Dasa Chathushtayaru

Dasa Chathushtayaru

Book published on 6th Jan 2008 - during the occasion of Aradhana of Gurugovinda Vittala dasaru.

in Kannada : Harati G Prahlad

Translated in English by : T.M.Vishwa Janani.

Verified by : T.V.Sathyanarayanan

***

Dr. R. S. Panchamukhi has divided Haridasa Sahitya into parts which is to be remembered and learnt/studied.  He along with Dr. Varadaraja Rao has done commendable research work in the above context which is to be remembered. His evidences relate to his time. His dedication and perseverance are praiseworthy.

Opinions till now

1. As per Dr.R.S.Panchamukhi :

1st Phase: Narahari Tirtharu
2^nd Phase: 13^th century to 16^th century – Purandara Dasaru, Kanaka Dasaru and Yatitrayaru.
3^rd Phase: Vijaya Dasaru, Mohana Dasaru, Gopala Dasaru, Jagannatha Dasaru.
4^th Phase: Pranesha Dasaru, Guru Pranesha Dasaru, etc.

2. Dr. H. K. Vedavyasacharyaru has divided the Haridasa Sahitya into 4 stages: Beginning, Uplift period, expansion period and the decline. But, probably it is not right to use terms like uplift and decline in the above context.

3. Dr. H. Thippe Rudraswami: Although, from a classification perspective it can be divided into four steps, but because of its influencing power and cultural impact there is only one phase.

4. Dr. K. G. Shastri says there are 2 phases. The first phase begins from Narahari teertharu and ends with Purandara Dasaru. The second phase is from Vijaya dasaru onwards.

5. Dr. K. Gopalanath says there are three eras: 1. Sripaadarajaru’s era 2. Vijaya Daasaru’s era 3. Tandemuddu Mohana dasaru’s era.

We can say that this division has been done keeping in mind the haridasaru. We may think whether it is apt to name each haridasa as the representative of their era.

R. S. Panchamukhi and Dr. G. Varadaraja Rao have not included Sri Narahari teertharu in their research. The reason being:

1. Dasa Sahitya did not continue after him.
2. His works were contemporary to 20^th century literature.

If Sripaadarajaru, Sri Vyasarajaru and Sri Vaadirajaru are Yatitrayaru, then Sri Purandara Dasaru and Sri Kanaka Dasaru are known as Dasadwayaru. Since the Ganga of haridasa Sahitya was initiated from here, these five haridasaru were recognised as the first phase of this division.

Vijaya Dasaru, Gopala Dasaru, Jagannatha Dasaru from the 17^th century formed the 2^nd phase while the 3^rd phase consists of Pranesha Dasaru, Jagannatha Dasaru and a few others. A thing to think about is that Jagannatha Dasaru does not belong to the guruparampare. Inspired by Vijaya Dasaru, Gopala Dasaru had given him aayushya daana. And when Jagannatha Dasaru asked him for an ankitha he was told that he would get it at Pandharpur. And it is believed that there he got his ankitha at the river from Jalantaryami Sankarshana roopi paramatma. Jagannatha Dasaru did not get his ankitha from Vijaya Dasaru or Gopala Dasaru, rather he got it by the anugraha of lord sankarshana written on a stone. That is why he does not belong to the guru parampare. But still he is accepted as a part of the 2^nd phase.

After Purandara Dasaru, Haridasa Sahitya was neutral up to one and a half century before Bagalkote Prasanna Venkata Dasaru and Kakhindi Mahipati Dasaru from Uttara Karnataka contributed greatly to Haridasa Sahitya. So the fact that they do not belong to the guru parampare might be given in the phase list. Right?

Here both of them do not belong to the guru parampare. Similarly, Jagannatha Dasaru also does not belong to the guru parampare but is it right to include him in the phase division? The overall opinion is that, beginning from Narahari Teertharu, Dasa Sahitya took birth.

