Topic: Dwaita Philosophy
Sri S A R V A J I T Nama Samvatsara
DakshiNAyana ,
Sharad Rutu
KArtheeka MAsa,
KRISHNA PAKSHA
[25th Nov to 9th Nov]
MAsa NiyAmaka Sri KESHAVAAYA Namah
Keshava and Keshav are alternate names for the Hindu Lord Krishna.
Keshava appears as the 23rd and 648th names in the Vishnu sahasranama.
Kesava (Sanskrit) is the first of the 24 epithets of Lord Krishna
Acharya explains this in his Gita Bhashhya 2.54:
http://www.dvaita.net/pdf/gita/gb/gbpd02.pdf
Keshava means that Shri Hari is the niyamaka for both Brahma and Shiva --
"kaM brahmANaM, IshaM rudraM cha vartayati" iti "keshavaH"
Acharya continues by giving a pointer to Rudra's explanation in the Harivamsha KailasayAtra section, and Shri Jayatirtha comments this by producing the entire shloka from Harivamsha # 3.88.48 as support for Acharya's take on Keshava.
Harivamsha quoted in the prameyadIpika 2.54:
"ko brahmeti samAkhyAta Isho.ahaM sarvadehiShu |
AvAM tavAN^ge sambhUtau tataH keshavanAmavAn.h"
Gist: [Rudra says] Among all jIva-s, chaturmukha Brahma has the supreme Ananda, and I, the Isha[Rudra], am the supreme to all those who have deha[abhimAna]. We two are 'born' from Keshava for that reason He is Keshava.
Acharya gives another vachana:
"hiraNyagarbhaH kaH prokta IshaH shaN^kara eva cha |
sR^ishhT.hyAdinA vartayati tau yataH keshavo bhavAn.h"
Ka is brahma and Isha is Rudra only and Bhagavan Keshava does sR^ishhTi etc., thr' them.
Still furthermore, it means One who is endowed with divine
powers of Brahma, Vishnu and Siva.
It is against our siddhanta as it implies that there is someone superior to Vishnnu!
[Courtesy : Meera Tadipatri ]
(I) Phala Sruti from VishNu Sahasranamam:
itiidaM kiirtaniiyasya keshavasya mahaatmanaH |
naamnaaM sahasraM divyaanaam asheshheNa prakiirtitam || (1)
Thus, the thousand divine names of Bhagavan Keshava, the Supreme who is pre-eminently worthy of being praised, have been sung in their entirety (in all their bearings).
These divya namas are meant to be recited both here and in all the upper worlds including the transcendent abode(heaven), inasmuch as they pertain to the MahAtma, the supreme being, Kesava.
Akaashaathpathitham thOyam
YaThaa gachChathi saagaram !
Sarva dhEva namaskaarh
KESHAVAM PrathigachChathi
Shree KESHAVAM Prathi gachChathyOm namO naMah !!
The very name of Lord Keshava reminds us of Sri Vaadiraaja’s visit to Banakapura Keshava near Shiggavi in Dharawad Dist and the ShlOka composed by him on Sri Keshava in his “ Theertha PraBhamdha”.
(II) ShaMkaaMBhOja gadhaa SudarshanaDharaM
SaMkeethyarmaanaM suraiH
kaiMkarya priya LakShmanEMdhra rachithaa
AlaMkaara PoojOtstavaM
PaMkOdhBhootha samaana lOchana yugaM
BaMkaapura ShreekaraM
HooMkaara Dhwani DhikRuthaa
Ashritha Janaa AthaMkaM
BhajE KESHAVAM !!
ShankaamBhOja gadhaa SudarshanaDharam =The god who is holding Pamnchajanya,ShamKha, Padma, KaumOdhaki ( the GaDha) and Sudharshana Chakra
Anvayaartha: Samkeethyaarmaanam surai = The God who is praised in Stotraas by Bramhaadhi devathaas
Kaimkarya priya LakShmanEmdhra rachithaa
Alamkaara PoojOtstavam = the god who has the Alamkaaram and Utstav decorated by LakShmaNemdhra of REvaapriya
PamkOdhBhootha samaana lOchana yugam=
The god who has two eyes similar to Lotus flowers
Bamkaapura Shreekaram= The god who is in Bamkaapura nagara
Hoomkaara Dhwani Dhikruthaa
Ashritha Janaa Athamkam= The Bhaktass who have fears like the devils. The Lord Keshava who would drive away such elements by his “ Hoomkaara Dhwani” itself
KESHAVAM= That KESHAVA
Aham= Myself
Bhaje= I offer my prayer to him.
Thaathparya and VisheShaamsha: Oh! BaMkaapura Keshava. - “The lord who is holding(possess) the ShaMKha in his upper right hand, in the lower hand, the Padma,(Lotus) . the Sudarshana in his upper left hand, and in the lower left hand the “ Gadhe”.
He who is praised by Brahmaadhi devathas, accepting Pooja and Utsavas from the person who is interested in doing service to the lord called “ Kaimkarya roopa LakShmanemdhra ( Ever worshipped by Bramha,Laxmana, AnjanEya and other celestials), the Lord who is having eyes which are similar to Lotus, driving away the fears of his Bhakthas with his “ Hoomkaara Dwani”, to that lord who is supreme, residing in the Bamkaapuranagar, Sri Keshava,
I would offer my salutation”
- You shower prosperity upon thy devotees, brushing away all their miseries .says Sri Vaadiraaja.
