A peep into "Putta daasanu naanalla" of Sri Kanakadasaru - Leaf 2

A peep into "Putta daasanu naanalla" of Sri Kanakadasaru - Leaf 2  

Another special incident prompted Sri Kanaka Dasaru to compose a Mundige “Putta dasanu nanall”. Sri Kanakadasaru once had a desire to go Tirupati and have the Darshan of Lord Srinivasa there.

The night before Sri Kanakadasaru began climbing the Tirupati hills, the Temple authorities (Parupattedar) dreamt that the next day, a Haridasa would be coming to have the Darshan of Lord Srinivasa. The temple authorities woke up immediately after the dream and told the priests and servants attached to Tirupati temple about the dream and instructed them to organise a warm welcome to the visiting Haridasa. They were all waiting outside the temple to receive the Haridasa. They were imagining that Haridasas would be wearing saffron clothes, a turban and a bag hanging across the shoulder. However, Sri Kanakadasa had wrapped a black rug (Kambal) around his head and the back as well. He was holding the Yekanad Tamburi, a uni-stringed instrument, and was climbing up the hill on foot, singing in a low voice “Eesha Ninna Charana Bhajane Aseyinda mADuvenu, dOSha rAshi nAsha mADO kEshava” (ಈಶ ನಿನ್ನ ಚರಣ ಭಜನೆ ಆಸೆಯಿಂದ ಮಾಡುವೆನು ದೋಷರಾಶಿ ನಾಶಮಾಡೋ ಶ್ರೀಶ ಕೇಶವ”)  

Meaning of this line:

Oh Lord of Lords, I pray unto your feet with all desires, Oh Keshava, the husband of Goddess Lakshmi (Sreesha), please destroy the heaps of sins I commit.”

Those waiting to welcome a Haridasa wearing a turban on the head, a shawl around the waist and anklets, holding a Tamboora and singing songs in praise of the Lord. When they saw Kanakadasaru, they just questioned “Who are you”. Sri Kanakadasaru replied:

ಪುಟ್ಟ ದಾಸನು ನಾನಲ್ಲ | ದಿಟ್ಟ ದಾಸನು ನಾನಲ್ಲ |
ಸಿಟ್ಟು ದಾಸನು ನಾನಲ್ಲ | ಸುಟ್ಟ ದಾಸನು ನಾನಲ್ಲ |

ಸುಡಗಾಡು ದಾಸ ನಾನಲ್ಲ |ಕಷ್ಟದಾಸ ನಾನಲ್ಲ |
ಕೊಟ್ಟ ದಾಸ ನಾನಲ್ಲ |ಹೊಟ್ಟೆ ದಾಸ ನಾನಲ್ಲ |

ಇಟ್ಟಿಗೆ ದಾಸ ನಾನಲ್ಲ |ಶಿಷ್ಟ ದಾಸ ನಾನಲ್ಲ |
ನಿಷ್ಟ ದಾಸ ನಾನಲ್ಲ |ಭ್ರಷ್ಟ ದಾಸ ನಾನಲ್ಲ |

ಶ್ರೇಷ್ಠ ದಾಸ ನಾನಲ್ಲ |ವಿತ್ತ ದಾಸ ನಾನಲ್ಲ |ಹುತ್ತ ದಾಸ ನಾನಲ್ಲ |

ನಾನು ಈ ಶೋಡಷ ದಾಸರುಗಳ ದಾಸನು ದಾಸರ ದಾಸಿಯರ
ಮನೆಯ ಮಂಕುದಾಸರ ಮನೆಯ ಶಂಕು ದಾಸ ಬಾಡದಾದಿ ಕೇಶವ ||

This type of composition is known as Mundige, a kind of composition in which the composer plays with the words. It can be called a pun or a wisecrack. In this composition, Sri Kanakadasaru has played with the word Dasa, which means a servant or an attender.

