Guest guest Posted February 6, 2008 Report Share Posted February 6, 2008 plz share the image.Sri Purandaradasaru meeting Sri Vyasaraja .and Sri Purandaradasaru. Parimala Raghavendran <ravipari01jignyasa <jignaasa-owner >; Tuesday, 5 February, 2008 11:15:23 AM Nageyu baruthide enage -Sri Purandaradasara Krithi Hare Srinivasa! In view of Dasara Aaradhana coming up on 7th , let us contemplate on his compositions and seek his grace by being in the association of his words. The second in this series: Nageyu baruthide enage Nageyu baruthide Purandara Dasaru is disclosing an important message of Lord Krishna on Karma Yoga in the Bhagavad gita as well as an important Bhagavatha Dharma-Arjavam in a composition which is both sarcastic as well as illuminating. He says that the people of the world pretend and pretend to keep up a facade. They hide away all thier lowly thoughts in the recessess of their mind and put up a front to show that they are religious,spiritual and righteous people. Dasaru is exclaiming again and again that he is feeling like laughing at these people who are just cheating on themselves. On the surface this composition is talking of the karma that the people whom Dasaru is referring to are engaging in namely - taking a bath in the river, doing japa, taking a bath and doing vratas with special observances, doing dyana of the Lord etc. But he says he feels like laughing. One may ask Why so? These are the karmas that are supposed to uplift man. Why should Dasaru laugh at people who are engaging in these activities? Dasaru is saying ,"Oh , I feel it is really funny, when I see the people of the world, performing an act/drama. " The definition of act is that action where the action and the thoughts are not aligned. When one does not want the other person to know what he is really thinking or feeling then one pretends and behaves in such a way that the other doesn't get a clue to one's actual thoughts. A man who thinks of women other than his wife with the wrong intentions but outwardly performs snAna and japa, a woman who get's pleasure out of flirting with men other than her husband but outwardly shows off that she is a pious woman by doing vrata after vrata after taking bath again and again, a person who has many undescribable barbarious thoughts in one's mind but pretends to do the dhyana of the Lord.All these people are just acting. They want to put up a show to gain repsect from other fools who get taken in by the outward appearances. What is the relationship between the message of Krishna and this song? In the third chapter of the Gita, Sri Krishna talks about Karma Yoga and how one should go about implementing it in one's life. Among the slokas one of them clearly tells about what one should not do if one does not want to be deluded. karmEndiryAni samyamya ya Aste manasA smaran iMdriyArthAn vimUDAtma mityAcharaH sa uchyate || 3.6|| Lord Krishna says ," One who curbs the organs of action like hands and feet and the organs of senses but contemplates inwardly on the objects of the sense, is deluded in mind and is dessignated as an imposter." Karma Yoga is the path of action with the requisite knowledge as the backbone, to be followed by ordinary humans to reach God. Yoga is the means and Karma is the kind of action which becomes the pathway. By saying that he feels like laughing at the people Dasaru wants to convey that there is no way in which the MASTER whose opinion matters can be deceived. The opinion of people who can be deceived by outward appearances doesn't matter in the long run of the jiva's sadhana. Here Lord Krishna is talking about the kind of action that binds. All action that is done with the thoughts of things other than the pleasure of the Lord will bind the doer. nageyu baruthide engagE nageyu baruthide jagadologiruvA manujarella hagaraNa mADuvuda kaMDu Dasaru is saying," All the people in the world who practise performing acts as part and parcel of thier existences in order to make other people think they are great people, are the laughing stock of Haridasarus. " parasatiya oLumegOlidu harushadiMda avara beradu hariva niRinoLage mulugi beralanenisuvara kaMDu The tone and content of Dasaru's words indicates that he wants to grab the attention of the people and give them a vivid description of the what the sloka means. "Being a hypocrite is not going to get you anywhere", is what Dasaru wants to highlight. He wants the common man to wake up from a self satisfied lifestyle and re-examine his thoughts when he is doing the prescribed duties. Just physical performance of duty is not counted, the thing that counts is the intention behind the action. Until and unless the right thoughts are in place while the action is being performed the performance does not garner the spiritual benefits it is implemented for. Outward control of sense orgrans without inward purity is not actually control. One may ask Why so? There are many reasons for this. 1. To do any religious observance the first requirement is "mana shuddhi and tanu shuddhi". Any number of soaps are available to wash the body if it get's dirty , but for the mind there is no such soap and it get's tainted by the nature of thoughts that are entertained by one. So there is no place for such negative thoughts . 