Bankapura is 48 km from Hubli. It was Ekachakra Nagar when Bakaasura was ruling this kingdom. There is a lake called “Bakaasura Kere” even now.
There is an idol of Keshava of 2 ½ ft. During the raid of Muslims, people say that it was taken to Kaginele.
( Source: Theertha Prabhamdha -Translation from Acharya Sri S V Bheema Bhatta, Kannada) and Sri S.K.Achar, Udipi, in his TheerthaprabhaMda in English))
(III) keshava klesha-harana
narayana janardana
govinda paramananda
mam samuddhara madhava
"O Lord Keshava, O destroyer of the three-fold miseries, O only refuge of all souls, O destroyer of the Jana demons, O Govinda, O reservoir of pleasure, please uplift me who am fallen, O husband of the goddess of fortune."
The Tirupati Bramhotsava took place recently. The commentator explained the significance of KESHAVA sitting in the Ratha.
SaptamE dhivasE prathaha vimAna Shathruse rathE !
NANArathna pravALAthi mukthA thAma vipushithE !!
NANA vasthra ShamA kIrNE pushya thAmOpa sOpithE
ratha ranGe sa dOlAyAm sriBumi shakitham shthitham!!
dolaayamaanam govindham manjjastham mathusuthanam !
rathastham KEsavam thrushtvA punar janma NavithyathE !!
Meaning : Those who witness the Lord Govinda, Madhusudhana, Keshava on His Gems filled Throne on the seventh day of His Brahmotsavam, decorated with all kind of gems and peethambarams along with His Ubhaya consort on the swing in Ratham will not have a rebirth.
One could see the sloka “DolayamaanaM” behind Maddur Sri Ugra Narasimhaswamy temple ,a town 43 miles –Mid way between Mysore and Bangalore)
Esha Ninna CharaNa Bhajane|
Aseyimdha maaduvenu|
DhOsharaashi Naashamaadu|
SHREEsHA KESHAVA !!
-Sri Kanaka daasaru
( Oh! My Lord. With the object of attaining MoKshaanaMda , I am offering salutation to your feet. He! KWSHAVA! LakshMeepathi , please drive away the huge number of Doshas( stigma-faults)- in me and thus protect my Lord.
Shanka Chakra Gadaa Padma
DhaROnah KeshavOth
Shree Keshavasya MahiLaa
Shree DhEvi SwasthayEsthu mE !!
-Sri Sumatheendhra Theertharu
Sathyavaadha naamagaLanu
Nithyadhalli paTisuvavarige
Arthiyimdha salahuthiruva
Karthu KESHAVA
Mareyadhale Hariya Naama
Baredhu Odhi PELdhavarige
Karedhu Mukthi koduva
Neleyaadhi KESHAVA !
- Sri Kanakadaasaru
Dhyaanavu kRuthayugadhi
Yajana yajnavu threthaayugadhi
Dhaanavaamthakana dhEvathaarchaneyu dwaarayugadi
Kaliyugadhi gaanadhi KESHAVA nenalu
Kai goduvanu RamgaviTTala. !!
-Sri Sripaadaraajar.
Matu Matige KESHAVA NarAyaNa
Madhava EnabArade…He Jihhe !
- Sri Hayavadana
Vaasavaadhii vinutha
VaikumTa dhodeya namma
HRudhaya vaasa neMdhu bidadhe
KESHAVANNA neneyiro
- Sri Puramdara daasar
(IV) FROM HARIKATHAMRUTA SARA:
(!) kEshavAdi sumURti dvAdasha
mAsa puMDragaLalli vEda
vyAsa aniruddhAdi rUpagaLAru R^itugaLali
vAsavAgihaneMdu triMshati
vAsaradi satkaRma dhaRma ni
rAsheyiMdhali mADu karuNavabEDu koMDADu...HKAS_06-28
dvAdashamAsa = the 12 months chaitra, vaishAka... upto phalguNa
kEshavAdi = bhagavadrUpa-s kEshava, nArAyaNa...upto dAmOdara
sumURti = these excellent rUpa-s
dvAdasha puMDragaLalli = in the 12 URdhva puMdra-s that we decorate our dEha from our forehead to waist
vEdavyAsa = vEdavyAsa
aniruddhAdi = aniruddha and other rUpas
rUpagaLu = rUpa-s
Aru R^itugaLali = in the 6 R^itu-s from vasaMta R^itu to shishira R^itu
vAsavAgihaneMdu = that He is the niyAmaka for the above
triMshativAsaradi = in each of the 30 days of the month (as kAlAbhimAni)
satkaRma = the kaRma-s that are supposed in those respective months
dhaRma = the mAsa dhaRma-s that are supposed to be done in those months
nirAsheyiMdhali = without expecting something in return
mADu = perform
karuNavabEDu = pray for His karuNa
koMDADu = praise the Lord
In each of the 12 months in a year i.e. from chaitra to phAlguNa we must meditate upon the bhagavadrUpa of that mAsa niyAmaka in that month.
