[jignaasa] kuruDu nAyi tA saMtege baMtaMte-muNDige by Sri Purandara Dasaru

[Guest guest]

Great translation by Smt. Parimala.

Here a couple of compositions by Purandara Dasaru that

i found that highlight importance of human birth:-

(courtesy Dvaita List - Jan '99)

 

 

1. The first one goes as follows:

 

" Manava Januma Doddadu, Ida hani madalibedi

hucchaappagalira

 

Kannu Kai Kalu kivi Nalige iralakke,

mannu mukki maruLaguvare?

Hennu mannigagi Hariya Naamrutha

UNNade upavasa iruvare Khodhi?

 

When you have been given the [human] eyes, hands,

legs, ears and tongue, why eat dirt and become a fool?

 

Why give up the nectar of Sri Hari's NAma for the sake

of women (paraStri) and dirt*, you fool?

 

*implying land

 

Gist: Getting a human birth is not easy. So, it is

foolish to waste one's entire life doing mundane

things which send one back to animal existence.

 

 

Kalana dootara Kalpididelevaaga

talu talendare taluvare?

dhali baarada munna Dharmava galisiro

Sullina Samsara sulige sikkilubeDi

 

When Yamadoota-s come and drag you by the leg,

Will they wait because you say " Wait, wait " ?

Try to accomplish dharma-kArya-s

before the attack [from Yamadoota-s] comes, and don't

get stuck in the whirlwind of samsara

 

Gist: It is said that Yamadoota-s have *absolutely* no

mercy. This is because they won't be able to do their

duty if they had even a small

trace of mercy. So....when time comes, Yamadoota-s

come and take a sinful jIva to Hell without showing

any mercy. The cries and pleas of the jIva-s

have no impact on them whatsoever. For more

information about the punishment on the way to hell

and in the hell, one may refer to Garuda

Purana.

 

 

Enu karana Yadupatiyanu maretari?

Dhana Dhanya satisutara kayuvare?

innadaru ekobhavadi Bhajisiro

Chinna Shri PurandaraVittalaRayana. "

 

Why did you forget Yadupati [Lord Krishna]? What was

the reason? Were you engrossed in accumulating wealth

and taking care of your spouse

and children? Wake up and concentrate on Sri Purandara

Vittala [before the Yamadoota-s come]

 

 

 

2. The second one is: (Request members to translate

this)

 

" Hari kotta kaalakke unavilla

 

Hari kodada kaalakke bayi biduveyello prani

hattu saavira honnu tippeli huLittu

matte uppillade unDeyello prani

hattu saavira honnu tippeli povaaga

mruttike bayelli bittalo prani

 

Huggiyuu tuppavu aggavaagiralikke

guggariyannara tindello prani

heggalada bhagyavuu ghaLigeli povaaga

buggeya hooykondu hodeyello prani

 

nentaripattaru bandu mane munde kulitare

kunta suddiyanadideyello prani

kanTaka yamanavara kunTisuteLevaaga

nanTa Shri PurandaravittaLanuu prani.

 

Regards

Rao

 

--- Parimala Raghavendran <ravipari01

wrote:

 

> Hare Srinivasa !

> Who am I ?

>

> Why am I here?

>

> Who is the controller behind this entire

> existence?

>

> Where am I going?

>

> What are the steps I am taking to reach there?

>

> Purandara Dasaru wants one to awaken from the

> reverie of a mundane existence of earning, eating,

> sleeping and enjoying sensual pleasures without a

> single thought about the above questions. Human

> birth is all about asking the questions and seeking

> for the answers through a suitable guru. And for all

> the people who have been fortunate to be born in

> Madhva matha , the guru is already there. We have a

> lineage of gurus , Haridasas and others who have

> left behind a heritage of volumes of literary works

> in sanskrit and kannada for the benefit of the

> sincere seekers. Before making a study of any work

> if one surrenders to the mahAtma who had the

> inspiration to write it then the Lord is sure to

> grace one with sujNAna that can be obtained from it.

> But the underlying condition is complete faith in

> this lineage and the siddhantha.

>

>

> Purandara Dasaru's muNDige shows the extent to

> which Dasaru feels about the wastage of a human

> birth without being used for the enquiry into the

> cause of creation, the master behind the creation

> and the extraordinary leelas of the creator. He

> wants to drive home to the layman the acute

> necessity for such thirst of knowledge of the

> Supreme being as advised by the Brahma Sutras.

> ||Om atAtO brahma jigNAsA Om||

>

>

> He uses vivid metaphors and tries to catch the

> attention of the sadhaka. Dasaru being a literary

> master par excellence wanted to and was able to make

> use of the fact that if one does not understand

> something said in a straightforward way then

> sometimes it happens that the animated way of

> expressing something causes everyone to sit up and

> listen with open ears.