2. It is a fact that all the action that we do starts as a thought, an intended thought. When performing japa if the intention is to delude the neighbours then that is what will happen. The real reason for performing japa will never be realised by such a person. Also these bad thoughts which are being contemplated in the mind will one day come out as action, which will further push the jiva into a tighter mesh of bondage 3. The fact that one is contemplating on the situations of other people as better and hankering after it, shows that one is not satisfied with one's lot in life. This is a direct insult to the Lord s benevolence. Anything and everything we have is by His grace. If we are unhappy with what we have it means that we are not grateful for what He has bestowed on us. The Lord is our eternal father. To show how great the insult this ungratefulness is, let's look at a crude example. There was father and a son living together near the forest. Everyday the father used to take his son out with him to the forest because he was scared to leave him alone at home and there was no one to care for him. He used to make the boy sit on a rock nearby and start cutting wood. One day when he was so immersed a tiger came upon the scene. The tiger being closer to the boy was getting ready to pounce on him. The father knew that there was no time to waste. He threw himself on the tiger before it took the decesion to pounce on the boy. The boy began to shout and scream as the man struggled. Suddenly an arrow hit the tiger and it lay dead. The wounded man was rescued by a soldier who had been passing by. Later the son asked the father," Why did you jump on the tiger? Don't you know that it can easily eat you up and after that who would take care of me?" Here the important thing to note is the son's ignorance which makes him think that the father did wrong. The father said," I had two options -one is to allow the tiger to pounce on you and then begin fighting it, or to do what I did to distract the tiger. If I had chosen the first one, I would not be sure that you would be saved, but this way, I'm sure that you would be spared as the tiger would eat me and you could run away." This is the thought process that goes on in the mind of an ordinary father. All the wordly noble intentions are just a minute reflection of the Lord's intentions. One can imagine if an ordinary man can think like this for his son's safety, then how about the Lord? Wouldn't he want to choose the best option among the possible options based on the jiva's swabhava and anadi karma? If the options are restricted because of the jiva's own karma - then the Lord should not be blamed. In one devaranama Purandara Dasaru says ," na mADida karma balanvanthavagiddar e nI mADuvadEno dEva" He always gives the best experience possible for the jiva. If one has thoughts of discontentment it is equivalent to suspecting the Lord's love for His children. So Dasaru is condemning people who do this by thinking of things and experiences which they don't possess but want to possess. 4. Constant discontentment is a sure means to unhappiness. In such a situation the mind is always hankering after something and never enjoys what the is right on hand. 5. Dissatisfaction implies that desire has taken root in the mind . Desire is the root cause for many other diseases of the mind. If the object of the desire is acheived then the pride of possession bugs the mind(moha). Pride makes way for the feeling that one is superior.(mada) .It also fuels more desires(kAma) . If it is not satisfied it leads to anger(krodha) . If another acheives what one desired then jealousy crops up (matsarya). Lord Krishna himself as declared in the BG that "kAma" is the worst enemy of a sadhaka and exhorts Arjuna to kill the enemy called 'kama'. BG-3.43 - evam budde param budhvA samstabya AtamAnamAtmanah jahi shatrUm mahAbAhu kAmarUpam durAsadam || "Hence keep the mind steady ie in control with the help of the Buddhi. Knowing Paramatma as the Paramount Lord excelling all other tatvas, conquer the hostile kAma which is hard to curb." patiya sEve biTTu ,para satiyakUDa sarasavaDi satata maiyya toLedu halavu vratava mADuvara kaMDu Dasaru is laughing at the pretence of doing vratas while internally thinking of forbidden things. The truth is that all dharmaAcharanah is a means to reach God. If the primary concept of a religious observance is not understood then what is the necessity to do such observances? If there is no mental acceptance of the Lord's supremacy at every step in one's life activities then any amount of observances will not pave the way for spiritual upliftment. If one just puts up appearances of doing religious activities while inwardly one contemplates on pleasures of the world then such a person will not gain anything from such an observance, least of all knowledge can never be gained by such a person. To study and retain knowledge the first requirement is being pure of heart, having the same thoughts on the tongue as those in the mind, doing the action that is conducive to the state of mind .etc. The Bhagavatam dharma -Arjavam states that there should be alignment in thought, word and deed. The BG 13.8 also reiterates that Arjavam is one essential quality for attaining knowledge about "Brahman" . "amAnitvam aDambitvamahimsA kshAMtiArjavam. ..." It is no wonder that Dasaru is sarcastic about such people because it is a sure way to delusion. Usually people engage in various observances for the sake of the fruits both worldly and spiritual, In