Transliteration of the composition:

PuTTa dAsanu nAnalla| diTTa dAsanu nAnalla|

Sittu dAsanu nAnalla|SuTTa dAsanu nAnalla||  

SuDagADu dAsa nAnalla|KaShTa dAsa nAnalla|

KoTTa dAsa nAnalla|HoTTe dAsa nAnalla||

ITTige dAsa nAnalla|ShiShTa dAsa nAnalla|

NiShTa dAsa nAnalla|BhraShTa dAsa nAnalla||

ShrEShTha dAsa nAnalla|Vitta dAsa nAnalla|

Hutta dAsa nAnalla|

nAnu yee ShODasha dArasarugaLa dAsanu|

DAsara dAsiyara maneya mankudAsara maneya

Shanku dAsa bADadAdi KEshava||  

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara UNIT 15 SHWASA SANDHI / ABOUT BREATHING -

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

UNIT 15 SHWASA SANDHI / ABOUT BREATHING  - 

ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ

444.     ಭಾರತೀಶನು ಘಳಿಗೆಯೊಳು ಮು-

            ನ್ನೂರು ಅರವತ್ತುಸಿರಜಪಗಳ

            ತಾ ರಚಿಸುವನು ಸರ್ವಜೀವರೊಳಿರ್ದು ಬೇಸರದೆ|

            ಕಾರುಣಿಕ ಅವರವರ ಸಾಧನ  

            ಪೂರಯಿಸಿ ಭೂ ನರಕ ಸ್ವರ್ಗವ

            ಸೇರಿಸುವ ಸರ್ವಜ್ಞ ಸಕಲೇಷ್ಟಪ್ರದಾಯಕನು||1||

            BhArateeshanu ghaLigeyoLu mu-

            Nnooru aravattusirajapagaLa

            tA rachisuvanu sarvajeevaroLirdu bEsarade|

            kAruNika avaravara sAdhana

            pUrayisi bhU naraka swargava

            sErisuva sarvajna sakalEShTapradAyakanu||1||

SUMMARY: The number of Shwasajapa or meditation through breathing done by the beloved of Bharati (Bharateeramana) Lord Sri Mukhyaprana in one Ghalige by being in every being is three hundred and sixty and he performs this without an iota of disinterest; Sri Mukhyaprana, the Sarvajna or all-knowledgeable, one who grants all desires and is the kindest God leads all beings to complete their achievements and then transcends them into the Earth, the Hell and the Heaven.

Please note, in the fourth Stanza of Nandi Sandhi, it has already been mentioned that Sri Mukhyaprana accomplishes twenty-one thousand six hundred Shwasa Japas or breathing meditations in every being and makes all beings achieve what they desire. In this Unit (Sandhi) Sri Jagannathadasaru explains the breathing meditation that Sri Mukhyaprana carries out in every being at each chronological unit or order.

Sarvajna means Poornaprajna. The word Omniscient is applicable only to Lord Vishnu. Apart from Sreemannarayana, Lord Vayu has the most comprehensive knowledge. Sri Madhwacharyaru has clearly stated that apart from Lord Narayana and Goddess Lakshmi, the capacity to comprehend everything rests solely with the Rujuganas.

Ghalige is generally defined as equal to 24 minutes though some sources put it to be equivalent of one hour. It is also said that one day comprises of sixty.

The concepts of Heaven, Hell and Earth in this stanza may be understood as: Heaven means salvation in which state, the being enjoys continuous comfort; In hell, the being suffers from continuous unhappiness and discomfort and in the Eartly life, the being experiences a mixture of happiness and unhappiness.   