The following table indicates the niyAmaka of each month of the year:-
No. Month (mAsa) mAsa niyAmaka rUpa
1 mARgashira kEshava
2 puShya NArAyaNa
3 mAgha mAdhava
4 phAlguNa gOviMda
5 chaitra viShNu
6 vaishAkha madhusUdana
7 jyEShTa trivikrama
8 AshADa vAmana
9 shrAvaNa shrIdhara
10 bhAdrapada hR^iShIkEsha
11 AshvIja padmanAbha
12 kARtika dAmOdara
The following are the rUpa-s we must meditate in the 12 URdhva puMdra-s that we decorate our dEha from our forehead to waist:-
No. Position Shape Length rUpa* rUpa**
1 Forehead daMDa Nose-end
till hairs kEshava saMk.Na
2 Stomach dIpa 10 aMgula nArAyaNa vAsudEva
3 Chest-center padma 7 aMgula mAdhava pradyumna
4 Neck dIpa 4 aMgula gOviMda Aniruddha
5 Stomach-right dIpa 10 aMgula viShNu puruShOttama
6 Shoulder-right vENupatra 8 aMgula madhusUdana adhOxajAya
7 Right of neck dIpa 4 aMgula trivikrama narasiMha
8 Stomach-left dIpa 10 aMgula vAmana achyuta
9 Shoulder-left vENupatra 8 aMgula shrIdhara janARdana
10 Neck-left dIpa 4 aMgula hR^iShIkEsha upEMdra
11 Below chin dIpa 2 aMgula padmanAbha hari
12 Neck-behind dIpa 2 aMgula dAmOdara shrIkR^iShNa
* nAmaH for shukla paxa
** nAmaH for kR^iShNa paxa
The bhagavadrUpa-s in the 6 R^itu-s of the year are as follows:-
No. R^itu mAsadvaya R^itu niyAmaka rUpa
1 vasaMta chaitra-vaishAkha vEdavyAsa
2 grIShTma jyEShTa-AShADha aniruddha
3 vaRSha shrAvaNa-bhAdrapada pradyumna
4 sharada AshvIja-kARtIka saMkaRShaNa
5 hEmaMta mARgashira-puShya vAsudEva
6 shishira mAgha-phalguNa narAyaNa
'triMshativAsaradi' are the 30 days of the month as refered by saMkaRShaNa ODeyar. The other understanding enumerated by Shri vAdirAjAchAr (Koumudi Prakashana) is the 6 rUpa-s of vEdavyAsa, aniruddha as above plus the 24 rUpa-s of kEshava, nArAyaNa.Thus 6+24 = 30.
Thus, everyday of the month (30 days), in every month (12 months) and every R^itu (6 R^itu-s) we must meditate on those respective names as refered above by observing the vrata-s like EkAdashi, tithitraya-s, chAtuRmAsa and perform those mAsa dhaRma.
(Thanks to Shri G R R Rao, for constantly reminding us this fact every fortnight through his paMchAMga postings).
We must realize that all these satkaRma-s and dhaRma-s are performed by the biMba rUpi ParamAtma and He makes us do the same and not expect any phala-s for the same but pray for His karuNa anugraha.
From Sri Harikathamruta Sara 6(28)-Sri Jagannatha Dasar
{Courtesy: Dvaita Digest - Sri Moudgalya- Sri SGP Char 22nd Aug 2005}
(2) kEshavage nArAyaNige kama
lAsana samIrarige vANI
vIsha phaNipa mahEsharige ShaNmahiShiyara padake
shESha R^idrara patniyarige
vAsava pradyumnarige saM
tOShadali vaMdisuve bhaktij~nAna koDaleMdu …HKAS_26-01
In this saMdhi, JagannAtha dAsa describes the dEvata tAratamya from
shrIman nArAyaNa ParamAtma.
'kaM' – indicates water. Lotus flower is related to water – thus it
refers to brahma dEvaru born from the Lotus Flower emanating from the
Navel of ParamAtma.
'sha' – indicates R^idra dEvaru, who is the adhipati for IshAnya direction.
'va' – indicates superior
Thus ParamAtma, who is superior to brahma dEvaru, R^idra dEvaru and
other dEvata-s is called kEshavage nArAyaNige kama
kEshava. shrIman nArAyaNa is Himself kEshava
nAmaka ParamAtma.
His wife laxmI dEvi is referred as nArAyaNi.
brahma dEvaru is referred as kamalAsana.
vAyu dEvaru, who is ever alert even during praLaya and who is also
atirOhita vimala vij~nAni – is called samIra.
vAgAbhimAni, vEdAbhimAni and wife of chatuRmukha brahma is called vANi.
'vi' – means birds, 'Isha' – means adhipati. Thus 'vIsha' indicates
king of birds i.e. garuDa.
'phaNA' – means hood. He who has a hood is called 'phaNI' – meaning
snakes that have a hood. The king of snakes is phaNipa i.e. shESha
dEvaru.
praLaya kAraka R^idra dEvaru is referred as 'mahEsha'
shaNmahiShi-s are – nIla, bhadra, kALiMdi, mitraviMda, laxaNa & jAMbavati
varuNI dEvi is consort of shESha dEvaru.
pARvatI dEvi is consort of R^idra dEvaru.
soupaRNI dEvi is consort of garuDa dEvaru
.
shrIvAsava is iMdra dEvaru.
pradyumna (son of kR^iShNa) is avatAra of kAma dEvaru.
The above lists the avarOhaNa (decreasing order) tAratamya.
