
nI = yourself
sau-bhAgyada lakShmi = god of wealth/health

hejjeya =footstep
mEle = upon
hejjeyanikkuta = putting steps on steps
gejjeya =Anklets (ornament of silver with tiny bells)
kAlina nAdava bIruta = giving musical sound of that tiny bells
sajjana sAdhu = worthy/holy or good men
pUjeya vELege = at the time of worship
majjige yoLagina = with in the butter-milk
beNNeyaMte = like butter

kanaka = Gold/Wealth
vRuShThiya = Rain/shower
kareyuta bare = bring (with shower of gold)
manakAmaneya = all the desires of
siddhiya tore = show the success in getting it
dinakara = Sun
kOTi = Crore
tEjadi = brightness
hoLeyuva = shining
janakarAyana = King Janaka (father of Janaki/Seetha)
kumAri = daughter
bAre/bEga = please come/early

saMKye illada = Unlimited (which u cannot mention with numerals)
bhAgyava = wealth
koTTu = by giving
kaMkaNakaiya = Hands with Bangles
tiruvuta bare = come with making sound of bangles
kuMkumAMkite = marked with vermilion
paMkajalOcane = eyes like lotus
veMkaTaramaNana = of Lord Venkataramana
biMkada rAni = coquetric queen

attittagalade = not moving out of a place
bhaktara maneyoLu = in devotee’s home
nitya mahOtsava = celebrations everyday
nitya sumaMgaLa = granting prosperous daily
satyava tOruta = showing truth (integrity)
sAdhu sajjanara = holy/worthy men’s
cittadi hoLeyuva = flashing in the minds of
putThaLi boMbe = doll icon


sakkare = sugar
tuppada = ghee
kAluve = stream
harisi = create (the stream of sugar and ghee)
shukravArada = on Friday
pUjeya vELege = exact time of worship (on Friday)
akkareyuLLa = affectionate of
aLagiri raMgana = Lord Ranga (who is owner of Alagiri hill)
cokka = flawless
puraMdara viThThalana = of purandara vittala
rANi = queen/wife

Thursday, October 14, 2010

Acaravillada Nalige -Purandaradasaru


AcAravillada nAlige ninna nIca buddiya biDu nAlige
vicAravillade parara dUShisuvudake
cAcikoMDiruvaMta nAlige !

Tongue which is not having right behavior (good conduct)
Leave your wicked thinking
Always stretching out to blame others without any reason

prAtaHkAladoLeddu nAlige siri pati ennabArade nAlige
patita pAvana namma ratipati janakana
satatavu nuDi kaMDya nAlige !1!

Hey tongue, why don’t you call Shri Hari (siri-lakshmi
pati-husband) in the early morning after got up?

Do call him continuously one who capable of removing all
Sins and father of Manmatha

(Patita pAvana-one who capable of removing all sins
Ratipati-Manmatha, janaka–father
Satata-continuous, nuDi-tell/remember)

cADi hELalu bEDa nAlige ninna bEDikoMbenu nAlige
rUDigoDeya shrIrAmana nAmava pADutaliru kaMDya nAlige

hariya smaraNe mADu nAlige nara hariya bhajisu kaMDya nAlige
varada puraMdara viThalarAyana caraNa kamalava nene nAlige !2!

Request you tongue don’t make back biting
Chant the name of Shri Rama who is the lord of universe
(rUDi-custome/tradition (universe), oDeya-Lord)

Chant the name of shri hari and sing hymns of shri Vishnu (nara hari) always remember the lotus feet of shri purandhara vithala

Sakala Graha Bala Nine Sarasijaksha- Purandaradasaru


sakala graha bala nInE sarasijAkshA |p|
nikhila rakshaka nIne vishwavyApakanE |a|


O Lord with eyes resembling lotus, you are the one who has powers of all grahAs (planets), and protects the entire universe. (which means there is no meaning if we pray shani/rAhu/kEtu etc without praying shri hari).



ravi candra budha nInE rAhu kEtuvu nIne
kavi guru shaniyu mangaLanu nInE
divarAthriyu nIne nava vidhAnavu nIne
bhavarOgahara nIne bEshajanu nInE |1|



You are sun, moon, venus, or comets, saturn, or any other planet. You are day or night, you are the nine vidhAnAs (6 vedAngAs, mImAmsa, nyAya, vyAkaraNa), you are the physician who can cure 'bhava' disease (which makes us take birth in this world).


pakshmAsavu nIne parva kAlavu nIne
nakshatra yOga tithi karaNa nIne
akshayavAgi draupatiya mAnakAyda
pakshivAhana nIne rakshakanu nInE |2|


You are the pakshamAsa (the month which is suitable to give tarpaNa to our forfothers), you are the parva kAla (eclipse), you are good times or inauspicious times, you, the one who protected draupadi by giving infinite saree, are the one who has garuDa as your vehicle and protects everyone.



rutu vatsaravu nIne pruthivigAdiyu nInE
kratu hOma yagna sadgatiyu nInE
jitavAgiyennoDeya purandara viTalane
shrutige silukada apratima mahima nInE |3|



You are rutu vatsara, ugAdi (year begining), all kinds of hOmas, and yagnas, you are the one to be reached (mOksha), O my Lord, purandara viTala, you are the one who is beyond even the vEdAs (the one who cannot be known just by vEdAs either).