> kuruDu nAyi tA saMtege baMtaMte

> adu Etake baMto

>

>

> kaMda sakkare hitavillavaMte kaMDa eluvu

> kaDithitaMte

> henDira makkala nechchItaMte koMDu hoguvAga

> yArillavaMte

>

>

> bharadi aMgaDi hokkitaMte tiruvi doNNeyali

> ikkidaraMte

> maretarinnu vyartavaMte narakadolage biddidaMte

>

>

> vEdavAdagalnOditaMte gAde mADi bittitaMte

> hAdi tappi neDadu yamana bAdege tA guriyAyitaMte

>

>

> nAnA janmavanettitaMte mAnavanAgi huTTitaMte

> kAnana kAnana tirugItaMte tAnutannane mareyitaMte

>

>

> maMgana kaiyali mAnikyavaMte hAMgo hIMgo

> kaledItaMte

> raMga puraMdara viTTalana maretu baMga bahala

> paTTitaMte

>

>

> In this twisted devurunama also called as a

> muNDige , Purandara Dasaru is describing the plight

> of the jiva immersed in varied sense inputs as it

> traverses through the whirl of samsaara . Dasaru

> uses his excellent literary skills to make the

> composition rhyme at every padya's end and at the

> same time he also animates the entire theme using

> the plight of a blind dog as a metaphor.

>

>

> Dasaru says , " A blind dog came to the weekly

> village fair, and he exclaims as to why it came. "

> One may ask , " Who is this blind dog and why am I

> being told about it? "

> To this,

> In another Devurunama Purandara Dasaru himself

> answers:

> " nAyi baMdadappa aNNa attalAgiri

> nAyi aMdare nAyi alla mAnava janmada hIna nAyi "

> He talks of the birth of human life proclaiming

> that with a birth the relationships like brother,

> aunty etc begin then says , " Mistake me not! I am not

> talking of a dog but of the lowly human being who is

> comparable to a contemtable stray dog. "

> One may ask " Why is Dasaru humilating a dog by

> saying hInA nAyi? "

> Actually Dasaru is not using " nAyi " in the

> physical sense but he is using the nature of the

> stray dog here. A stray dog has the nature to go

> from house to house eating whatever is thrown to it.

> It tries to get at food that is forbidden . It tries

> to bark at people irrespective of who they are? In

> other words it is just interested in filling its

> stomach and reproducing. It does nothing worthwhile

> because it does not even have anything to guard

> being a stray. A dog's only quality is faithfulness

> , but that too is not there in a stray because it

> has no one to be faithful to. Faithfulness comes as

> a result of constant fulfillment of one's trust and

> since there is none who really cares for a stray

> dog, the dog never gets a chance to show its

> faithfulness.

>

>

> Dasaru is saying that one who never realises the

> importance of a human birth and just whiles it away

> by meeting only the physical and emotional demands

> and completely neglecting the spiritual aspects of

> life, then it is definitely comparable to a stray

> dog's life.

>

>

> Here firstly the word saMte is not just market or

> fair but that which appears at regular intervals in

> villages where people buy and sell products. It

> consists of various attractions including treats for

> the eyes, ear, nose and mouth. All our sense organs

> are entertained when we go to a fair.

>

>

> Similarly a jiva comes to the world and not just

> once, but periodically , it is repeated again and

> again and each time the jiva comes, he is like a

> blind dog in a village market. The blind dog cannot

> see its way neither can it put up a defense against

> any attacks. Such is the case of a jiva in samsaara

> . One often does not know one's destination and even

> of one knows the destination one does not know the

> way to reach it. Being drawn by the smells of the

> previous samskaaras the jiva hurtles from one

> attraction to the other without any fixed objective

> except momentary pleasure and there by wastes away

> an entire lifetime.

>

>

> kaMda sakkare hitavillavaMte kaMDa eluvu

> kaDithitaMte

> henDira makkala nechchItaMte koMDu hoguvAga

> yArillavaMte

> A word which draws one's attention is a blind dog

> and the word 'kaMDa " which means to see as well as

> meat or peices. Dasaru both the meanings of this

> word in seperate instances.

>

>

> Even if a blind dog comes accross sugar which it

> is able to know as sugar it does not feel happy to

> have it, instead it overlooks this and goes towards

> a wayward meat or bone and tries to gnaw at it

> thinking that it is the most pleasurable activity.

> This draws our attention to the plight of most souls

> in samsaara who are not pleased with what they have

> but hanker for something they don't possess. It may

> be wealth, it may be position or any other thing.

>

>

> Dasaru says in a sarcastic tone , " Not wanting the

> sugar which is has percieved even though it is

> blind(implies that is must have tasted it), the dog

> goes on to search for and bite discarded meat and

> bones. The dog gets totally involved with its family

> life and when the time of leaving comes, none of the

> members with whom it was involved completely to the

> exclusion of everything came with it. "

>

>

> This is a warning to do the work prescribed in the

> shAstrAs and not do prohibited acts. One should do

> one's work to the best of one's ability and not

> hanker after the work or position of another.

> In the IshAvAsya Upanishad Manu gets the flash of

> the following sloka ,

> kurvanEvEha karmANi jijIvishet shataMsamAhA

> Evam tvayi nAnyathEtOsti na karma lipyathe nerEH

> ||

> " One should do one's prescirbed duties and offer

> it to the Lord and should wish to live a hundred

> years in order to do the work assigned to one by the

> Lord and then such karma does not tend towards

> bondage. "

> Here " ihA karMANi " means to this Lord YagNa namaka

> paramAtma who was right in front of Manu while he

> was

=== message truncated ===

 

 

 

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