this case the action will only cause further misery , so Dasaru wonders why anyone would engage in such acts of religious observances which bring one's downfall. hINa guNava manadolagiTTu tAnu vishada puMjanAgi mAni puraMDara viTTalana dhyAna mADuvavara kaMDu The word 'dhyAna' signifies one-pointed concentration on a chosen object. If one says that he is doing the dhyAna of Purandara vittala, who is Supreme and respected by all , who is omniscient , one cannot be thinking of other things by definition of dhyAna.The converse is also true ie if the person is thinking of other things, it implies that he is not doing dhyAna even if he says so outwardly. The mind is able to have only one thought at a time and thoughts move continuously . So if one is thinking of something else then he effective is not thinking of the Lord. So Dasaru says it is hypocracy to say that he is doing dhyana while thinking of other things and will definitely tie one further in bondage . This is confirmed by the Shruthi statement " mana Eva karanam manushyAnAm bandha mOkshayOH" The mind is the cause of bondage as well as moksha depending on its state. In the Puranas there is a story to shows clearly how important a part the mind plays. Thoughts have more impact on the jiva's prarabdha than actual physical work. On the night of Krishnaashtami there were two brahmins who were friends and were out to visit a Krishna temple to give argya. They were walking. IT was a dark night. Both were walking when is started to rain heavily. They both dispersed and started running to reach the temple.The friend who was faster reached the temple. He took shelter inside it. The other was near the house of a prostitute and he took shelter there. After many years they both died, the man who went to the temple went to Naraka while the other went to swarga. Not seeing his friend there, he could not understand it. He decided to find out and got information as follows: The deciding factor had been that night on KrishnAshatami when the two friends had set out to offer argya to the Lord. The fact is that the one who had entered the temple was performing the act of giving argya etc but his thoughts were of the situation of his friend. He began to think that his friend had been lucky while he was unfortunate. He began fantasizing about what could be happening there. On the other hand the friend in the protitute's house was totally in concentration on the argya being offered to Krishna by his friend. He was mentally going through the actions that he should have done in the temple. This difference in the attitude of the two friends earned them their respective rewards. From this story one should understand that the mental involvement in any activity contributes more towards its accountability than otherwise. One should not misinterpret this to think that one can always go to such places which are prohibited and then do dhyana there. It is relevant to note the difference between puranas and itihasas. PurAnas are a collection of stories and passages which intend to convey the philosophy of Vedanta using partly historical and partly animated stories. The word animation suits a certain section of stories because they are purposely distorted to bring out the essence of an important philosophical point. Itishasas on the other hand are also a collection of stories and passages , but they are all hisorical happenings and the characters in them are real people who lived and died during those times. Puranas should always be read with the intention to obtain the essence of the story and should never be interpreted literally, unless they are also part of history. One who is of a pure mind would not get the idea to go to such places and if by chance one has to go due to emergency then one would never perform the actions associated with those places. In one ugabhoga Sri Sripadarajaru says, "haribhakutanAdavanu aritu pApava mAduvudilla ariyade mADidare hariyu enisuvudilla. ." " A haribhakta by definition is not a hypocrite. He does activities with the intention to please the Lord. So if by chance an action is performed which is not correct, then the Lord looks at the intention behind the action, and then he forgives the bhakta." This ugabhoga is very very heavy . It is filled with the philosophy of how one can escape from the cycle of samsaara by having the right thoughts in one's mind. Purandara Dasaru's ugabhoga : manashuddiyilladava ge mantrada phalavEnu tanushuddiyilladava ge theerthada phalavEnu miMdalli phalavEnu meenu mosaleyaMte niMdalli phalavEnu srIshailada kAgeyaMte horage mindu olage mIyadavara kaMdu beragAgi naguttida puraMDara vittala. Bearing in mind ,these words of Sri Purandara Dasaru let us make a beginning to try to align our thoughts, words and actions. Thinking of the thoughts of the messages conveyed by Dasaru gives us an association with Dasaru and this is one of the things that can uplift us. So let us move dowards 'saMgha vAghali sAdhu saMghavAgali' through the message of Haridasas as the aaradhana of Dasaru approaches. Sri KrishnArpanamastu I am not the doer,Lord Hari is the doer All that He makes me do is His worship by His grace R.Parimala Looking for last minute shopping deals? Find them fast with Search. Unlimited freedom, unlimited storage. Get it now Quote Link to comment Share on other sites More sharing options...
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