From Sri Harikathamruta Sara -26(1)Sri Jagannatha Dasaru
{Courtesy. Dvaita Digest and Sri Moudgalya- Sri SGP Char 5th Oct 2007}
(V) kaNDEnA gOvindanA PunDarIkAkSana pANDava pakSana
Pallavi
kaNDEnA gOvindanA PunDarIkAkSana pANDava pakSana
(kaNDEnA)
Anupallavi
KESHAVA nArAyaNa shrI krSnana
vAsudEva accutAnandana
sAsira nAmada shrI hriSIkeshana
sESa shayana namma vvasudEva sutana (kaNDEnA)
CharaNam
puruSOttama narahari shrI krSnana
sharaNAgata rakShakanA
karuNAkara namma purandara viThalanA
nerenambidanO bELUra Channigana (kaNDEnA)
25th November,Sunday , PRATHIPAADYAM
[ ShraadhDha Tithi PrathipadAM ]
Tithi : Pratipadyaam (18.14 )IST
Vaara : Ravi vaasara
Nakshatra : ROhiNi (22.56)IST
Yoga : Shiva
KaraNa : BAlava
PooRNimasiSHti,
26th November, Monday, DWITHEEYAAM
[ ShraadhDha Tithi Dwitheeyam ]
Tithi : Dwitheeyaam (16.05)IST
Vaara : Indu vaasara
Nakshatra : MrigasirA(21.31)
Yoga : Siddha
KaraNa : Garaja
3rd Kartheeka Somavara
27th November, Tuesday, THRUTHEEYAAM
[ShradaDha tithi Thruthiyam +Chaturthyam for uttaradi Mutt]
[ShradaDha tithi Thrutheeyam for RM,SM,VM]
Tithi : Thrtheeyaam (14.06) IST
Vaara : Bhauma Vaasara
Nakshatra : ArdrA(20.23)IST
Yoga : Sadya-Shubha
KaraNa : BhadrA
i) SankashTa Chaturthi
ii) Sri Kanakadaasa Jayanthi ( Kaaginele)
Sri Kanakadasaru ( 1508-1606 )
Ankitha- “Baadadhadhi Keshava or Kaaginele Adhikeshava”
One of the Ashwini Devatha of Daasa Sahithya is none other than the great
Sri Kanaka Daasa- Saint, experienced Haridhaasa.
He was also as rich as Sri Puranadara Daasa. But he donated the whole thing.
He was one of the close disciple of Sri Vyaasaraya (1447-1539) Puranadara Daasa says “ Kanakadaasara mele dhayamaadalu Vyaasamuni matadha janarella dhoorikombuvaru” –
Sri Vyaasaraya called him first to give Theertha.. Puranadara daasaru says”
Theerthavanu koduvaaga kanakannu kareyalu DhooRtharaagidhdha Vidwaamsarella
SaaRthakavaayithu ivana Sanyaasithanavella PooRthiyaayithu Enalu, Yathiyu Naguthihanu’’:
When he was suffering with pain in a war, the Lord asked him to become HIS daasa.. He agrees to become HIS daasa on the condition that God should appear before him whenever he calls HIM.
He belongs to “Kuruba caste”. As Sri Puranadara daasa says.
“Daasara nimdhisabeda Manujaa- haridhaasaranu Nimdhisale beda.” and further he says that he belonged to Kabbaliga caste and an Avathara of “Thumabru” .
He may belong to any caste, but is considered
as “Shreshta Haradaasa” by all people and is held in high esteem and respect.
He wrote Mohana Tharangini,
NaLa Charithre,(481 stanzaas)
Hari Bhakthi saara,(110 stanzaas in Bhaamini ShaTpadhi-
We could see the height Kanaka had reached in this work depicting Bhakthi, Neethi, Vairaaghya- first 16 poems are Sanskrit oriented.) Ramadhyaana Charithre,( 156 poems) Nrisimha sthuthi.
More about Sri Kanaka Dasaru (1508-1606)
One of the most remarkable saints of the period of Purandara was Kanaka Dasa of Kaginele. He was a great disciple of Vyasaraja, though a shepherd by birth and great critic of caste hierarchy. Kanaka was born to Biregowda and
Beechamma, at Bada and hew as a saiva in the beginning, and later on became a close follower of Vaishnavism, and a devoted Bhakta of Tirupati Venkateshwara whom he visited often, in spite of the hazardous nature of the journey up the hills.
By reason of his devotion to Venkatesha and contacts with the archakas of the temple, there is a belief that Kanaka was a Vaishnavaite of the Ramanuja School, and never accepted a Vaishnavite of the Ramanuja school, and never
accepted a Taratamya aspect of Madhva philosophy, as is borne out in the opening of his work "Mohana Tarangini':
"Sattvikollasa Sri Ramanuja Muni Saranu!!!".
But Kanaka Dasa spent youth and his later years most in the company with Sri Vyasaraja, who spoke in admiration of him as he did of Purandara.Kanaka was of the warrior community, perhaps his defeat in the field of battle, directed him to the path of devotion.
He was already an author of Narasimha stora, Ramadhyana Mantra, Mohanatarangini before he became a follower of Sri Vyasaraja and followed most of the tenets of Madhva religion.
He never became a Madhva though he accepted the Taratamya Tattva in the hierarchy of God like Brahma, Vayu, Girisha and others.
