A peep into "Puttadasanu Nanalla" of Sri Kanakadasaru

A peep into "Puttadasanu Nanalla" of Sri Kanakadasaru 

Sri Marichi Maharishi said: “The elevation you are aspiring to attain is possible only by propitiating Lord Govinda. You should only impress upon Lord Achyuta, the undecaying Lord of this Universe.” 

Sri Atri Maharishi told: “One can secure the imperishable and eternal dignity by pleasing Lord Janardhana.” 

 Sri Angiras Mahamuni averred: “Lord Achyuta is the Almighty who possesses and can part with it, the immutable and infinite state of supreme glory. 

Sri Pulastya Maharishi stated: “Lord Hari is the Supreme Brahma and he alone can bestow upon anyone he gets pleased with such things or objects of eternal value that none else in this universe can dare to imagine.” 

Sri Kratu Muni replied: “Lord Janardhana is the soul of all sacrifices; He is the supreme Spirit and what he can bless you with cannot be matched with anything that anyone else may be pleased to deliver to you.” 

Sri Pulaha Muni said: “Lord Indra secured his royal status of being the King of Heavens only by the grace of Lord Janardhana as Indra worshipped the Lord without any bias or suspicion but with untainted devotion. Lord Vishnu, therefore, is the ultimate Lord of this Universe and the recipient of all the benefits of sacrifices. Worship Lord Narayana and secure whatever you may desire or whatever he blesses you with.” 

Sri Vasishtha asserted: “Worship Lord Vishnu as he alone can elevate you to that status which cannot be matched by anything else in this universe.” 

Dhruva was convinced about the God to be propitiated but he wanted to know from the Rishis how to propitiate the Supreme Lord. He pleaded again: “Please bless me Oh Rishis the type of Prayer I need to offer to propitiate the Lord. Please instruct me how to pray and propitiate the Lord.” 

The Rishis replied: “We will let you know how several devotees have offered prayers to the Lord and earned his distinct and everlasting grace. At first, your mind should ‘forsake all external impressions’. You must fix the mind strictly on the Lord and          

recite the hymn we are going to repeat in your ears, inaudibly, time and again, non-stop. The hymn is very simple and it should fill your mind, the body and then nothing else in the universe should be remembered by you. “Om NamO BhagavatE VAsudevAya” is the hymn you should be continuously repeating in your mind.” 

            Dhruva began his penance on the banks of the sacred Yamuna River in a garden called Madhuvana. Madhuvana got its name after a demon called Madhu, who lived there and was torturing the people. Shatrughna, the younger brother of Lord Rama, killed Lavana, the son of Asura Madhura and established a city in that place called Mathura. Dhruva was completely dedicated and committed. His concentration was such that Lord Hari occupied his heart. Being present in the mind of Dhruva, the earth, the supporter of elemental life, could not sustain the weight of the ascetic, who was doing the penance by standing on his left foot. Because of the weight of his body due to the presence of Lord Hari in his heart, one hemisphere bent beneath him. When the boy switched on to stand on the right leg, the hemisphere under his right leg was bent and sank. When Dhruva touched Mother Earth with his toes, there was tremor, a powerful quail that shook all the mountains on the earth and the rivers and oceans could not whether the force or power of that tremor. Left with no option, the gods and goddesses went to Yamadharma and sought his help in overcoming the unknown threat. Yamadharma consulted Indra and they both thought of somehow disturb the penance of Dhruva. Meanwhile, divine beings called Kushmandas, led by their king, also tried distracting Dhruva from his penance. The duo took the form of Suniti, the mother of Dhruva, standing in front of Dhruva and told him amidst continuous sobs: 

"myy dear son, stop this frightening penance and save the earth from utter chaos. I underwent and forbore inexplicable pains for your sake. Considering the fact that I tolerated all the pains for the sake of your life, you should not desert me. If you do so, I will fall a prey into the hands of our perpetrators. Desist from penance as it is not meant to be practised at your age of just five years. You must spend your boyhood in games. Your primary duty is to show your love to me. You should protect me. If you do not retract from this penance, I will have no other option except ending my life in front of you,” she told Dhruva. (to be continued...)

Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

 SUtrasyandanavrundADhyA durvArashrutivAraNA|

SUpapattimahApattirvichitrasmrutisaptikA||5||

ಸೂತ್ರಸ್ಯಂದನವೃಂದಾಢ್ಯಾ ದುರ್ವಾರಶ್ರುತಿವಾರಣಾ|

ಸೂಪಪತ್ತಿಮಹಾಪತ್ತಿರ್ವಿಚಿತ್ರಸ್ಮೃತಿಸಪ್ತಿಕಾ||5||

सूत्रस्यन्दनवृन्दाढ्या दुर्वारश्रुतिवारणा।

सूपपत्तिमहापत्तिर्विचित्रस्मृतिसप्तिका॥5॥

SUMMARY: It (discourse) was filled with clusters of chariots called Sutras (formulae), enriched by inimitable elephants in the form of Shrutis, great infantry of didactic statements and a variety of horse force of Smrutis.

Chariots, elephants, horses and artillery or armed soldiers are the four parts of an army. Similarly, the discourse of Sri Madhwacharyaru was laced with excerpts drawn from Brahmasutra (Chariots), Shrutis (elephant force), Yuktis (infantry) and Smrutis drawn from history, epics.     

VardhitOrmihariprEShThA supayOdharasuswanA|

SavitAnaprakAshArthA sAgaree shreerivAparA||6||

ವರ್ಧಿತೋರ್ಮಿಹರಿಪ್ರೇಷ್ಠಾ ಸುಪಯೋಧರಸುಸ್ವನಾ|

ಸವಿತಾನಪ್ರಕಾಶಾರ್ಥಾ ಸಾಗರೀ ಶ್ರೀರಿವಾಪರಾ||6||

वर्धिरॊर्मिहरिप्रॆष्ठा सुपयॊधरसुस्वना।

सवितानप्रकाशार्था सागरी श्रीरिवापरा॥6॥

SUMMARY: His discourse was pleasant without erratic expansion or contractions; his voice was firm and the sound was reminiscent of lightning and thunder; pregnant with meaning that was flowing like bright and spirited liquid; the goddess Saraswati in the form of his lecture was emerging like Goddess Lakshmi emerging out of the ocean.

In this stanza, the lecture of Sri Madhwaru is compared with Goddess Lakshmi and hence the eloquence of Sri Madhwaru was not only like an army to subdue the rival camp of antagonists or Mayavadis but also Goddess Lakshmi.

Goddess Lakshmi is the beloved of Sri Hari; even the discourse of Sri Madhwaru is always very close to the heart of Sri Hari.

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PUTTADASANU NANALLA?

 A peep into this special composition:

"PUTTA DASANU NANALLA"

Putta in Kannada means small and hence Sri Kanakadasaru is here referring to Dhruva Kumara.

Story of Dhruvakumara.

King UththAnapada, son of Svayambhuva Manu, had two wives namely Suniti, the first queen, and Suruchi, the second queen. The king had special affliction and affection for Suruchi. Dhruva was the son of Uththanapada from his first wife Suniti. However, just before the marriage, Suruchi had put a condition that only her should be the successor of Uththanapada and the king had consented. The king Uththanapada had a son called Uttama from Suruchi. Uttama always used to sit on the lap of King Uththanapada even when the king was occupying his royal chair.

When Dhruva was five years of age, he saw Uttama sitting on the lap of the king, who was sitting on his Royal Seat. Uttama was younger than Dhruva. After seeing Uttama sitting on the lap of the king, Dhruva also felt like sitting on the vacant lap of the king. As soon as Dhruva sat on the lap of King Uththanapada, his second wife Suruchi came rushing towards the throne and told Dhruva: “Why are you presuming futile hopes and ambitions, my child? You are the son of Suniti (Suneeti) and you are not my son to pin your hopes on the lap of your father nor the silky soft seat of this royal throne as his successor. The seat of this regal throne is exclusively fixed for my son. You forget your lofty ambitions and restrict yourself to the lap of your mother Suniti.”

