tIkAcharyara padasOkida koNeduLi-Devurunama by Sri Vijayadasaru

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Hare Srinivasa!

 

tIkAcharyara pAda sOkida

koNe duli tAkida manujarige

kAku buddigalella

parihAravAguvudu bEkAda padaviya koDuvanu sri hari

sOkida-come into contact

kone-tip

A minute dust particle which has come

into contact with the feet of Teekacharyaru aquires immense cleansing and

divine powers, so much so that a person who is fortunate enough to touch this

dust particle will be releived of all wicked intentions arising in the mind and

will be bestowed a special place by the Lord Sri Hari Himself.

Sri Vijayadasaru’s great devotion to this

Acharyaru is seen in this composition. He highlights the great devotion and

power of this great haribhaktha and saint by using the word’ the dust off the

feet’.

Just observe this:

He does not say, “The blessings of Teekacharyaru’.

He does not say ‘ the namaskaras to Teekacharyaru’. He does not say ‘ the

offerings of seva to Teekacharyaru’. He does not say the feet of Teekacharyaru’

Instead he says ,’ the dust off the feet of Teekacharyaru’ has this great

power. Just let one’s imagination run. What would the power of Sri

Jayatheertharu’s brindAvana darshana be? What would the power of one word of

Teekacharyaru be? What would the power of the grantha of Jayatheertharu be? What would not the anugraha of such a saint

bring? In other words ,There is nothing

in the world that would be deneid to a devotee of this saint.†To emphasise

this point Sri Vijayadasaru brings in the word ‘sri hari’. It is Sri Hari

himself who would be pleased with a person who expresses devotion to Sri

Teecharyaru and none lesser. Once there is the stamp of approval from Sri Hari,

no one can interrupt the sequence of events He designs.

Sri Vadirajaru beautifully says in one

devurunama

‘nArayanana

nene manave

’ Avana paksha balakkedurilla

‘ (That narayana

should be contemplated . Whosoever is protected by Him, he/she will

never face defeat because there is none who can override a decesion of

Sri Narayana.â€

Here Sri Vijayadasaru’s intent is on the

power of the composer of the Tika. What a magnificient personality! What great

devotion ! and what an elevated soul, he must have been. Indeed he was none

other than Indra avatara of the eighth kaksha with an avesha of Sesha devuru.

kAku

buddi is that which does not show

the reality of the nature of the soul. The buddi which is not able to

understand from the scriptures and words of Acharyaru and haridasarus

that the

soul is eternally dependent on the Lord and exists only because of

God’s grace

can be called as kAku buddhi. It leads one to believe that we are the

masters

of our destiny and detracts our path towards material gratifications.

One has to

understand one’s nature of self as being an eternal dAsa in order to

understand the Lord's benevolence properly and glorify Him as He

necessarily deserves to be glorified.

 

Firstly if the Lord releives one of this ignorance that one

is one’s own master, then the progress of the soul is sure. Finding the master

and understanding Him to the best of one’s ability becomes one’s aim in life.

It is no wonder the most important form of grace that is required for a sadhaka.

Sri Kanaka Dasaru says in’Isha ninna charana

bhajaneâ€

paMkajAksha nInu enna maMku

buddiyannu biDisi

kiMkarnna mADikollo

saMkarushana

buddi shUMyanAgi enna badda

kAya kuhaka manava

tiddi hridaya shuddha mADo

pradyumnane

“Please releive of

my foolish intellect which does not even observe and see Your great glory as

manifested in the human body and the world around. Make me understand Your

supreme control and thereby make me a willing dAsa O Lord sankarshanaâ€.

 

I am bereft of any kind of intellect, it is as good as saying that I am

mindless, and completely believe my self to be my body and am attached to it

completely. Please rectify this by teaching me and guiding me and thereby make

my heart pure ‘O Pradyumnaâ€.

Coming back to the devaranama, Vijayadasaru goes on to state the

magnificinet glory of this saint.

madvamataveMbo dugdAbdiyoly udbhavisida chaMdranO

advaitamata vipina bEda kuTara vidyAraMyara garvake parihAra

dugdha- milk

vipina- forest

bheda- difference

kuTAra -axe

“He is the moon which arose from the

great ocean of milk which is the madhva matha.†He broke or ruptured the theory

of the advaitins just as an axe cuts off the trees in a forest. He is the one

who subdued the pride of Vidyaranaya who was a scholar of Advaita.â€

The madhva mata is compared to an ocean

of milk from where the moon called Jayatheertharu arose. This is the shastra that is given by Poorna prajna and is the one

which can feed the milk of knowledge to the sadhaka. Uusally when the moon

appears on the night sky it appears as if it arose right from the middle of the

ocean. So Vijayadasaru is comparing the rise of Sri Jayatheertharu from the

study of the Madhva shastra under his guru Sri Akshobya theertharu. Sri Jayatheertharu

was an acclaimed scholar and great devotee of the Lord. He defined the term

bhakthi very efficaciously saying that, â€It is that uninterrupted flow of

devotion towards the Lord which is of the highest level possible. “ He states

that one’s love towards the Lord can be called as bhakthi only if one loves the

Lord more that any earthly bandhu or relations on the earth.