Narayana Ninna Namada - Purandaradasaru


nArAyaNA ninna nAmada smaraNeya sArAmrtavenna nAligege barali

O God Narayana, make me to chant (smaraNeya) the sweet essence (sArAmRuta)
of your (ninna) name (nAmada) on my toungue (nAligege barali)


kUDuvAgali nintADuvAgali matte hADuvAgali haridAguvAgali
khOTi vinOdadi nOdade nA balu mADida pApa biTTOTi hOgO hAge

Relieve (biTToDi hOgO hAMge) me (nA) of all (balu) my sins (pApa) which I have committed (mADida) while sitting (kUDuvAgali), standing/talking (niMtADuvAgali),
singing (hADuvAgali), running/walking (haridADuvAgali), recreating (KODi vinOdadi)


UrigE hOgali UroLagirali kAraNArtangaLella kAdirali
vArija nAbha nara sArathi sannuta sAri sArigE nA bEsaradhAge

Whether I am in the village (UroLagirali) or out (horagirali) of village (Urige), let all the work (kAraNArthaMgaLella) be pending (kAdirali), Narayana (vArija nAbha-husband of Lakshmi) Krishna (narasArathi-who led the chariot of Arjuna), let me chant your name now and then (sArisArige), without any boredom (bEsaradAMge)


hasividdAgali hasivilladAgali rasakasi irali haruSirali
vasudEvAtmaka shishupAlakSaya asurAntaka ninna hesaru mareyadhAgE

Whether I am hungry (hasididdAgali) or without hungry (hasivilladAgali)
being upset (kasivisiyirali) or in happy mood (haruShavirali)
vasudEvAtmaka (son of Vasudeva) shishupAlakShaya (who killed Shishupala)
asurAMtaka (who killed all demons) let me chant your (ninna) name (hesaru) without forgetting (mareyadAMge)


kaSTadallirali utkrSTadallirali eSTAdare matikeTTirali
krSna krSNa endu shiSyaru pELuva aSTAkSara mahA mantrada nAmava

Whether I am in hardship (kaShTadallirali) or in excellent position (utkRuShTadallirali) or in the state of senseless (eShTadarU matigeTTirali)
let me chant the eight letter (aShTAkShara) sacred word (mahAmaMtrava) of Krishna Krishna, the learned people (shiShTaru) are saying (pELuva)


kanasiLoLAgali kanavaLikAgali manasu koTTirali munidirali
janakajApati ninna caraNa kamalavanu manasiLoLage omme nenesikoLLO hAge

Whether in dreams (kanasinoLAgali) or perturbed (kaLavaLakAgali)
or in the state of calm (manasugoTTirali) or in bad temper (munidirali)
Sree Rama (janakajApati - husband of Sita who born to Janaka maharaja) make me to remember (nenesikoLLo hAMge) your (ninna) lotus (kamalavanu) feet (caraNa) atleast once (omme) in my mind (manasinoLage)


jvara bandAgali caLi bandAgali maraLi maraLi mattE naDuguvAgAgali
hari nArAyaNa durita nivAraNanendu iruLu hagalu ninna smarane mareyadhAge

Whether in fever (jvara baMdAgali), or cold (caLi baMdAgali)
or shivering (naDuguvAgali) again and again (maraLi maraLi)
HarinArAyaNa, remover (nivAraNaneMdu) of all agonies (durita)
make me remember (smaraNe) you (ninna) day (hagalu) and night (iruLu) without forgetting (mareyadAMge)


santata hari ninna sAsira nAmavu antarangada oLagirisi
entO purandara viTTala rAyane antya kAladalli cintisOhAgE

Let me place (oLagirisi) your (ninna) thousand (sAsira) names (nAmava)
always (saMtata) in my heart (aMtaraMgada) Hari Purandaravittala,
make me think (ciMtiso hAMge) of you at the last moments (aMtya kAladali)

Nee Mayeyolago- Kanakadasaru


nee maayeyoLago, ninnoLu maayeyo
nee dEhadhoLago, ninnoLu dEhavo ||


Are you a creature of illusion? or illusion your creation?
Are you a part of the body? Or is the body a part of you?



