binahake bAyillavaiyyA- Sri Purandara Dasaru

[Guest guest]

Hare Srinivasa,Sri Purandaradasa gurubhyoh namah

manmanObhIshTa varadam sarvAbheeshTa

phalapradam

puraMdara gurum vaMde dAsa sreshTam dayAnidim

“O Purandara guru, O wonderful dAsa, O treasure house of

benevolence , I bow down to you. You are the guru who grants all the deserving wishes to the

devotee who seeks your grace.†This prayer is on behalf of the one who prays as

well as for the well being of all .

The prayer shows the stature of the guru. He is such a great

guru and so kind that he grants the wishes of all . He is superior among the

dasas of the Lord. His compositions total 4,75,000 and this by itself shows the

heights of devotion of this dasaru. Spontaneous words which form padyas in

praise of the Lord, which propagate the message contained in the itihasas and

puranas and which also preach to the masses in a language of their choice.

In this beautiful song, Sri Purnadara dasaru is surrendering

himself to the Lord by saying, ’How shall I ask anything of you? With what face

can I seek your mercy? There are innumerable sins committed by me and it makes

me ashamed to even face you and ask for something.

“O killer of the evil forces who are against the suras, I

have forgotton you and that is my greatest aparAdha. I bring before my mind all

the great sins I have committed and find that the source of all sins is

forgetting You and Your great benevolence on me . Please protect and guide meâ€

The word asurAri – Tells us that the Lord is ari(one who punishes/kills) to the

enemies of dharma and to others who have done wrong but try to realize their

mistakes and seek His grace He will show mercy. It is for this reason Dasaru

confesses on our behalf –“ninna nA mareteno†and then begs for protection. kAyo

hariye tells us that the Lord protects by removing our faults and papas which

is one of the gUnas of the Lord as seen by the word ‘ Hari’

Sri Gopaladasaru in one suladhi says,

oMdu aparAdaveMdu kshaMe bEDlEnaiyya

…….

Ninna vismaraneya mUla aparAdha

Sri Purandara Dasaru’s song

:

bhinahake bAyilla vaiyyA

anaMta aparAda ennalli iralAgi

asurAri ninna mareteno kAyo hariye

The jiva is anAdi and its

karma is anAdi. All the anAdi moments that one never remembered Lord,

contributes to the list of aparAdhas. So the list is anAdi and that is why

Dasaru says anantha aparAda, endless list of follies.

shishu mOha sati mOha janaNi janakara mOha

rasika braMtiya mOha rAjamannane mOha

pasu mOha bhu mOha baMduvargada mOha

hasanuLLa AbharaNagaLa mOhadiMda

mOha is attachment to one’s kith and kin which induces a

feeling of possessiveness. This leads to ignorance of the knowledge that one is

not one’s body and all relationships with one’s body are not permanent. The

constant struggle to retain one’s position among relations and the fear of losing

relationships actively contributes in the process of vismaraNe of the Lord.

How does the smaraNe of the Lord remove this mOha?

The smaraNe meaning remembering at every instant that the

Lord is the antaryAmi of all, He is the one who inspires actions . He is the

Supreme controller who decides the time of each jiva-jiva or jiva-jada

relationship. So accepting the love of one’s kith and kin as His gift with

gratitude to the Lord builds smaraNe

shakthi. All the time we are interacting with someone or something ie a jiva or

a jada. If we were to remember Him as the antaryami and necessary cause for the

existence of that jiva/jada with whom we are interacting then all such

interactions which are going on during every moment we are awake contribute to

smaraNe.

Sri Purandara Dasaru has sung that such rememberance of the

Lord becomes an act of puja.

Sulabha pujeya mADi balavilladavaru

Irulu hachchuva dIpa harige nirAMganavu

maremADuva vastra parama maDiyu

tirugADi daniyuvude harige pradakshnineyu

horali malaguvudella harige vaMdaneyu

So we see that the Lord’s thoughts can be brought to our mind

at every instant of our life, no matter what we are doing it can become a seva.

When it thus becomes a yagnya it stops binding one.

yagnyArthAt karmaNonyatra lOkOyam karmabaMdanaH

“All karma that is not done with the intention to please the

Lord who is referred to here by the name Yagnya is binding.â€

So mOha can be eradicated through the process of smaraNe.

The clue to the answer for each of the maladies that Dasaru

discusses in each of the charanams lies in the words “ninna mareteno†of the anupallavi.