Pramana Lakshana elaborates:     

ಯೋಗಿಜ್ಞಾನಾಮೃಜೂನಾಮನಾದಿನಿತ್ಯಂ| ಈಶೇ ಜೀವೇಭ್ಯೋsಧಿಕಂ|

ಅಸಾರ್ವತ್ರಿಕಂ| ಅನ್ಯತ್ರಾಲೋಚನೇ ಸರ್ವವಿಷಯಂ|ಕ್ರಮೇಣ ವರ್ಧಮಾನಂ|

ಅಮುಕ್ತೇಃ| ತತೋsವ್ಯಯಂ| ಪ್ರಮಾಣಲಕ್ಷಣ

YOgijnAnAmrujUnAmanAdinityam| EeshE jeeEbhyO(s)dhikam|

AsArvatrikam| AnyatrAlOchanE sarvaviShayam| KramENa vardhamAnam|

AmuktEhe| tatO(s)vyayam|  PRAMAANALAKSHANA

ಈಶ್ವರಾದನ್ಯತ್ರಾಲೋಚನೇ ಸರ್ವವಿಷಯಂ ಋಜುಯೋಗಿಜ್ಞಾನಂ| ಪ್ರಮಾಣಪದ್ಧತಿ

EeshwarAdanyatrAlOchanE sarvaviShayam RujuyOgijnAnam| PRAMAANAPADDHATI

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A peep into “Puttadasanu nanalla” of Sri Kanakadasaru

 A peep into

“Puttadasanu nanalla” of Sri Kanakadasaru

Introduction:

Sri Kanakadasaru was born in 1509 to Biregowda and Bichchamma, a shepherd Gowda family, in Bada, a village near Bankapura. The original name of Sri Kanakadasaru was Thimmappa Nayaka. Thimmappa Nayaka learnt Tarka (Logic), Vyakarana (Grammar) and Meemamsa from Srinivasacharya, his preceptor. Although accurate details about his boyhood and adulthood are not available, according to one of his own compositions, Thimmappa Nayaka was defeated in a war and he suffered grievous injuries. However, he was miraculously saved from death. It is not certain whether he was a soldier or an army chief or a vassal, a subordinate king. According to a German writer, the first name of Thimmappa Nayaka was Veera Nayaka.

The latest information is that during some recent excavation in Baada in Shiggaon region, the ruins of a fort has been found by the Department of Archaeology and it has been identified as the one dating back to the era of Kanaka Dasaru. The Government of Karnataka has built a new fort, a palace adored with pictorial display of Kanaka Dasa’s life.

The defeat and the injuries he sustained during the war is believed to have induced Thimmappa Nayaka to discard worldly life and to embrace a life of devotion, spirituality and righteousness. He became a thick devotee of Lord Krishna.

As per a legend, Thimmappa Nayaka was yearning to have the Darshan of Lord Kirshna in Udupi. It may be recalled that the idol of Lord Krishna was consecrated my Sri Madhwacharyaru. It so happened that the priests at the temple of Lord Krishna in Udupi did not allow Thimmappa Nayaka to enter the Temple. The Nayaka was so obsessed that he waited outside the temple for days. Meanwhile, the precious stones in the garland that adored the idol of Lord Krishna in the temple started vanishing one by one, each day. The priests came to know that Thimmappa Nayaka was selling a precious each day to a nearby jeweller. The news of precious stones disappearing from the necklace of Lord Krishna’s statue and the same being found with a local jeweller and Thimmappa Nayaka being suspected to be stealing the precious stones, reached Sri Vadirajaru, the then seer of Sode Mutt. It may be recalled that Sri Vadirajaru is one of the Latavyas and is said to be the Bhavee Sameera or designated Lord Vayu in the next Kalpa or so as per the holy Scriptures. Sri Vadirajaru immediately arrived at Udupi, enquired about the whole incident, checked with the jeweller with whom the precious stones were, and were supposedly being part of the necklace of Lord Krishna. The jeweller confessed that Thimmappa Nayaka used to sell one precious stone to him every day and he used to pay Thimmappa Nayaka some gold coins. Vadirajaru enquired with Thimmappa Nayaka about it and was astonished to hear that Lord Krishna was meeting Thimmappa Nayaka every day and was giving him one precious stone so that Thimmappa Nayaka could sell it and satisfy his hunger with the proceeds. Vadirajaru also came to know that Thimmappa Nayaka was not being allowed to enter the Temple and have Darshan of Lord Krishna. Sri Vadirajaru went into the sanctum sanctorum and came out, folding his fingers to cover his palm and asked the priests what was there in his palm. The priests could not answer, while Thimmappa Nayaka instantly composed and sang “Eetaneega VAsudEvanu LOkadoDeya”, meaning Lord Vasudeva was there in his tiny form in the palm of Sri Vadirajaru. The greatness of the soul of Thimmappa Nayaka was thus revealed by Sri Vadirajaru, who renamed him as Kanakadasa. The word Kanaka in Kannada and in Sanskrit means gold. Thimmappa Nayaka was being indirectly given gold coins by Lord Vasudeva in the form of precious stones and hence the name Kanaka Dasa. According some sources, the name Kanaka Dasa was given by Sri Vyasarajaru as Thimmappa Nayaka became one of the disciples of Sri Vyasarajaru. Sri Purandhara Dasaru, the doyen of Karnataka classical music, was a contemporary of Sri Kanakadasaru. Sri Vadirajaru, besides renaming Thimmappa Nayaka as Kanaka Dasa, presented him with the Ankit “Adi Keshava”. 