We can, without any doubt, say that, Sripaadarajaru, Vyasarajaru, Vaadirajaru (Yatitrayaru) and Purandara Dasaru, Kanaka Dasaru (Dasadwayaru) belong to the first phase.

Guptagaami Haridasaru: Mahipati Dasaru, Prasanna Venkata Dasaru (they are also known as Dasadwayaru).

In 2^nd Phase: Vijaya Dasaru, Gopala Dasaru, Venugopala Dasaru and Mohana Dasaru.

In the 3^rdphase :Jagannatha Dasaru, Pranesha Dasaru and his Shishya Parampare and Vyasa Vittalaru and his shishya parampare.

In the 4^th phase are Paramapriya Subbaraya Dasaru and his shishyas.

Guru Govinda Vittalaru and his shishya parampare, haridasaru from the 21^st century form the 5^th phase.

Is the term Dasa chatushtayaru understood in the right sense? How reasonable is it to call Purandara Dasaru, Vijaya Dasaru, Gopala Dasaru and Jagannatha Dasaru as Chatushtayaru? They were neither contemporary nor are there any evidences of them meeting each other. How can someone who lived at the end of the 15^th century meet the Dasaru of the 18^th century? It would be okay if they would have met each other. Why did they leave out Kanaka Dasaru and Vaadirajaru, as soon as they found a similarity in their style of composition? If Vijaya Dasaru, Gopala Dasaru, Venugopala Vittala Dasaru and Jagannatha Dasaru from the 18^thcentury are called Dasa Chatushtayaru, it will not be wrong. The reason being these four have seen and met each other. Also, they have contributed greatly to Haridasa Sahitya. But one question arises in our mind.

Mohana Dasaru has also contributed greatly to Haridasa Sahitya. He could have also been considered but he was the foster son of Vijaya Dasaru. So if Venugopala Vittala Dasaru has been given the opportunity, the doubt vanishes. This could be reviewed by the Vidwat mandali. Therefore, there is no doubt about the fact that Vijaya Dasaru, Gopala Dasaru, Venugopala Vittala Dasaru and Jagannatha Dasaru are called Dasa Chatushtayaru. There is no scope of any debate over this. If one asks, how can we include Jagannatha Dasaru, the answer is simple enough. He has seen Vijaya Dasaru and Gopala Dasaru. Although he does not belong to the guru parampare, he has greatly contributed to Dasa Sahitya, so it will not be wrong to include him as one of the Chatushtayaru. Any other relevant answers are always welcome.

But as stated before, according to Dr. G. Varadaraja Rao, this means except Purandara Dasaru all the others are included here. Instead of Purandara Dasaru, if we include Venugopala Vittala Dasaru then Dasa Chatushtayaru has some meaning, right?

If we call the three Yatis, i.e., Yatitrayaru and Dasadwayaru as a part of the first phase, then it would look like as if we have identified all the Hari Dasaru in terms of their existence period and the contribution made by them to Haridasa Sahitya. So, on the basis of the observations which have been the results of research work, there is no room for any further discussion on this topic.

Even in world of Sanskrit expertise, Madhwaru, Jayatheertharu and Vyasarajaru are known as Vangmayatrayaru. Even here they haven’t seen each other. There is a gap of around 200 years between them. How is it possible? We come across such ideas in abundance. So is it not our duty to filter out all the misconceptions and pass on the right ideas to the future generations?

VIJAYA DASARU:

Famously known as ‘Koosimaga Dasa’, Vijaya Dasaru had visited Manoniyamaka (the Lord) in Vyasa kaashi three times with a lot of vairaagya and there he received his ankitha ‘Vijaya Vittala’ from Purandara Dasaru who had come in his dreams. He became the first Hari Dasa of the 2^nd phase.