 The boy was baffled by this explanation of Suruchi and more so about the silence of his father, who neither consoled Dhruva nor stopped Suruchi from driving the boy off the lap of his father. The highly disappointed and vexed Dhruva went to the apartment of his mother Suniti, who read his face and asked what was the problem. Dhruva explained to her what transpired in the palace and wanted to know from his mother the reason for Suniti preventing him from sitting on the lap of his father. Suniti could not truly explain everything to the boy and spoil his mind with corrupt feelings. Her eyes were filled with tears and her sight was dimmed. But, she did not want her son to know everything. She tried pacifying her son by saying: “The regal throne is not the property of everyone nor can it be occupied by anyone who does not deserve. The Regal Throne, the Royal Umbrella, the Royal horses, elephants, the chariot, the palanquin belong to him who deserves them most. The king is favouring Suruchi because she probably deserves it most. There is no question of merit or demerit in such human favours. There is no point in baking in grief and disappointment. If you are not eligible for some status, try to earn the eligibility through religious merit. Just as water flows down the low lands, the faculties of piety, fraternity, amity and assiduous benevolence to living beings descend on him who propitiates the divine with devotion.”

 “Dhruva assured his mother that he would tread on the path his virtuous mother had shown him on that occasion and he also vouched to do everything that would elevate his rank to the royal throne. I will not long for the throne that Uttama is aspiring to get from my father just because his mother is the beloved of my father. I will acquire such status that my father has not acquired thus far.”

Dhruva quit his mother’s apartments and entered an adjoining forest; he saw Seven Saints or Munis sitting on the hides of black antelope, which they taken off their body and spread it over the Holy Grass (Kusha). Dhruva saluted them with all devotion, bowed his head in front of them humbly and told them in a low, pleasing and pleading voice: “Dear Munis, I am the son of Utthanapada from Suniti. I am greatly disappointed with this world and surrendering in front of you for solace and relief.”

The Rishis were taken aback by looking at an adolescent child of four or five years expressing dissatisfaction over the world, especially being the son of a great king. They said: “Being a prince of a large kingdom and being a child of four to five years, you cannot be so dejected as your father king can give you anything you want on earth. He can satisfy all your desires. Moreover, your desires at this age cannot be beyond the capacity of your father-king. We are at a loss to understand the reason for your pain and departure from the comforts of the affectionate bosom of your royal parents. Please explain to us the reason for your discontent.”

Dhruva did not mince words with the Rishis. He did not try to hid his feelings. He told everything that had transpired between him and Suruchi and then the didactic messages his own mother Suniti had showered on him. By birth, he was a Kshatriya and he could not erase the penury his heart had suffered due to the harsh words of his foster mother. Enticed further by the sages to fully express himself, Dhruva stated:

 “I ever do not desire for riches nor the dominion. I want to attain a state that no one has hitherto attained a

nd I want from you, Holy Sages, the path to that elevation which will be superior than all other worldly objects and civic dignities.”                continued ....

 

Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).  

BhUyObOdhastatO bhUyO vyAchakhyau bhAShyamadbhutam|

GrAmE grAmeeNasAmAnyE vasamstatrAmarAlayE||1||

ಭೂಯೋಬೋಧಸ್ತತೋ ಭೂಯೋ ವ್ಯಾಚಖ್ಯೌ ಭಾಷ್ಯಮದ್ಭುತಂ|

ಗ್ರಾಮೇ ಗ್ರಾಮೀಣಸಾಮಾನ್ಯೇ ವಸಂಸ್ತತ್ರಾಮರಾಲಯೇ||1||

SUMMARY: Later, Sri Poornaprajnaru started residing in “Amaralaya”, which was centrally located or a place where all the village people used to converge, and once again began discourse on his wonderful Brahmasutrabhashya.

This is said to refer to the Chaturmasya Vrat observed by Sri Madhwacharyaru at Vishnumangala, a village, when he once again explained his Brahmasutrabhashya, an authentic commentary on the Brahmasutras.

Amaralaya is said to be a temple and also a mis-spelt name of a village, which was actually known as Kudil or Koodlu. A reference to this fact comes in Bhava Prakashika as: AmarAlayasya “Kudil” ityapabhraShtabhAShA|grAmasyApi|. This place is said to be about one kilo metre away from Vishnumangala. Kudil is believed to be a name applicable to village as well as the temple.

The word “GrAmeeNasAmAnyE” can be understood as a common place where people from surrounding villages used to assemble.   