Such devotion can lead the sadhaka

towards the Lord and make him rise in stature. This is the kind of devotion

that Sri Jayatheertharu had as is obvious from his life and works.This is

symbolically represented as the rise of the moon from depths of the ocean. He

had the great responsibility to fight off attacks against Tatvavada and hence he

is referred to as the axe which cut off the forest of advaita.

How did he do this? This is explained by

Sri Vijayadasaru in the next padya.

tatvava nuDisalu tatvasudhA

bhAshya vistarisida chandranO

Chittavittu mADi tIkAvannu

suttelu jagakella prakaTisi meredaMta…

“He wanted to reveal the truth of tatva

as expounded by Sri Madhvacharya and hence he took up the task to expand the

AnuvyAkyAna which is terse and cript so that the scholars of the day would be

able to understand it . He is the moon who did this.†He put his heart and soul

to this task and composed a tIka which clearly revealed the glory of this

AnyvyAkyAna to the entire seven worlds.The seven worlds are

bhulOka, bhuvarlOka, ,suvar lOka, mahar

lOka ,tapo loka,jano loka , satya lOka. Those below bhu lOka are not mentioned

here as knowledge is not sought by those

in the worlds below. This grantha of Tikacharya is so powerful it revealed the

truth to the seekers in any of the worlds not just this earth. Such is the greatness

of this nyAyasudha.

Now Dasaru takes the position of a common

man with no knowledge of Sanskrit to study this great text. Then what? What

should such a person do?

To them Dasaru says,

eMdigAdaru omme kone

nAligeyiMda biMdu mAtradi nuDiye

maMdamatigAdaru ajNAna

nAshana saMdeha villavaiyya smaraNE mADidamele

“ Just do the smarane of this grantha

kartha, it has the power to uplift the most dull headed ones by destroying

their ignorance.â€

Dasaru has not said: ‘ smaraNe of this

grantha kartha†or “smarane of this grantha’ will cause upliftment but instead

Dasaru is highlighting the value of this smarane by saying with tip of the tongue if one just says and contemplates on even a

part of this acharya’s name or works then one can consider oneself on the way to enlightenment. Such is the

great power of this yati.

Now Dasaru goes on to elaborate the

effects of each syllable of the name of this great yati. He says ,

ja eMdu nuDiyallu

jayasheelanAguva ya eMdu nuDiye yamanaMjuvA

tI yeMbu nuDiyalu timira pAtaka

hAni rtha eMdu nuDiyalu tApatraya parihArA

“Saying the sylabble ‘ja’ one gets the

continuous victory as part of one’s integral character,. Saying the sylabble

‘ya’ causes the fear of death to dissappear. Yama himself is scared of

approaching this sadhaka who contemplates on the syllable ‘ya’. Saying the

syllable’thi’ :Both the darkness in the form of ignorance acts which arises from

this ignorance are dealt a deathly blow. With the utterance of the syllable

‘rtha’ the three types of miseries which are possible in life

namely-Adibhoutika, Adidaivika and AdyAtmika are averted.

yOgi akshObyara karakamala

saMjAtA bAgavatara prIyaNe

yOgigala arasane maLakhEDa

nIvAsa vijayaviTTala dAsa

The innermost desire of an elevated soul

is to known and accepted as the dAsa of Sri Hari. This evidenced by Sri

Hanumantha’s definition of himself as’ dAsOham kOsalEMdrasya’. Such a tittle is

sought after by the true devotees amd Dasaru reveres Sri Jayatheetharu as vijayaviTTala dAsa as the final glory."

 

Sri

Jayatheertharu is first identified as

the disciple of the yOgi akshObhya theertharu. By the defintion of yOgi

we know

from BG – samatvam yOga uchchatE†implying that Sri AkshObya theertharu

was

unaffected by the pleasures and pains of life. All he did was with the

intention to please the Lord. So taking on this disciple was also one

such yagNya. As a result, Sri Jayatheertharu took a rebirth at Akshobya

theertharu’s lotus hands. He was transformed from being the prince of a

small

kingdom to being the prince of the hearts of all bhagavathas meaning

bhagavad

bhaktas. He is further glorified by Dasaru as the king of yOgis . This

yogi is

resident in Malakhed and should be sought after as the reverred devotee

of the

Lord Vijayavittala.

sri krishArpaNamastu

I am not the doer, Lord Hari is the doer

Even so, whatever He makes me do is His worship by His grace.

R.Parimala

 

 

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