Perhaps, he was already very much influenced by Sri Vyasaraja and his tenets before he gave to the world Nala Charitre and Haribhati Sara. He was essentially, a Madhva mystic seeing the manifestation of Keshava in the meanest creation as well as in the highest, coloured by all the attributes of God and partaking of divine powers.
There is a popular story that Kanaka being rejected entrance at the temple at Udipi, went round the Prakaram and burst in tears of song, appealing to the Lord to give darshan when the idol turned round, made a slit in the wall
where Kanaka sat and give darshan to him. He composed hymns in moments of exaltation and when he sang them, he felt himself enveloped with melody and ecstatic lyric poetry.
Most of the compositions of Kanaka have the Mudrika Kagineleyadi Keshava
There is a class of compositions called Kanaka Mundige full of abstract imagery, subtlety of metaphysics and inscrutable implications, challenging the finest in the Bhakta.
Kanaka in many of his Padas, reveals the unity and universality of spiritual experience, and flouts the iniquity of caste distinction and prejudices,born out of race, creed and class divisions.
He is perhaps, the only great non-brahmimical saint who by his Aparoksha Jnana and glimpses of the Absolute, neutralised the dissidences of Caste and groups and attempted at the solidarity of all castes by abrogating references to Jati, Kula and
other distinctions. Vaidika and Avaidika distinctions are invalid and only Bhakti is valid agains the Absolute. Moksha Sadhana Samagram Bhaktireva Gariyasi!.
There is no separate regions in the empire of Bhakti, no distinctions of caste, class, creed, sex and servitude; Dharma tapas and Acara, are not correlates of the absolute. Bhakti is the only means by which emancipation from Samsara can be realised. Every one born in this world has thefundamental right to attain the Absolute by Bhakti.
The Bhakta transcends the limitations of Varna and Asrama Dharma.
Sri Vyasaraja who had this intuition, treated Kanaka though the lower order, on the same footing of equality with the rest. Very often the Guru had to suffer embarrassment and veiled criticsm of his followers for the preferences he showed to Kanaka and Purandara, whi delighted the bhaktas by their heavenly compositions.
Kanaka was totally absorbed in Hari Keshava! and he saw the vision of the Lord in the mountains, in moonlight, in sun-set, in living plants, in the flowing stream, in the lovely face of the child and the wrinkles of the old.
He was possessed of Hari's invisible transcendental Beauty. Kanaka disdained servility and service at others feet or wandering for the satisfaction of the belly like a street dog without any sense of self-respect. Like Purandara,
Kanaka suffered poverty, privation, degradation, distress, and acute misery without a wife or any soul to comfort him. He was humbled and mortified in the flesh by the visitations of misfortune. But undaunted, he struggled hard
in this Dark night to find a sheet anchor at the feet of the Guru and through his ministrations to gain the glimpse of the divine.
He pleads for protection against sensuous temptations, sins of the spirit and aberrations of intellect and will. Vyasaraja nursed this intuitive presentiment in Kanaka and enabled him to blossom out into mystical ecstasies in the same manner he had done for Purandara.
Kanaka made supreme effort in reforming the lower castes, weaning them away from ignorance, superstition and barbaric practices, in order to favour the growth of Bhakthi and devotion in them. His love of his own people compelled him to disregard his own life and to shed the blood of martyr for the sake of their transformation into a life of Ahimsa. God does not ask for blood, what he wants of you is only Bhakthi.
The body is sacred; the sense of the sacred is an ultimate category of the human soul. It is of infinite worth and therefore imposes an absolute obligation.
Kanaka says "This body is Yours; life within it is yours, the power in the ear, the vision in the eye, the pleasure of fellowship, and participating in the fragrance and ebullition of life and the enjoyment of the senses are all Yours. As the body is to be in tune with the holy spirit,
Kanaka prepares himself for the journey to meet his Lord. O! Hari, never do I desire the company of the wicked who are unrighteous quarrelsome, acrimonious, enamoured of the pleasure of Samsara and of women and wine and who do not know the importance of the Vedas.
Oh! Kaginele Adikeshava, remove these afflictions, arising from the association of the wicked'.
Kanaka is conscious that the senses are inexpugnable elements of life and their eradication involves considerable penance and self-denial. It was no easy task to keep away from temptation and exempted from their irresistible charm. "What can I do?
Just like the mouth fascinated by the luminosity of the flame jumps into it, so too, my eyes dart at beautiful and elegantly ornamented women.
I fall down to the ground like the bee that has sucked the fragrance of the Champaka, at the fragrance of the flowers worn by women whose steps resemble the 'mandagamana' of an elephant. I die like the fish that has swallowed the worm at the tip of the angler's stick.
When I think of the nectar on the lips of young women, Oh! Adikeshava, Thou art my guide, help me to fix my mind on Your Lotus feet".
Kanaka is deeply conscious of the painful aspects of Samsara and worldly life. The body is like a bubble on the surface of water and all the actions of the body are an illusion, which has no power, no belonging or possessions. It is the intoxication of pride that persuades him to imagine himself to be what he is not in reality, to believe that he is the crown of creation, quite oblivious of the transmigration of his soul through several births, conceived in sin, born in sin, living in sin and ending his life in sin.