One needs to revisit this everytime and remind ourselves to

always remember the Lord and have His smaraNe.

Santantam chintayEt anantham antakAle vishEshataH , so says

Srimad Acharyaru in Dwadasha stotra. At all places and all times, one has to

remember the great Lord Anantha who is without end, whose auspiscious

attributes are without end, who jNAna is without end, whose Ananda is without

end, whose karuna is without end. So When we think Anantha, we join the other

gunas that we know and do a chintana of the infiniteness of each of them. All

his gunas and rupas are of the same infinite auspicious attributes and there is

no difference between one form and the other.

annamada arthamada akhila vaibhavada mada

munna prAyada madavu rUpa madavu

tanna satvada mada dhatri vashavAda mada

innu tanagedurillaveMteMba madadiMda

in the first charanam Dasaru talks of the fact that one is

under the ignorant view that one is in possession of one’s body,one

relationships, one’s property etc . In this second charanam along with this

mOha comes the mada. They are two faces of the same malady. If one possesses

something only then the feeling of ego and pride develops. The different madas

are described by dasaru vividly.

Dasaru says on one’s behalf, “ I feel proud of my ability to

feed my family, I feel proud of the wealth and property I have amassed , I feel

proud of the grandeur and power that surrounds me, I feel proud of my able

body, I have proud of my beauty, I feel proud of my knowledge and purity, I

feel I am the embodiment of health and strength, I feel that there is none who

can confront me.â€

With so many misplaced feelings and beleifs , how can one see

the truth?

Dasaru clearly highlights each and every related pride, so

that it covers all facets of human personalities. Pride and humility are

mutually exclusive gunas. If one is there, the other is not there and

vice-verse. If one claims ,†I am a very humble person†then such a statement is a proof of satvada mada.

So the feeling of achievement for having anything good it maybe

wealth,knowledge, health or form is the main cause of mada. The achievement is

a result of certain factors/abilities that are conferred on the jiva by God. It

is entirely the benevolence of God and not that we are entitled to receive

these benefits during lifetimes after lifetimes.

Humility is important in sadhana as it allows the sadhaka to

understand one’s inferior position with respect to the Lord, with respect to

all deities, gurus and dasarus. The understanding of the Superior position of

the Lord, should be spontaneous in order for gratitude to flow. Otherwise it is

just a rote undertaking of a ritual which leads to nowhere.

ishTu dorakidare mattishTu bEkeMbAse

ashTu dOrakidaru mattashTarAse

kashTa beDemBAse kaDusukha kAMbAse

nashTa jIvanadAse puraMdaraviTTala

kAma is the biggest enemy of jNAna as told by Sri Krishna in

the BG. jNAnino nityavairinam.

The kAma is an endless furious flame which feeds on desires

which are fulfilled and grows further and further. If one desire is fulfilled ,

two or three take its place. It grows exponentially. That is what is what

Dasaru means when he says ,’ I have got this much, now I desire more. I have

obtained more, but I desire much more.†There is no end to this. Dasaru caps it

off with three special desires which are the supersets of all desires of

humans.

The desire never to suffer. The desire to always be happy.

The desire to always live.

He says ,â€The desire to live

always is the cause for the loss of direction.â€

The desire to live should always be there, but the

proclamations of the shruthis and smrithis that life on earth is temporary

should be heeded. The selfishness in the desire leads to the loss.

Consider this: When a person like Hiranyakashipu sought a

boon, his idea was that he could surmount all the possibilities of death and

continue to live in that same body. He considered himself invincible. In effect

he did not believe the shruthi vakyas and did not heed the hita vachanas of the

knowers of God. This is the pitfall that one has to avoid. Understanding that

the Lord will grant one the opportunity to do sadhana and continue till one

reaches Moksha and developing a

readiness to wait is absolutely essential.

In one

ugabhoga he says,

ayussu iddare annakke koratilla |

jIvakke eMdeMdige tanugaLu koratilla |

saavu huTTu eMbo sahaja lOkadoLage |

kaalakaaladi hari kalyaaNaguNagaLa |

kELadavana janma vyartha puraMdaraviThala ||

Dasaru

says in one ughbhOga ,â€Without worrying about whether you will get food to

nourish your body, without worrying whether you will get a body for your next

birth, understand that birth and death are inevitable in this world and use

your time fruitfully contemplating on the infinite auspisicous attributes of

Lord Hari. Otherwise your life will be a pure waste.â€

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

 

 

 

 

 

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