bayalu aalayadoLago, aalayavu bayaloLago
bayalu aalayaveraDu nayanadoLago
nayana buddhiyoLago, buddhi nayanadoLago
nayana buddhigaLeraDu ninnoLago hariye||1||


Is space within the house? Or the house within space?
Or are both space and the house within the seeing eye?
Is the eye within the mind? Or the mind within the eye?
Or are both the eye and the mind within you?


saviyu sakkareyoLago, sakkareyu saviyoLago
saviyu sakkareyaraDu jihveyoLago
jihve manasinoLago, manasu jihveyoLago
jihve manasugaLeraDu ninnoLago hariye||2||

Does sweetness lie in sugar, or sugar in sweetness?
Or do both sweetness and sugar lie in the tongue?
Is the tongue within the mind? Or the mind within the tongue?
Or are both the tongue and the mind within you?


kusumadoLu gandhavo, gandhadoLu kusumavo
kusuma gandhagaLeraDu aaghraaNadoLago
asamabhava kaagineleyaadi kEshavarAya
usuralennaLavalla ella ninnoLago hariye||3||


Does fragrance lie in the flower? Or the flower in fragrance?
Or do both the flower and fragrance lie in the nostrils?
I cannot say, O Lord Adikeshava of Kaginele,
O! peerless one, are all things within you alone?

Monday, September 13, 2010

AnaMda AnaMda matte paramAnaMda---------Vijayadasaru


"vijayarAyara pAda nijavAgi naMbalu ajana pita tAne olivA"

"The father of Brahma will automatically bestow grace on one who trusts in
the feet of VijayarAya completely and absolutely."

This is what Mohanadasaru, the spiritual son of Vijayadasaru has to say. Mohanadasaru was cured of dire diseases during his infancy and was brought up by Vijayadasaru with the milk that was used to do abhisheka to the Lord, with the teertha and prasada that was offered to the Lord.

Here give below is the Dasarapada of Vijayadasaru:

AnaMda AnaMda matte paramAnaMda
AnaMdana kaMda Oliye EnaMdadde vedavriMda


Once the jiva becomes aware of the Lord supremacy and control, he/she experiences bliss and more bliss. Then later he/she experiences the maximum bliss that can be experienced by himself/herself. This is the state of moksha which is been explained in Vedas.

A modalu shakaraMtha A mahA varNagalella
swAmiyAda vishnuvina nAmaveMdu aritavarige ----1


The entire aksharas which are eternal and are the origin of all knowledge are the names of Lord Vishnu. The entire range of sounds including all vowels, consonants and their deergas and rasvas are all the names of the Lord. Every name, every sound is the name of the Lord.

jala kAshTa shaila gaganana nela pAvaka vayutaru
plala pushpa balligaLalli hari vyAptaneMaritavarige ----2


The pancha maha bhootas which are the basic components of all jada objects on earth. The water,the forest, the mountain, the clouds, the earth, the fire, the wind, fruits, flowers, creepers and everything one sees points to the vividness of the Lord's creation and going deeper the great benevolence of the Lord in creating such a variety,not for Himself as He is swaramaNa and is completely blissful by Himself.

tAro bAro bEro sAro mAro harO Ero hOro
sero yaro toro embudu preraraNe yeMdaritavarige ----3


A person comes, a person brings something, a person is heaped with responsibility, a person climbs to the top of one's career, one's business, or reaches spiritual heights etc, one gives a lot of gifts to another, one person shows something to another. All these occur only because the Lord instigated these actions and placed the persons who gave, as well as the persons who take, the place where the give and take takes place, the time where it takes place etc. The same is true for going to places. Every thing falls into place like the jigsaw puzzle because the Lord's will controls everything and His will is omnipresent and omnipotent. If one recognizes this then there is nothing but pure bliss for the soul. Why?

pOpudu barutippudu matte kOpashAMta mADuvudu
roopalAvaMyavu hariya vyAparaveMdaritavarige ----4


Going and coming means moving about to different places is all Hari's vyApAra. Based on the prarabdha karma, yogyatha etc the Lord decides who should be where at what time and places them accordingly. If we observe our present position , it is the result of many many choices that were taken right through childhood. These choices if they had not been directed and controlled then the outcome would not be as the
Lord wants it to be. So He definitely decides on each and every choice and moves the jivas accordingly.

madhva shAstra pravachana muddu krishnana darshuna
shuddha vijayaviTTalana poMdi koMDaDuvarige ----5


"Bliss, bliss and more bliss is sure to be bestowed on one who listens and understands to the exposition of the philosophy of Sri Madhvacharya ..They finally see Lord Krishna and continue to serve the Lord Vijayavittala with great bhakthi and devotion even in moksha, knowing Him to be the purest of the pure." The word muddu shows the extent of vatsalya of Vijayadasaru for this form of the Lord. Krishna
....the name initiates a chain of thoughts of the bala leelas of the Lord as described in the Bhagavatam and inspires the devotee to feel vatsalya bhava of devotion.

