mara nuMguva pakshi-muNDige by Sri Kanaka Dasaru

[Guest guest]

Hare Srinivasa!

mara nuMguva pakshi maneyoLage baMdide

This is a mundige of Sri Kanaka

Dasaru where he discusses

the process of attaining

fulfillment of the purpose of life – aparOXa jNAna.

When we think of a bird, we think

of a bird which usually lives in a nest in the tree, never will our mind

concieve of this bird which can swallow a tree. Such is Dasaru’s expertise with

thoughts and words, he puts forth the theory that the Lord is having achintya

adbhuta shakthi in such an exquisite riddle.

The Lord created the world for the

upliftment of souls. He pervades the entire world and exists inside each and

every jiva that takes birth. But when He sees it fit, He destroys the world by

swallowing it completely. Contradictory

attributes rest without contradiction in the Lord. Kanaka Dasaru wants to

clearly state that using logic to solve the puzzle of life or creation will get one

nowhere. It is because God is beyond logic.

He creates but He also destroys. He

is inside the jiva and He pervades the huge universe .He is changeless. He exists in the jiva and gives it the ability to

expereince the world and He also swallows the entire world which Dasaru refers

to, as the tree. This is the reference given for the world in kaTopanishad

where the world is compared to a fig tree , the ground is the Lord.

mara

nuMguva pakshi maneyoLage baMdide- idara

The bird which swallows the tree

has come inside the house.

Here the bird is the Lord. How so?

It is because it is said so in the Upanishad.

dwAsuparNa sayujA

sakhAyAm……

Two birds on a tree…. describes the

the jiva and the Lord inside the jiva both inside the body.

kuruha pELi

kuLittidda janaru

“ O people around me, can you tell

me the solution to this riddle?â€

Kanaka Dasaru gives more clues to

unravel the mystery of this puzzle. Why does the Lord do this leela?

oMTi

koMbina pakshi oDaloLage karuLilla

gaMTalu

muruMTu mUgillavu

kuMTamanujanaMte

kuLitihudu maneyoLage

eMTu

hattara annavanu bakshisuvudu

The bird has one horn, it has no

intestines, it has three throats and no nose. It is is like a crippled man

sitting inside the house. It eats the food that is labelled 18.

The sadhana path of the jiva is

chalked out in neat steps by Dasaru.

The first charanam discusses the necessity to acquire knowledge about the

Lord. The first and foremost duty of a human being is being a jignyAsu- 1.knowing that there is a creator and provider is the

first step in jnAna t2.searching for knowledge about the creator.

The second charanam talks about the progressive milestones of going on

this path. The third charanam gives the final outcome .

First charanam: jnAna

oMTi

koMbina pakshi-Varaha rUpi paramAtma

He says that one should be aware of

one’s existence being made possible because Varaha rupi paramatma upholds the

body by existing in the energy lines

(nAdis of the body.) Just as Varaha upheld the earth and placed it back in its

orbit, so also Varaha inside the body upholds the body and gives it the strength

to do the sadhana.

Jagannatha Dasaru in HKS 4.2 says ‘krODa eppathueradu sAvira nADigata devethegoLagiddu AdutAnaMdAtma

charisuva lOkadolu tAnu.†krODa is Varaha and lOka is the human body.

oDaloLage

karuLilla

Next, Dasaru says that all jivas in

samsaara are plagued by ignorance. Hiranyakashipu who was the personification

of ignorance was killed by Narasimha.Dasaru refers to Narasimha by saying

‘karulu illa’ because a lion has no lengthy intestines. Lord Narasimha kills

ignorance in the mind of jiva .

gaMTalu muruMTu- Hayagreeva

roopa of the Lord where He chants the three vedas. The jiva does upasana of

Hayagreeva roopa to obtain knowledge contained in the three vedas.

mUgillA-

Matsayavatara This knowledge that has been obtained with difficulty is

attacked by the enemy called as ‘kAmA’ which destroys the knowledge that has

been obtained.

BG 3.39 saysâ€The eternal opponenet

in the guise of Kama, O Arjuna ,insatiable, enhancing grief and

unpacifiable,obscures the understanding of the wise. It halts the acquisition

of scriptural knowledge and cripples the learning already collected.â€

Doing the the upAsana of Matsya as

the redeemer of knowledge, one gets to shed ones worldly desires and be

motivated along the path of jnAna.

kuMTa manujanaMte

maneyoLage kuLitihudu

At this juncture, Daaru says all

these avataras of the Lord are of the same Lord who sits inside the jiva and

who appears as constricted as a crippled man. This analogy is given to show that the Lord never deserts the jiva at any point of time.He is always there with the jiva.