Man is so engrossed in earning food for his belly, that he steals the property of others, tells falsehoods, seeks ostentation and display, and does a hundred things which bely his fundamental nature.In the context of allurements of the Senses, he talks of caste, of several distinctions, which are man made, and not God made. The world talks of caste but what is the caste of righteous?
Is not a lotus which grows in the bottom of the pool in mud brought and used in worshipping God? God's bodies are pasted with the musk, obtained from the musk cat. To what caste does Narayana, Lord of the World and Iswara Lord of Parvati belong? What is the caste of the Soul, of Siva and of the principal organs of knowledge?
When Adikeshavaraya, the indweller is pleased where does the question of caste remain?
When the Mahant of the Tirupati temple questioned Kanaka he replied what is the caste to me who is intoxicated with the love of Adikeshava? In another place, Kanaka condemns hypocracy in the name of sanctity and such other deceits, sins and wickedness practised by the people. What is the use of practising meditation and penance without realising the true meaning of the Vedas and the nature of the Primeval Being?
Kanaka pins his faith in the Lord, in all His unity and Absoluteness with the result he repudiates Taratamya and worship of Yellamma, Mari Durga, Chowdi and other goddesses. 'Oh! ParamaHamsa! Thou art the ocean of mercy.
I am a microscopic creature imbued with hunger and thirst and other miseries envelope me and make me helpless, while Thou art a Being, Omniscient and
Omnipresent in all the known and unknown worlds'.
Kanaka appeals to the mind to struggle and to forbear for he knows that God will protect without delay.
"Who waters the trees that grow on the mountain tops? Who has painted the peacock with variegated colours? Who has painted the parrot green? Who has created food for the frog and for the all sentiment creation? When God has created you and has undertaken that responsibility, he will assuredly protect you, why should there be any doubt about this?
Oh! Adikeshava Thou art the bestower of my life, You will protect me, and it is not possible for me to forsake Thy feet".
Kanaka was a great mystic and like Purandara, was convinced that every thing moved and had their being at the initiation of Sri Hari; all the animate and inanimate objects of the Universe moved according to His law and fulfilled themselves according to His purpose. God is omnipresent and al- mighty and omniscient. Kanaka asks the question
'Oh God art Thou in maya or is it within thee? IS the eye within the mind or mind within the eye, or both within Thee. Is the flower within the fragrance or the fragrance within the flower or are both these in the nose?
Kanaka was an Aparoksha Jnani with the direct cognition of Sri Adikeshava who was his supreme Preceptor and he was convinced that Adikeshava saved him from the field of battle and picked him up like a pearl dissociated from water to show the way to join His feet.
Kanaka was unrivalled for depth and originality of feeling and for piety and sense of the purest attachment of
Sri Hari. For rhythmic flow of verse and gracefulness of style he was as great as Purandara. "Adikeshava is my refuge and there is no need for any other ceremonial or meditation". Like a parrot nourished within the cage and taught sweet speech, You teach me true wisdom, and make me recite your name incessantly.
So long You are not meditated upon, the mind wanders forth in search of the necklet which is over its own neck. There are the oil, the lamp, the wick and the fire, but not till the lam is lighted is there light, nor is
darkness destroyed!
Kanaka in many of his keertanas, sings the nature of Paravastu the distinction between Paramayogin and Aviveki and Agnani, and like Purandara recognised the supreme manifestation of Hari and repudiated all distinctions of Kula, caste and creed as the inevitable corollary of worship of the divine.
He lived in Belur for a long time and sang the praises of the Lord Keshava in the temples along with Vaikuntadasa, Haribhakti sara in Bhamini Shatpadi was written in Belur and Kanaka who travelled widely all over Karnataka alone unattended and without conveyances, spread the light of Vaishnavism and love of Sri Hari and Paramabhakti for Adikeshava among the millions who came in contact with him on his peregrinations.
Kanaka was strongly denunciatory of caste and class distinctions and all his compositions; his message was one of hope and love towards fellow human beings, and sentiment creation. Aesthetic art, compassion, sensitiveness to the beautiful in nature and in the actions of men, marked his outlook on life, as one of the corollaries of a life of divine blessedness.
Overview of his Literature Sri Kanaka Dasas compositions reveal a perfect mastery of Sanskrit and Kannada literature and show that he was well versed in contemporary literature. He styles himself "Kanakadasottama" in his Mohana-Tarangini.
Kanaka Dasa revels his compositions in a strong, fighting style that delivers the message directly. Unlike Purandara Dasa he was a "free-thinker" or "liberal thinker". Caste and creed in his opinion were no barriers to moksha. Bhakthi alone counted. He was prosecuted for his extreme views by the orthodox followers of Vyasaraja.
This fact is alluded to in one of the songs of Purandaradasa which says that the disciples of Sri Vyasaraja found fault with him for the favour shown to Kanakadasa. But Vyasaraja is said 'to' have stood firm his disciple and revealed the true worth and greatness of Kanaka to his other followers.
Besides many devotional songs including "Mundiges"(allegories) he wrote the Mohanatarangini, Haribhakthasara, Ramadhyana Carite and Nalacarite. His portrayal of feelings is vivid and penetrating. He can be most homely and sublime as occasions demand and rise to inimitable perfection of art
{Courtesy:www.dvaita.org/haridasa/dasas/kanaka.html|
He says“Bantanaagi Bagila Kaayuve Vaikuntadaasoththama Daasara mane ya”
Spent sufficient time at Belur with Vaikuntadaasa also.