 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 53 and 54 and 55 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 51 ಹಾಗೂ 52ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ದಲಿತೇಂದ್ರನೀಲಮಣಿನೀಲವಿಭ್ರಮಂ

ನವಕುಂದಕುಡ್ಮಲಸಿತದ್ವಿಜಾವಲಿ|

ಸ್ಮಿತಯಾ ನಗೋತ್ತಮಶಿರಃಸುಜಾತಯಾ

ವನಮಾಲಯಾ ಸುರಭಿತಾಶಯಾsನ್ವಿತಂ||53||

दलितॆन्द्रनीलमणिनीलविभ्रमं नवकुन्दकुड्मलसितद्विजावलि।

स्मितया नगॊत्तमशिरःसुजातया वनमालया सुरभिताsन्वितम्॥53॥

DalitEndraneelamaNineelavibhramam navakundakuDmalasitadwijAvali|

SmitayA nagOtamashirahasjAtayA vanamAlayA surabhitAshayA(s)nwitam||53||

SUMMARY: The form/appearance of Lord Krishna/the sky, possesses the brightness the glitter matching the blue glitter of Indraneelamani; His teeth/stars are charming like the just-blossomed Jasmine flowers; and it is also with the wild garland of fragrant celestial flowers that blossom on the great trees like Jatropha multifidi or the coral tree (Parijata) that fill all the directions with their rich aroma.

This stanza applies to both Lord Krishna and the Moon. The word Gagana in Sanskrit means the lotus feet of Lord Vishnu and under the pretext of describing the Lord Vishnu’s Lotus feet, Sri  Narayanapandita- charyaru has described the form or the appearance of Lord Vishnu. Pada or feet means the form or the shape. Therefore the feet of Vishnu should be conceived as the form of Lord Vishnu. Bharata Tatparya Nirnaya mentions: “UttamAnAm swarUpam tu pAdashabdEna BhaNyatE|

Sri Madhwacharyaru exemplified the transcendental figure of Lord Sri Krishna and the Moon lit the entire sky. Therefore, all the adjectives in this stanza apply to both Lord Krishna and the moon.

DwijAha means the teeth of women as well as stars. NagAha means hills as well as trees.

Bhavaprakashika explains:

DwijAha streedantA nakShatrANi cha| NagA girayO vrukShAshcha||               

ಮೃದುಗಾಮಿವಿಮಾನಸಂಪದೋ ರಮಯತ್ಸುಸ್ಮಿತಗೋಪಸುಂದರೀಃ|

ಪರಿತಾಪವಿಹೀನಮುಜ್ಜ್ವಲಂ ಸುತತಂ ಸೂಕ್ಷ್ಮತರಾಂಬರಂ ವರಂ||54||

मृदुगामिविमानसम्पदॊ रमयत्सुस्मितगॊपसुंदरीः।

परितापविहीनमुज्ज्वलं सुततम् सूक्ष्मतरांबरं वरम्॥54॥

MrudugAmivimAnasampadO ramayatsusmitagOpasundareehi|

ParitApaviheenamujjwalam sutatam sUkShmatarAmbaram varam||54||

SUMMARY: The charming face of Sri Krishna makes the slow-walking, unshying, smiling beautiful women of Gokul (Gopasundaris) happy and jubilant; the soft apparel he is wearing does not fade but sparkles, pervades, and is of the highest quality.