Saturday, June 5, 2010

Ava Rogavu Enage Deva Dhanvantari ----- Gopaladasaru




Ava rogavu enage deva dhanvantari
savadhanadi enna kaipididu nodaiyya


Gopaladasaru ask the Lord." Oh Deva Dhanvanthri, what is this disease that I have? Can you hold my hand and look patiently to find out what it is?"

Here Gopaladasaru is sure that he has a disease and that the Lord can find out what his problem is. He addresses the Lord as "Dhanvantari" as Lord Dhanvantari is the form of the Lord who gave the science of medicine. He is the Lord who appeared at the time of the samudra mathana with the "amrutha kalasha". One who has the tonic for immortality should definitely be having a medicine for any other disease- is the logic of Gopaladasaru. Then he tells the Lord, "Please be patient. Hold my hand (wrist) while I list out the symptoms of the disease."

In Ayurveda the doctor diagnoses the illness by holding the wrist and checking the nadi's- which are the energy lines flowing throughout the body. When there is a block in these nadis a disease manifests in the body. Gopaladasaru is saying "In my journey towards you, there are hundreds of blocks causing my sadhana to break and my bhavaroga does not show signs of getting cured. So please intervene and help me."

harimurthigalu enna kangalige kanisavu
hariya keerthaneyu kelisad enna kiwige
harimamtrastotra baradu enna naligege
hariprasada jihvege saviyagadaiyya


The list of symptoms first deals with the jnanendriyas. Gopaladasaru says" I am not able to see the figures of the Lord Hari, I am not able to hear the compositions in praise of Lord Hari, I am not able to recite the mantras and stotras glorifying Lord Hari, I am not able to taste the sweetness of the food offered to the Lord Hari."

Indirectly Gopaladasaru is saying that all his sense organs are busy with some other forms of entertainment and don't have any time for this.

There are many ways which the eyes don't see the Lord's idol.

1. The eyes are blind.
2. The eyes are engaged in looking at other things.
3. The eyes look at the idol but it is not considered as seeing.

While performing puja if the mind is not concentrating on the word at hand then the eye may be doing its job of sending the light rays from the object into the eye but until the mind wants to register what it is sending, there is no end result.

A crude example to understand this better: We are walking on the street with out eyes open, but with thoughts of something on our mind. We so engrossed in our thoughts that we don't really notice the people going past. If suddenly one of our acquaintances come up and say hello, "Where are you?" Then we acknowledge that we were thinking of something and hence didn't see them.
A similar thing with respect to all our other sense organs. Gopaladasaru says," My ears don't hear hymns in praise of the Lord. We can infer why this is so! It is because we are engrossed in using our ears for the pleasure of listening to worldly news, gossip and meaningless banter.

Gopaladasaru says, "My mouth does not recite the slokas and mantras glorifying the Lord Hari." We know that the mouth of most of us is incessantly working either satisfying the urge to eat and make merry or to talk and boast. In both cases the usage of the mouth has been restricted to worldly matters. The higher purpose of the tongue is to taste the Prasada of the Lord and to sing and praise Him.

haripada sevegenna hastagalu chalisavu
guruhiriyangrige shira bagadu
hariya nirmalya agranisadu nasikavu
hariyatregaligenna kalelavaiyya


Gopaladasaru is listing further symptoms. He says," My hands don't move to do the seva of the Lord's feet, my head does not bow down to elders and gurus ,my nose does not smell the nirmalya offered to Hari, my feet refuse to comply if I want to go for Hariyatra, (travelling to have darshana of the Lord in the various tirtha kshetras).

anathabandu gopalavittala reya
enna bagada vaidya neeneyadi
anadikalada bhavaroga kaleyaiyya
naa nendigu mareye nee madida upkara


Now Gopaladasaru is saying ," Oh Lord, who is the best relative of the destitute, Gopalavittala, You are the my special doctor, Please cure my disease of bhavaroga which is there since time immemorial . I shall be ever grateful to You on this account."

Here Gopaladasaru is referring to the Lord Gopalavittala as anathabandu. Bandhu means one who is related to the person. Relations are those who are there with us on account of relationship with the body, like father, mother, husband, wife, children, brother, uncle, aunt, etc. The word' anatha' means one who does not have any relatives like father, mother, wife, children etc. It implies that the Lord protects one who has no relatives.