He was born in Raichur district, Manvi taluk, Chikalaparvi around 1682 AD. He has composed several suladis under the pen name (ankitha) Vijaya Vittala. All these works are a philosophical pursuit of God. He has put very complex philosophies in simple terms which can be understood by common man very easily. He has composed suladis on a variety of topics which include upasane, bimbaparoksha, moksha, antaranga nivedane, srushti prakara, kankanakaara, etc. As soon as he was given his ankitha by Purandara Dasaru, he composed a song which

Antaranga kadavu tereyithindhu llpall
entha punyadhaphala prapthiyayitho enage llanu pall
esudhina vayitho beega mudhre maadi
vaasavaagiddharu duralaralli

mosavaagitthu indhina thanaka thamasina
rashiyolage holi kaani sutthiddilla

There are nine doors (nava dwara) inside and nine doors outside. External happiness is because of the nine external sense organs (nava indriyagalu). In today’s materialistic life, if you look into your soul, inside your heart, you can see the image of the Lord (bimba) only if you have enough punya. And for punya, Dasaru says it is important that the mind is introspective. Only then it is possible to have the darshan of the Lord. The Lord is present inside everyone but we can’t see him. When is the epiphany of the Lord? Dasaru says, before the darshan of the bimba roopi paramatma, the valve of the heart is not only closed but it will also be locked with sins which are nothing but bad elements like arishadvarga and navavidha dhwesha. Till now bimba is covered with a heap of ignorance. And we should have the capacity to free ourselves from this.

Gurukarana vembantha keelikai dhorakithu
harikaruna vembantha shakthiyindha
parama bhaagavathara sahavaasadhalli pogi
hari smaraneyindhali beegava thereda ll2ll

As it is rightly said, ‘Guruvina gulama naguva thanaka dhoreyadanna mukuti’, it is important for an achiever (saadhakaru) to have a guru and follow his orders (For a lady her husband is her guru and she should worship the Lord inside him). It is possible to find such a guru only by the grace of god. Only if he wishes we can get a guru. Otherwise, even if we offer a golden shield (kavacha) to guru’s brindavana, we will not get his anugraha. But, we are not supposed to leave it to him totally. But it is difficult to find parama bhagavataru, who are veera vaishnavaru. Once we find someone like that, we should accept them as our guru and have upadesha of Gayatri Mantra, Rama Krishna Mantra, Ankitha Nama japa, etc. which  are locked. Open the lock using the key and try finding God who cannot be seen otherwise. Obtaining this key should be the main aim of achievers (saadhakaru).

Baththikakkadavemba jnanadeepa
jaththagi hidakondu dwaravane pogalu
etta nodidaraththa shrungaara sadhana
suththaliddavarella palaayanavaadaru ll3ll

Naamajapa is the only way to see God who is hiding inside our heart. As this naamajapa increases, we get rid of the bad elements like arishadvarga and navavidha dwesha. For example, as we do naamajapa, the darkness in our hearts is replaced by the light of knowledge. It is possible to see God only after this enlightenment. So dasaru says, the main goal of our life should be to achieve this enlightenment.

Horage dhwaaravu naalku olagaidhu dwaragalu
purada dwaaraadige pranaadhi jayaroo
miruguva Madhya mantapa koti raviyanthe
sarasijanaabhanaa aramaneya sobagu ll4ll

God has many layers surrounding him in our heart. In the first 4 layers, there are 4 doors. As we cross them, we again find another 5 doors. After that, there is a lotus. Jnanis say that, the supreme Lord resides inside this lotus. In each of the 9 doors, Bharathipathi (pranadevaru) resides in 9 different forms. And to be blessed with his grace, it is important for us to pray to the Lord inside Bharatiramana Mukhyaprana at every step. There is a big palace in the centre of our heart. Inside this palace, there is a golden mantap. And that is where the supreme lord resides. Having the darshan of God is the real essence of our life says Dasaru.