Dasaru wants to make the point that,

to the sadhaka who is in pursuit of the

goal of life and who is seeking the grace of Varaha, Narasimha, Hayagreeva and

Matsya will soon come to become aware of this Lord’s presence in the heart

lotus. There may be a long way to go before He expereinces the Lord’s presence

, but surely the acceptance and wonder of the Lord’s presence makes its

appearance. Once this happens then this wonder is continuously fed by reading

the puranas and itihaasas . In particular Dasaru is referring to the number 18

which represents ‘jaya’ and ‘Mahabharatha is referred to as jayO nAma itihAsa’.

So discovering the glory of the Lord as described in the sadAgamas feeds this

jNAna which Dasaru says as eMTu

hattara annavanu bakshisuvudu

Second charanam : bhakthi & Vairagya

nuDiyutalaMbudu naDu

nettiyali bAyi

kaDunAdada gAyana

mADutihudu

aDaviyali huTTuvude

agali eraDAguvudu

baDatanavu baMdare

bahaLa rakshipudu

nuDiyutaluMbudu- two things are

effected with the same action

naDu nettiyali bAyi- agni, here it

refers to jnAna agni

At this stage the sadhaka begins to

get immersed in the leela of the Lord ,in chanting His name and singing and

dancing.For such a one, the Lord’s name is a the magic wand which causes

“anishTa nivrithi’ and ishTa prApthi at the same time.

Purandara Dasaru says this of rAma

nAma.

rAma embo

eraDaksharada mahimeyanu pAmararu tAvenu ballaraiyyA

rA embo mAtradolu

rakta mAmsadollida AyastikadivAda pApavannu

mAyavanu mADi

maharAya mukthiya koDuva dAyavanu vAlmiki munirAya ballA

This is the bhakthi pravAha which

comes spontaneously to the sadhaka and fuels the jNAna agni further. The

progressive nature of the devotional states of a bhaktha fuel the acquisition

of further knowledge about the object of devotion-the beloved Lord.

kaDunAdada gAyana

mADutihudu

The deeper states of meditation

reached by the sadhaka enable one to discern the nAda emnating inside the body

known as the anAhata dwaNi. It is the sound which cannot be heard by the outer

ear, but is perceived by the mind.

aDaviyali huTTuvudu

In such a state, the sadhaka is

completely separate from the world. He is free of all material attachment and

hence Dasaru refers to such a person’s mind as a forest. In this state of

mind,pure devotion is born.

agali eraDAguvudu

The earnest devotion in such a mind

which has one pointed attention to God, begets VairAgya which is a natural

consequence of abiding love of God.

baDatanavu baMdare

bahaLa rakshipudu

The devoted bhakta is saved from

the suffering of poverty because of one pointed devotion. The mind is immersed

in the highly auspicious attributes and names of the Lord and refuses to

consider base things like food and clothes. This has been proved by the

parables of the bhakthas like Sri Raghavendra rayaru.

Sri Vijayadasaru echoes these

thoughts in a devaranama

charaNava tOro

karuNigalarasane

baDavara AdAri divya

vibhushana charanNava tOro

Third charanam: Bimba darshana

kaMjavadaneyara

karadi nalidADuvudu

eMjala

tinisuvude murjagakke

raMjipa

maniya siMhAsanada melippa

kuMjaravaradAdikeshava

tA balla

 

kaMjavadaneyara

karadi nalidADuvudu

The

gopis of vrindavan had such one pointed devotion as described in the 10th

skanda of Srimad Bhagavatham. Dasaru gives this an example to show that the

further one goes into the subtle depths of the mind, the further one

expereinces His presence by His grace.

eMjala

tinisuvude murjagakke

Understanding

and perceiving that these expereinces are all the prasada of the Lord is next.He

is the grAhya grAhaka, sevya sevaka,kArya kAraNA. He eats and makes us eat. Sri

Jagannatha Dasaru says ‘uMdu unisuva’. This expresses the bimba pratibimba

bhaava. A total dependence of the jiva on the bimba murthi for every experiecne.

raMjipa

maniya siMhAsanada melippa

The

heart is the simhAsana which has now been decorated with the shining jewels of

jNAna, bhakthi and vairAgya. Now the Lord gives the vision of Himself sitting

on this seat inside the body. This is the bimba darshana or aparOXa jNAna.

Vijaya

Dasaru’s devaranama –

sadA enna hridayalli

vAsa mADo sri hari

jNAna veMbo

navaratnada maMtapada madyadalli

kuMjaravaradAdikeshava

tA balla

The

Lord who is the saviour of Gajendra, who called out to Him in surrender, with a

humble mind bent with devotion,keeping in mind that he is the Lord’s dasa and

that everything that he has ever expereinced was because of the Lord’s grace.

To such a soul, the Lord shows Himself. Adi keshava knows who is eligible for what

and He knows who is the pakshi who can eat up the whole tree as well as exist

inside the subatomic sized jiva.

Let

us recall Vyasa vittala Dasaru’s words in this context.

tiliyado ninnATa

tirupathiya veMkaTA

sri krishnArpana mastuI am not the doer, Lord Hari is the doerEven so, whatever He makes me do is His worhsip by His graceR.Parimala

 

 

 

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