One more way to understand this is that "Bandhu" is for the body but the soul has no such relatives. For the soul, the eternal bandhu is the Lord. He resides in the heart lotus and travels everywhere with the jiva, never deserting it for even a single moment.

Baraiyya ba ba ba ba ba Bakutara Priya Srinivasa Raya----Gopaladasaru



varijalayapati varijanabhane
varijabhavapita varijanetrane
varijamitra aparaprabhavane
varija jhandada karana doreye


Varija – lotus
Varijalayapati, one who is the husband of the one who resides in lotus (Maha Lakshmi)

Varijanabha describes the Lord Narayana who manifests the lotus from His navel at the beginning of creation. From the lotus comes Brahma and Brahma is given instructions to do further.

Thus He is Varijabhavapita as He is father to Brahma.

In the next word Gopaladasaru is describing Him as Varijanatrane - lotus eyed. What is the significance of this description, other than just beauty? A lotus even though it is born in the slushy pond remains on the surface and is unaffected by the dirt inspite of being in it. This is a crude example to explain that the Lord is not tainted by the ills of samsaara even though He exists in every jiva as well as in all insentient things giving it form and identity.

Next Gopaladasaru says, Varijamitra "You are the friend of the varija" - Lord Lakshminarayana in the Sun is the friend of the lotus and enables it to flower because of the light.

Gopaladasaru says, "You have limitless lustre and if not for You, all life forms on this earth would have no life. So you are the life source and the cause of all existence not only in the unseen way but also by being visible to all as the Sun. " Artificial sources of light and heat always fall short, but the Sun being controlled by the Lord is always available to provide heat and warmth day after day, year after year, century after century. It is relevant to recount that all food webs have the Sun as the source of energy. Plants are primacy food producers manufacturing food using sunlight as the main source of energy. Human beings and animals depend on plants, so they too are dependent on the Sun. Without Sun, no plants, without plants no animals or humans. The immense grace and glory of the Lord glimpsed by contemplating on this simple daily occurrence.

baraiyya ba ba bakutara priya Srinivasa raya
mara janaka mukutharodeya devaiyya jiya baraiyya ba ba ba ba ba


"Oh Srinivasa! Come, come come, You are the beloved whom the bhakta desires to see and You also love Your bhakta. Glimpses of Your infinite glory can be experienced by listening, singing and doing the nine types of bhakthi- sravana, keerthana, vandana, smarana, padasevana, dasya, sakya, atmanivedana. One may ask, How so? To that, "When a bhakta experiences Your glory, then He experiences bliss. Since the jiva's constituent nature is one of bliss and knowledge, he yearns for it and hence becomes dear to the Lord.

Gopaladasaru says, “You are the father of "Kama". “Kama is the abimani for all forms of desires. Gopaladasaru is praying to Lord as mara janaka and then says 'mukutharodeya' meaning that the jivas who reach mukthi are cared for by the Lord and the foremost criterion for such selected GRACE is their overcoming all desires and surrendering to Him. You are the father of all devas - devaiyya. You are my favourite - jiya is an endearing term Gopaladasaru uses to call out affectionately to the Lord Srinivasa. Even Srinivasa raya has special significance here. It is because all desire is caused by the effect of the trigunas and Godess Mahalakshmi is the abimani for this. So praising the Lord by saying that Sri resides in Him gives one the ability to rise above the bondage of the trigunas and move towards varaigya for worldly matters and devotion towards God and then to moksha.

Sri meaning Mahalakshmi is the abimani of the Vedas -source of knowledge- one who strives towards acquisition of knowledge, to such seekers God is always with them (nivasa).

Syandana veribappa ranga devotunga
nandanadanarimada bhanga karuna panga
sindhu shayana sundaranga he Narasingha

kanda virinchiyu nandivahana amarendra
sanakana sanandanadi munivrindanidu
bandu nindu dim dim dimikendu
nindadalu Anadadi manake


baraiyya ba ba ba ba ba ba ba ba ba bakutara priya Srinivasa raya

Oh Lord Ranga, who are the hugest among all deities, who is the source of all, the killer of Kamsa, the embodiment of mercy , who has His abode in the skheera sAgara, who has the most beautiful forms . Dasaru says ,"Oh Narasimha!" to give emphasis he says 'he nArasimha' addressing the Lord implying that He is within hailing distance of the sincere devotee.
A crude example : When a boy or girl whom you are addressing and who is not responding upon your first call then you tend to add a 'he ......' to attract attention. Similarly Dasaru is calling out to the Lord with affection.