MrudugAmivimAnasampadA means Mandagamini or those who walk slowly and who have shed they shyness; the word VimAnasampadA in this word can also be interpreted as the wealth of slow-flying airplanes. Bhavaprakashika says:

MrugAminyO vimAnasampada aasAm mrudugAminyashchaitA vigatamAnasampadhashchEti cha|

GOpaha refers to guardians of heaven as well as guardians of cattle. Bhavaprakashika explains:

GopAha swargapAha pashupAshchaha|

ಗೋಭಿಸ್ತಮಾಂಸ್ಯಪನಯನ್ ಗತಿದಂ ಪ್ರಜಾನಾಮರ್ಥಾಂತರಂ ಭಗವಾನ್ ಪ್ರಕಟೀಚಕಾರ|

ಸಾನಂದಚಿದ್ಗುಣಗಣಂ ಪರಿಪೂರ್ಣಸಂವಿತ್ ಚಂದ್ರಸ್ತು ಶಬ್ದಗುಣಮಿತ್ಯಯಮೇವ ಭೇದಃ||55||

गॊभिस्तमांस्यपनयन् गतिदं प्रजानामर्थान्तरम् भगवान् प्रकटीचकार।

सानंदचिद्गुणगणं परिपूर्णसंवित् चन्द्रस्तु शब्दगुणमित्ययमॆव भॆदः॥55॥

GObhistamAmsyapanayan gatidam prajAnAmarthAnrtaram bhagavAn prakaTeechakAra|

SAnandachidguNagaNam paripUrNasamvit chandrastu shabdaguNamityayamEva bhEdaha||55||

ಇತಿ ಶ್ರೀಮತ್ಕವಿಕುಲತಿಲಕ ಶ್ರೀತ್ರಿವಿಕ್ರಮಪಂಡಿತಾಚಾರ್ಯಸುತ ಶ್ರೀ ನಾರಾಯಣಪಂಡಿತಾಚಾರ್ಯವಿರಚಿತೇ

ಶ್ರೀಮತ್ಸುಮಧ್ವವಿಜಯೇ ಮಹಾಕಾವ್ಯೇ ಆನಂದಾಂಕೇ ಚತುರ್ದಶಃ ಸರ್ಗಃ||

SUMMARY: Most revered Sri Poornaprajna, with his words, elucidated and illuminated that object of Sri Krishna which provides all the virtuous and righteous people with the proper end in the world hereafter (Sadgati), that supreme object of high qualities of Ananda (happiness/bliss) Jnana (Knowledge) and is complete with all qualities; Moon cleared the darkness from the Sky representing the sound, with is rays and this is the only difference between the two.

 At that time, the Moon had brightened the sky with his moonlight and Poornaprajna Sri Madhwaru enlightened the people by explaining the philosophy of Lord Krishna.

Moon lights up the sky alone with his moonlight. But, Sri Madhwacharyaru enlightened the virtuous with his description of Lord Vishnu and his infinite qualities; thus, the work and words of Sri Madhwaru are greater than the Moonlight.

Here is a description of Sri Madhwaru delivering a discourse on Sri Bhagavata.    