भूयॊबॊधस्ततॊ भूयॊ व्याचख्यौ भाष्यमद्भुतम्।

ग्रामॆ ग्रामीणसामान्यॆ वसंस्तत्रामरालयॆ॥1॥

ParapakSharathArUDham kharatarkamahAyudham|

TrivikramAryam sO(A)pashyat prativeeramivAgrataha||2||

ಪರಪಕ್ಷರಥಾರೂಢಂ ಖರತರ್ಕಮಹಾಯುಧಂ|

ತ್ರಿವಿಕ್ರಮಾರ್ಯಂ ಸೋsಪಶ್ಯತ್ ಪ್ರತಿವೀರಮಿವಾಗ್ರತಃ||2||

SUMMARY: Sri Madhwacharyaru in front of him Trivikrama Pandit, who appeared to be a rival seated in the Chariot of Mayavada, representing the opposition, beholding great weapons in form of sharp arguments and counter arguments.

Sri Trivikrama Pandit was one among the audiences who had assembled there to hear the discourse of Sri Madhwacharyaru.

Words like “Prativeera” are symbolically used to emphasise that he was a protagonist of all the antagonists. He was not a normal audience. The discourse of Sri Madhwacharyaru opened up a platform for Trivikrama Pandit to counter whatever Sri Madhwacharyaru was contending.   

परपक्षरथारूढं खरतर्कमहायुधम्।

त्रिविक्रमार्यं सॊsपश्यत् प्रतिवीरमिवाग्रतः॥2॥  

TadA tadAnanAmbhOjAdvruttOpanyAsabhAratee|

SEnA sEnAgrahA divyA shibhirAdiva niryayau||3||

ತದಾ ತದಾನನಾಂಭೋಜಾದ್ವೃತ್ತೋಪನ್ಯಾಸಭಾರತೀ|

ಸೇನಾ ಸೇನಾಗ್ರಹಾ ದಿವ್ಯಾ ಶಿಬಿರಾದಿವ ನಿರ್ಯಯೌ||3||

SUMMARY: Then, like the Divine Force dedicated to establish the Glory of the Lord marching out of the Army Camp, the Goddess of Discourse (Upanyasa = Discourse; Bharati = Wife of Lord Vayu), who was determined to establish the Supreme Greatness of Lord Vishnu, cascaded out of the lotus face of Sri Madhwacharyaru.

The series of lectures delivered by Sri Madhwaryaru have described here as an army dedicated or bent upon nullifying the rival force.

The Army of any king is always keen on achieving victory over the army of the enemy. Similarly, the words pronounced by Sri Madhwacharyaru during his discourse were like soldiers determined to destroy the counter arguments the opposite speaker/s were putting forth and the Army of words of Sri Madhwacharyaru was determined to establish the slemn truth that Lord Vishnu alone is the Purushottama, the highest, unmatched, impregnable Lord of the Universe.

The word “Divya” is used to describe the Army of the words of Sri Madhwacharyaru was like the Divine Army of Lord Narayana, which was earlier offered to Duryodhana. It was called Narayana Sena or the Army of Lord Narayana, which cannot be destroyed by any force in the Universe.   

तदा तदाननांभॊजाद्वृत्तॊपन्यासभारती।

सॆना सॆनाग्रहा दिव्या शिबिरादिव निर्ययौ॥3॥

NAnyatwarA nAtirayA na skhalantee nirantarA|

AnAnAvayavEtyEva daveeyObhihipratarkitA||4||

ನಾತ್ಯತ್ವರಾ ನಾತಿರಯಾ ನ ಸ್ಖಲಂತೀ ನಿರಂತರಾ|

ಅನಾನಾವಯವೇತ್ಯೇವ ದವೀಯೋಭಿಃ ಪ್ರತರ್ಕಿತಾ||4||

SUMMARY: For people standing at a distance, the discourse being delivered by Sri Madhwacharyaru, which was not very slow, not fast, sound or meanings that were not wavering and were uninterrupted, sounded like having no organs.

This stanza describes the quality of discourse, public appeal and the pleasing manner of his presentation. His delivery was free flowing, though it was not fast, nor slow nor disturbed. While common people could easily grasp what he was telling, the scholars were struggling to correlate and comprehend.

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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”.