"Your little one Brahma, and your grandson -Rudra who rides the Nandi, Indra and king of devatas, the great munis Sanaka, Sanandana are all assembled and are dancing in bliss to the chanting of your name 'Oh Srinivasa!' so please come along and enter my manas. " Here Dasaru is making a point. Where ever the Lord's name is chanted with love and devotion, whereever His glories are spoken of or discussed about, there all His retinue will assemble to bless the devotees present in achieving their heart's desire of having the apaROXa of the Lord. And when the retinue of the Lord arrives the Lord will definitely arrive because He always comes where His devotees are. So even if an ordinary person is not upto the mark in devotion if he/she does with full faith the retinue of the Lord who come along first will provide the necessary inspiration to the senses and mind to concentrate and bring out the best in that jiva. It also indicates the necessity to offer prayers to all the vriMda-retinue of the Lord in the respective order also called as tAratamya. We should never forget to show our gratitude to these devatas and should understand the important part they play in reaching our goal of mukthi.

jagat janmmadi karta govinda udaradi lokava
laguvagi darisida mukunda bhaktara manake
jaga jagaisuta polevananda nigamavaliyinda


"Oh govinda, you are the power behind the creation, destruction, maintenance and sustenance of the jivas.”When Gopaladasaru says janmadi, (Adi means etc) it implies all the four activities associated with creation of universe. Next there are four other important activities associated with sentient beings, which the Lord does as part of His Leela. They are - granting knowledge, ignorance, bondage and moksha. Here Gopaladasaru addresses the Lord as Govinda , the cowherd while we are all cattle. During pralaya the Lord effortlessly bears the entire hordes of jivas in His stomach. Then he talks of the souls in bondage who are placed in different areas of the Lord's udara-stomach based on their nature. Those jivas who have crossed the bondage and ignorace and have realised the Lord - for those Gopaladasaru refers to the Lord as 'Mukunda" means the granter of moksha as well as the caretaker of the jivas in mukthi.

Oh Lord, please come to the bhakta's heart which has been decorated with the precious jewels extracted from the deep sea of knowledge from the scriptures after listening, singing and doing contemplation. The heart of the true devotee is filled with bliss just at the thought of Your beautiful name or form. They are so much in bliss that the mere mention of the Lord's name can trigger an automatic emotional response like tears from the eyes, the hairs on skin become stiff and they become ecstatic with these thoughts of the Lord. To the devotee who calls out to the Lord and has these conditions, he/she can rest assured to see the Lord.

aganita munigalu naga kaga mriga shashi
gagana manyAdyaru sogasagi bhage bhage
pogalutali bega chigichigidadalu
mugulunageyu maha uragagirivasa

baraiyya ba ba ba ba ba bakutara priya Srinivasa raya


Gopaladasaru says, "Countless other devotees of the Lord who are also ecstatic with devotion, other life forms like snakes, crows, birds, animals, the moon are in sky. The skies are filled with more such devotees all singing the praise of the Lord in different ways. And from their midst comes the Lord "maha uragigiri vasa" dancing and smiling. Srinivasa is the Lord who resides in the Tirumala hills.

During the Dwapara yuga it was called as "Sheshachala" and Gopaladasaru is referring to this name here. He says 'maHa' as an adjective for the Lord. He is declaring the Supremacy of the Lord Srinivasa . This also shows that Dasaru wants to convey that Lord Srinivasa is the same Lord Narayana and that the forms of the Lord may appear different but His attributes are the same in all the forms.

tadamada byadavo he nalla vaku lalisuennodeya
Gopala vittalaa deva paraku
adi idu bhaktavatsala shri lakuminalla

maduvinolage gaja moreyidalakshane
madadige hellade dudududune bandu
hididu nakrana baya kadidu bidisidane
sadagaradali ramepodaveyodagude

baraiyya ba ba ba ba ba bakutara priya Srinivasa raya


lAlisu- hear to my words nalla - darling, lover, husband ;parraku - adulation ; praise
“Oh my darling, please don't delay your arrival, please hearken to my words Oh my Lord Gopala Vittala, please extend Your adorable feet into my heart. You are known for your excessive love for Your devotees inspite of being the darling husband of Mahalakshmi. You have proved this by rushing to the aid of Gajendra who called out in total surrender without even informing Mahalakshmi about it. You came in haste and cut the mouth of the crocodile which was causing distress to Your bhakta. At the hurried time You were accompanied by the podave (Pallu) of Ramadevi the mother of the world."

Gopaladasaru is begging the Lord to come quickly. He is using endearments and formal addresses to address the Lord. He says Your feet are adored by the pious sages, please give me a glimpse of those wonderful feet which has been the object of countless praises in the scriptures.

Friday, April 23, 2010

POGADIRO RANGA BAGILINDACHE



pOgAdirElO ranga bagilindAce |p|
bAgAvataru kANdu etti koNDoyvAru |a|

Do not go out (of the house), O, ranga.
BhagavatAs will take you away (from me)!