Beloor Channa keshava was his Araadhya Daiva.
He spent the rest of his life at kaaginele. Lived for 98 years.
He was a close associate of Sri Vaadiraja, Sri Puranadhara dasa and Sri Vyaasaraja, Sri Vijeyeendra..
His Keshavanaama is a classic :
Let us recite
Esha Ninna CharaNa Bhajane|
Aseyimdha maaduvenu|
DhOsharaashi Naashamaadu|
SHREEsHA KESHAVA|| -1
* * * * * * * *
Moreya Iduvanayya ninage
Sharadhishayana ShuBhamathiya
IrisO BhaktharoLu parama PuruSha
SHREE HARE - 23
28th November,Wednesday, CHATHURTHYAAM
[ShraadhDhaTithi Chathurthyam /Panchamyaam for RM,VM,SM]
[ShraadhDhaTithi Panchamyaam for Uttaradi Mutt]
Tithi : Chaturthyaam (12.33)IST
Vaara : Saumya vaasara
Nakshatra : Punarvasu (29.50)IST
Yoga : Shukla
KaraNa : Balava
Shree VidhyaaniDhi T P D ( YaragoLa) [1436-1444]
11th Pontiff of Shree Uttaradhi Mutt
He performed penance. On account of this, the box containing Sri Rama came out of the earth. He performed penance for 12 years at Nrusimhaachala and had the blessings of the Lord. He worshipped Sri Moola Rama chandra for 8 years.
Dhyaana Sloka:
Yad Bhakhtyaa moola Raamasya Petikaa
Thwyaktha Bhoomikaa|
VidhyaaniDhihi Dhiyamdhadhyaath
Ashta ShatyaBhdha Poojakah||
|| Shri Vidyanidhi Teertha Gurubhyonamha ||
Introduction to Shri 1008 Shri Vidyanidhi Teertharu:
Diksha accepted : 1436 NaLa
Preceptor: Sri ramachanadra Theertharu
Brindavan PravEsha: 1444 RakthaakShi
Aradhana: Kartheeka BahuLa Chathurthi
Brindavan: YarogOLa
River: The TaTika
District: Gulbarga
State: Karnataka
Poorvashram Name: KrisTacharya.
Yadbhaktya MoolaRamasya Petika Tyekta Bhoomika |
Vidyanidhi Dhiyam Dadyat Astashastabda Poojakaha ||
Shri Gurubhyonamaha ||
|| Shri Hari Om ||
Shri Vidyanidhi Teertharu who was born with 'Varuna-Amsha' succeeded the throne of the Vedanta Samrajya of the Uttaradi Matha and ruled for nearly eight and half years. Shri Vidyanidhi Teertharu travelled all over the India spreading Madhwa Philosophy. He went to Simhachalam and had the Darshana of Lord Varaha Narasimha Swamy. He did penance there at Simhachalam and had boons from Shri Varaha Narasimha Swamy. He had exhibited his scholarship with the discourse of Shriman Nyaya Sudha.
He had many disputations with opponents on Dwaitha Philosophy. However his name itself speaks of his scholarship. He was honoured by the King on Anegundi. He acquired extensive landed properties for the Matha near Raichur of present Karnataka State which are all still with the Uttaradi Mut. When his end came. Shri Vidyanidhi Teertharu handed over the pontification to
Shri Raghunatha Teertharu and entered in to Brindavana at Yaragola near that of his Guru's Brindavana.
How to visit Yaragol.
Yaragol comes under Gulbarga District. It is neary about 65 K.ms from Gulbarga and 20 kms from Yadagir.Shri Ramachandratirtha Brindavana Yaragol Tq: Yadgir Dist : Gulbarga
Courtesy: Sri Uttaradi Matha, Bangalore
29th November, Thursday, PANCHAMYAAM
[ ShraadhDha Tithi ShasTyaam ]
Tithi : Panchamyaam (11.18)IST
Vaara : Guru vaasara
Nakshatra : PUSHYA (19.06)IST
Yoga : Bramha
KaraNa : Taitila
i) Guru Pushya Amruta YOga
ii) Dhaathri Havana - Vana Bhojana
30th November, Friday, SHASHTYAAM
[ ShraadhDha Tithi Sapthamyam]
Tithi : Shastyaam (10.28)IST
Vaara : BhArga Vasara
Nakshatra : AshlEShA (19.02)IST
Yoga : Aindra
KaraNa : VaNija
1st December, Saturday,SAPTHAMYAAM
[ShraadhDha Tithi AshTamyaam ]
Tithi : SaptamyaM(10.08) IST
VAra : Stira vaasara
Nakshatra : MaghA (19.32)IST
Yoga : Vaidhruti
KaraNa : Bava
Kalaashtami,
Kala Bhairavi Jayanti
2nd December, Sunday , ASHTAMYAAM
[ ShaardaDha Tithi Navamyaam ]
Tithi : Ashtamyaam (10.18 )IST
Vaara : Ravi vaasara
Nakshatra : Poorva PhalguNi(20.26)IST
Yoga : VishkamBha
KaraNa : Kaulava
a) Shree Raghunanadhana T P D (Hampi)
13th pontiff of Sri Rayar Mutt (1492- 1504)
PooRvaashram name: Raamachandraacharya
He was noted for his courage, determination and performing daring works.