इति श्रीमत्कुलतिलक श्रीत्रिविक्रमपण्डिताचार्य सुत श्री नारायणपण्डिताचार्य विरचितॆ

श्रीमत्सुमध्वविजयॆ महाकाव्यॆ आनन्दांकॆ चतुर्दशः सर्गः।

Iti Sreematkavikulatilaka ShreetrivikramapanDitAchAryasuta Shree NArAyaNapaNDitAchAryavirachitE SreematsumaDhwavijayE mahAkAvyE AandAnkE chaturdashaha Sargaha|

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

442.     ಕೋಕನದಸಖನುದಯ ಘೂಕಾ-

            ಲೋಕನಕೆ ಸೊಗಸದಿರೆ ಭಾಸ್ಕರ

            ತಾ ಕಳಂಕನೆ ಈ ಕೃತೀಪತಿ ಜಗನ್ನಾಥನಿರೆ|

            ಸ್ವೀಕರಿಸಿ ಸುಖಬಡಲರಿಯದವಿ-

            ವೇಕಿಗಳು ನಿಂದಿಸಿದರೇನಹು-

            ದೀ ಕವಿತ್ವವ ಕೇಳಿ ಸುಖಬಡದಿಹರೆ ಕೋವಿದರು||30||

            KOkanadasakhanudaya GhUkA-

            lOkanake sogasadire bhAskara

            tA kaLankane yee kruteepati jagannAthanire|

            sweekarisi sukhabaDalariyadavi-

            vEkigalu nindisidarEnahu-

            dee kavitwava kELi sukhabaDadihari kOvidaru||30||

SUMMARY: Dawn of Sun in the eastern horizon is not liked by the owl. Does it mean to taint the Sun? In the same way, Lord Sri Jagannatha is the owner of this work. What would happen if some insensible persons do not realise this truth and receive this work gleefully, but abuse it? Will not the knowledgeable be happy after listening this composition?

Sun’s rise makes the Lotus and other things of nature happy and pleasurable. But for beings like owl, Sun rise is unpleasant. In the same way, some people may not like this Harikathamritasara and may go to the extent of despising it. But, such acts do not downgrade or put a black spot on the value of this great work.

Kokanada means the red lotus and “Kokanadasakha” refers to the Sun, a fried of red lotus. Ghooka means owl.  

443.     ಚೇತನಾಚೇತನಗಳಲಿ ಗುರು-

            ಮಾತರಿಶ್ವಾಂತರ್ಗತ ಜಗ-

            ನ್ನಾಥವಿಠಲ ನಿರಂತರದಿ ವ್ಯಾಪಿಸಿ ತಿಳಿಸಿಕೊಳದೆ|

            ಕಾತರವ ಪುಟ್ಟಿಸಿ ವಿಷಯದಲಿ

            ಯಾತುಧಾನರ ಮೋಹಿಸುವ ನಿ-

            ರ್ಭೀತ ನಿತ್ಯಾನಂದಮಯ ನಿರ್ದೋಷ ನಿರವದ್ಯ||31||

            ChEtanAchEtanagaLali guru-

            mAtarishwAntargata jaga-

            nnAthaviThala nirantaradi vyApisi tiLisikoLade|

            kAtarava puTTisi viShayadali

            yAtudhAnara mOhisuva ni-

            rbheeta ityAnandamaya nirdOSha niravadya||31||

SUMMARY: Sri Jagannathavithala, the eternally inherent Lord inside the Master of the Universe Sri Vayu, exists in all the animate and inanimate beigns without physically appearing, is occupying the universe. Creating zest and eagerness in demons, he lures them. He is undeterred and complete with eternal bliss, blemishless and indestructible.

Present within Lord Vayu, Lord Hari lives in all animate and inanimate beings in the entire universe but he does not reveal himself physically for anyone. He will never reveal himself for demons and lures them to be passionate, obsessed. Therefore, undeserving can never realise Him.

ParA pUrvEShAm sakhyA vruNakti vitarturANO aparEbhirEti|

AnAnubhUteeravadhUnvAnaha pUrveerindraha sharadastartareeti|| Rigveda 6/47/17)

It is not the fear that is preventing Sri Hari from appearing in person. He is eternally unfearing. These beings are not eligible to see him. He is “Nirdosha” or blemishless. “Niravadya” means he does not discriminate between beings. This conception is derived from the expression in Shruti “NiraviShTO Niravadyaha”.

“Matarishwan” refers to Lord Vayu.  

CHAPTER 14 – JEEVANAPRAKRIYA SANDHI concludes.

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