(BhagavatAs are the people who give
discourses on bhagavatam and make living.
Also they depend on shri hari for everything.
Bheema (or hanuma/madhva) was the ONLY ONE who
lived this style 100%.)

suramunigaLu tamma hrudaya gafvara dalli
paramAtmana kANade arasuvaru
dorakAda vastuvu dorakItu tamagendu
harushAdindali ninna karedetii kombuvaru |1|

Saints, who have struglled to see God
in their hearts, if they see you playing outside,
will take you away, thinking that they got something
invaluable.


agaNitaguNa ninna jagada nAriyarella
hageyAgi nuDivarO gopAlanE
magugaLa mANikya tagutitu karakendu
vegAdindali bandu bigidappikombuvaru |2|

For Ladies (gopIs) you are everything inspite of
their childes (against you). They will definteley
take you away when they see you thinking that
they got the gem amongst children!

diTTa nAriyarella isTava salisendu
aTTaTTi bennaTTi tiruguvarO
srushTIsha purandara viTTala rAyane
isTishTu beNNeyA koTTenO rangayya |3|

Women who are doing vratAs to get their
wants will come following you, to pester
you to give them their wants. They will
show some butter and will try to take you
away.

Friday, April 2, 2010

Mullu Koneya Mele Muuru Kereya Katti






















Mullu Koneya mele muuru kereya katti


muLLu koneya mElE mUru kereya katti eradu thumbadhu ondhu thumbalE illa

Translation:

Three lakes are built on the tip of a thorn and two cannot be filled and one is not filled. Tip of a thorn represents infinitesimally small entity. Here it means jIva. why?

"ashvabAlAgramAdAya vibhajya shatadhA hi tat.h | punashcha shatadhA bhinnaM kiyanmAnaM bhavishyati | tAvad.hbrahmAdi\ - jIvAnAM parimANaM prakIrtitaM ||"

If one takes the tip of horse's tail and splits into one hundred parts and takes one part and further divides into one hundred parts, that is known to be the size of the jIvas starting from Brahma.

Perennial Meaning:

Lake represents body. The jIva or svarupa Deha is constituted by three bodies - Anadi Linga Deha (Casual Body), Aniruddha Deha OR Sukshma Deha (Subtle Body) and Sthula Deha (Gross body).
The first two Dehas, viz. Linga Deha and Sukshma Deha cannot be filled with Sadhanodka (meaning not possible to accomplish Sadhana), while the Sthula Deha i.e., Gross body can be utilized for Sadhana. But even this is not filled because our Sadhana is not yet complete or we are not doing enough Sadhana.

thumbalilladha kerege bamdharu mUvaru oddaru ibbaru kuntaru obbage kale illa

Translation:

For the lake that is not filled, came three stone-cutters or diggers. Two are lame and one does not have legs.

Perennial Meaning:

Three stone-workers are three stages that happen to the Sthula Deha I.e. Gross Body -Boyhood, Youth and Old age.

Boyhood and Old age are like lame men. In Boyhood, one is immature and indulges in fun and playing. In old age insecurity, weakness and fatigue set in. Thus these two are hard to utilize for Sadhana. While in Youth, one has lot of strength to do Sadhana, but there is little effort or willingness to perceive. Thus not having willingness is like not having leg.

kAlilladha oddage kottaru mUru emmegaLa eradu baradu ondhakkaruvE illa

Translation:

Legless worker is given three buffalos. Two buffalos are barren and one does not have calf.

Perennial Meaning:

The three buffalos are the three desires known as Ishhanatrayaru – wife (Madadhi), children (Makkalu) and wealth (Iswarya). It is well known that when in Youth, the three desires set in. Wife and children are hindrances to Dharmasadhana and hence like a barren baffalo. One may argue what if they are cooperative in Dharmasadhana. But, still the Bandha or the bondage is a handicap in doing full Sadhana. Wealth need not be Dharma Pratibandhaka and instead it can be Dharmasadhaka. But more often than not, it is used for materialist pleasure seeking only and hence it is like a buffalo without calf. Thus not having calf is like not having "Dharma-Chitta" (- the person does not utilize all wealth only for Dharma Karyas).

karuvilladha emmege kottaru mUru honnugaLa eradu savakalu ondhu sallalE illa

Translation:
Three piles of Gold were given to the buffalo without calf. Two were utilized and one was never utilized.

Perennial Meaning:
The wealth (Gold) can be spent in three ways –
1. Dharma Marga 2. Adharma Marga 3. Preserve for the generation
One may observe that it takes the course of the last two. The wealth is either used for wrong purpose or preserved for the future generations, but it is utilized. The first one - Dharma Marga - is not utilized at all.

salladhidhdha honnige bandharu mUvaru notagAraru ibbaru kurudaru obbage kaNNE illa

Translation:
For the wealth, which is not utilized in Dharma Marga, came three observers.