He brought Sri Moola Raamachandra by performing adventure which was in some ot her place. About this enterprising act, one could observe reference in his “ Charama sloka”.
( Dvaita Darshana Pages 29-30)
It appears the Idols were lost hen Sri Ramachanadra teertha attained Brindavan and at the time when Sri Vibhudendra teeratha was in “ Sanchaara”
Sri Vibhudendra teertha did not make possible efforts to locate the idols. Sri Jitamitra teertha was Virakta ShikhamaNi.Sri Raghunanadana teertha was a enterprising saint to get back those idols.
The student Chandra Bhatta of “BaDa” promised to get back the idol. Sri Vidyanidhi swamiji of Shirur mutt( as indicated in Gurucharite- But actuall no saint with that name in that paramapara) when he was camping at bankapura ( refer Part-I for the place Banakapura) handed over the Moola Rama idol to Sri raghunanadana teertharu. Chandra Bhatta could not bring the idol of Seetadevi in that confusion. There seem to be a copper plaque containing a citation and an endowment to Chandra Bhatta (Courtesy: Haridasaru stutisida Manataralayada yativareNyaru)
Dhyaana Sloka:
Paraira pahruthaa
moola raamaaRcha Gurvaanugrahaath|
Yenaaneetha Namasthasthai
Raghunanadhana BhikShave||
Guru Jitamitraru dayadi Ashrama neeDalu
HarishadigonDarivaru twaradee
Pararapaharisida shiri moolaraamana
Gurudayadali pondi niruta poojisida.
Second Nudi in the keerthana “Pampa kshetradi iruvaa shree Raghunanadana”
composed by Lakumeesha.
b) Shree Sujanendhra T P D ( Nanajanagudu) (1807-1836), 28th pontiff
of Shree Rayar Mutt.
Poorvaashram name: Jayaraamaachaarya
When Sri Subhoodendra teertha got Sanyasa ashram from Sri Bhuvanendra teertharu, he undertook Sanchaara.
He came to BommaghaTTi where he became unwell. So he gave ashram to Sri Dheerendra teertha’s daughter son Jayaramacharya.1807.
The health of Sri Subhodendra teertha improved. So he sent sri Sujanendra teertha for higher eduction to PuNe.
This swamiji studied Nyaya shastra under ViTalopadhyaaya.
When he came back ,the Senior swamiji gave Digvijayarama idol to him and made arranagements for Pooja.
Sri Sujanendra started performimg separate Sanchara.
He came to Mysore and stayed at PoorNaiah Choultry.
He was known for his extraordinary intellect and great powers in vanquishing his opponents,. Pleased with his conquest over Triambaka Sastri, an Adwaitin,
This shastri kindled the swamiji saying
” AkaarO Hraswah” The swamiji was short in height the swamiji replied “how could Akaara be Hraswa?”
That was a Dwadashi day Swamiji had finished Pooja and PaaraNe.
Shastriji dragged the debate upto noon. Went and had meals. The Debate continued further. The arguments were in favour of shastri . But whereas in the afternoon the shastri’s argument came down and Swamiji won in the debate.
Immediately, King Mummadi Krishna Raaja Wodeyar of Mysore decorated him with a pearl garland and made over several villages in his name.
The swamiji said that he would present that pearl garland to the Shastriji . It was a great honour for the King to possess such an eminent scholar in the Ashthaana.
The King was pleased.
He requested the senior pontiff Sri Subhodendra teertha to come to the Mysore palace and honoured both swamiji and gave the PoorNaih choultry at Nanjamgud as Danam.
Both spent some time at Namjamgud. Sri Subhodendra teertha attained Brindavanam at Nanjangud and the very next year sri Sujaneendra teertha followed him.
Dhyaana Sloka:
Suyukthi jaala sahitham
Sujanaa modha kaariNam|
Suroththama Guru Prakhyam
Sujanendhra Gurum Bhaje ||
“Namisi BEDuve Guruve!” Sri Sujanendrara
KrishNaraajendra MummuDi Nanajangudge DuShTa TryaMbaka shaastrigaLjODi
Karadoyye vaadakke ShiShTa sujanendra yatigaLu
Vaadadali sOlise paTTu samtasa kaMTyaadigaLu
ITTi yati ada muTTi thaTTane shastrigaLeegeeyuta
PaTta sujnaanendrarige kaTTi dhiTTi shree lakumeeshana sERda !!
3rd December, Monday , NAVAMYAAM
[ ShraadhDha Tithi DashamyaM]
Tithi : Navamyaam (11.01 )IST
Vaara : Indu vaasara
Nakshatra : Uttara PhalguNi (21.55)IST
Yoga : Preeti
KaraNa : Garaja
Kaartheeka somavara
4th December, Tuesday ,DASHAMYAAM
[ ShraadhDha Tithi shoonya for Uttaradhi Mutt] [ Shraadhdha Tithi Ekadashyam for RM,SM,VM]
Tithi : Dashamyaam (12.11 )IST
Vaara : Bhauma vaasara
Nakshatra : Hasta (23.47)IST
Yoga : yushmAn
KaraNa : Bhadra
Dashami AcharaNe
Contd in Part-II
38,332)