Perennial Meaning:
Two are blind and one does not have eyes.
The three observers are the three kinds of Karmas 1. Sanchita 2. Agami & 3. Prarabdha. One does not know any thing about the Sanchita and Agami Karamas as one is Past and the other Is Future and so they are like blind men. But one can gauge Prarabdha, the third one as that is reflected in what happens to us in this present life. Thus it is perceivable, but still one is so engrossed in materialistic pleasures, that one has no eye to see the third one also.


kaNNilladha notagArage kottaru mUru UrugaLa eradu hALu ondhakke okkalE illa

Translation:

Three towns are given to the eyeless observer. Two are deserted and one does not have any inhabitants.

Perennial Meaning:

All of us, who are undergoing Prarabdha, are equipped with Three Gunas - Sattva, Rajas and Tamas. Rajas and Tamas cannot lead to Moksha and so they are like deserted towns. Even though Sattva Marga can lead us to Moksha, one does not use it and so it is like a town having no inhabitants.

okkalilladha Urige bandharu mUvaru kumbAraru ibbaru choncharu obbage kayyE illa

Translation:

Three potters came to the town without inhabitants. Two are crippled arms and one does not have arm.

Perennial Meaning:

Sattva Guna can be further classified as Sattvatamas, Sattvarajas and Sattvasattva. The three Abhimani Devatas for these are Rudra, Brahma and Vishnu respectively.
Rudra and Brahma are not independent and so they are crippled (Svatantro Bhagavan Vishnu- only Lord Vishnu is independent). Though Vishnu is independent and capable of giving us Moksha, He has not relieved us from this Samsara. Thus "not having arm/hand" is to be taken figuratively to mean not wiling to help us.


kai illadha kumbAranu mAdidha mUru madikegaLa eradu odaku ondhakke budavE illa

Translation:

The Potter without hands, made three pots - two have holes (broken) and one does not have bottom.

Perennial Meaning:

Vishnu, who has not used His hand to help us, gave three tools - Viveka (knowledge), Vyragya (detachment) and Bhakti (devotion).
We don't have Knowledge and Detachment and so they are like pot with holes. We try to have Devotion, but Devotion without Knowledge and Detachment is like a bottomless pot. Devotion must have the support of Knowledge and Detachment. Otherwise it is futile.

budavillada madikege hAkidharu mUru akkikALa eradu bEyadhu ondhu bEyalE illa

Translation:

Three rice grains were put in this bottomless pot. Two were unable to be cooked and one was uncooked.

Perennial Meaning:

The bottomless devotion has three forms which are like thee rice grains - Sattvika Bhakti, Rajasika Bhakti and Tamasika Bhakti.
Rajasika Bhakti and Tamasika Bhakti are devotion of pomp and show cannot lead us to moksha and so they unable to be cooked. Sattvika Bhakti can lead us to moksha, but we are not utilizing it and so this is uncooked.


bEyalilladha akkige bandharu mUvaru nentaru ibbaru uNNaru obbage hasivE illa

Translation:

Three relatives came to eat this uncooked grain. Two don't eat and one is not hungry.

Perennial Meaning:

This Sattvika Bhakti can be exercized by the three "Karana-s" (means, known as Trikarana-s), viz. Mind, Speech and Action (thought, word and deed). Speech and Action without Thought cannot lead us to moksha. Also at the end body gets destroyed, the tongue and body cannot taste the moksharasa. Mind and chitjnana can lead us to moksha, but if jijnasattva itself is lacking. The mind is not hungry.


hasive illadha nentage kottaru mUru kaNapegaLa eradu thAkadhu ondhu thAkalE illa

Translation:

This hunger less relative is given (hit with) three cudgel (punishing rods). Two can't touch and one doesn’t touch.

Perennial Meaning:

The Mind is put to pain by the sorrows of Past, Future and Current Births. We have no clue about the Past and Future Births. Thus we don't realize those pains and so they can't touch. We experience the pain of Current Birth and so it certainly can have impact on us; but unfortunately, it is not having an impact on us as we are either carried away with the pleasure experiences or always repenting on the pain experiences.

thAkalilladha kaNapeya thAkisi sadhgathIya nIyabEku purandhara viTTala rAya

Translation:

By making the untouching cudgel touch us, Oh Purandara Vitthala! please grant us moksha.

Perennial Meaning:

By making us realize the impact of the sorrow of current birth, Oh Purandara Vitthala! Guide us on the path of moksha by giving knowledge, devotion and detachment and grace us with moksha.