Swamoorthigana Madhya sachchidhanandhaika
rameyadharadhindha laalingyaththedee
kamala jaadhigalindha thuthisi kolutha hru
thkamala dholagirdha VijayaVittalana kande ll5ll

If one ask how is the Lord, who has brightness equal to that of crores of sun (kOtisurya), we can say that Sat+chit+ananda+atma is very versatile. Does that mean he is alone? No, goddess Lakshmi (Rama devi) is there along with him. Sita Devi is always with him. Never should we think that He is alone. We should always pray to Rama samethanaadha pashchima Ranga. Rama, Bramha, MukhyaPrana, Garuda, Shesha, Rudra, Indra, Kaama and all the Tatvaabhimaani Devatas are among the others who reside with Him. The supreme Lord lives inside each of them in different forms but with the same brightness (teja). All the devatas are always eulogizing Him. Dasaru says, I had the Darshan of the Bimbaroopi paramatma who is inside the Tatva abhimani Devatas, MukhyaPrana Devaru, Rama Devi. He has penned down his experiences in the form of a song. Here, Dasaru gives us an important message, that after reading this we should also think in a similar manner so that even we can have the darshan of the Bimbaroopi paramatma.

Vijaya Dasaru has composed several kruthis, suladis, Keshavanama, etc. He has given Haridasa Dikshe (Ankitha) to many people. Gopala Dasaru, Hayavadana Vittalaru, Venugopala Vittalaru and Mohana Dasaru are some important Dasaru among them. Vijaya Dasaru has thus helped in the growth of the Dasa Parampare.

GOPALA DASARU:

GopalaDasaru is remembered for two things – one, he is the chalapratime of Vijaya Dasaru and the second is the Lord Dhanvantri.

Enna binnapa kELu dhanvaMtri dayamaaDu

 saNNavanu iva kEvala ||pa||

bannabaDisuva rOgavannu mOchanE maaDi 

chennaagi paalisuvudhe karuNI ||a pa||

When Vijaya Dasaru directed him to donate 40 years of his life-span to Srinivasa and revive him, Gopala Dasaru immediately complied and thought it to be his guru dakshina to Vijaya Dasaru, which helped in bringing out a philanthropic book. That is when this song was written.

Gopala Dasaru says, Hey Lord Dhanvantri please listen to me. He is too young and is suffering from severe stomach ache. Please cure him.

aarOgya aayuShya aishvaryaveMba ee

mUru vidha vastungaLu

naarayaNana bhajakaraadavara saadhanakke

pUraNavaagippavo

ghOra vyabhichaara paraniMda para viththaapa

haaramaaDida dOShadi

daridraraaguvaru ee mUru vidhadiMdali

kaaraNanu nIne duShkarma parihariso     ||1||

It is not possible to worship God if we do not have good health, wealth and life expectancy. And to have all these we should be free of vyabhichara, paravittapaara and paranindane. If we do not have these three qualities in us, we will never face poverty (daridraya). Dasaru says, you (lord) are the sole reason for all this. So, I request you to free him from this sin. This applies to us also.

vasumatiya mElinnu asura janare bahaLa

vashavalla kaliya baadhe

bisiliMda pIDitavaadha sasigaLaMte

shishugaLu naa vippevu

asuraari ninna karuNaamRuthadha maLigegaredu

kushadhali paalisuvado

kesariMda kesaru toLedaMte karmada pathavu l

asunaatha hariye salaho, swami ll2ll

Hey Lord, there are many people on this earth who have been afflicted by kali. As the tree dries up due to sunlight, similarly all of us are suffering without your mercy. We are covered with heaps of sin, please free us from all our sins by showing mercy on us.

anyaranu bhajisadale ninnane bhajisuththa
ninna cinhegaLannu dharisi

ninna naamOchcharisi ninnavara nenisi

ninniMda upa jIvisill

anna aarOgyavu alpavoo aage innu

anyarigea alpariyabEke

ninna saMkalpa bhakutaranu pOShineMbo

ghanna birudannu uLuho swami  ||3||

Hey Lord Dhanvantri, I pray that we are always devoted to you, we always adorn your mudras – Narayana Mudra – shanka, chakra, gadha and Padma and we are always in the company of your devotees. Keep us immersed in your thoughts and do not keep us deprived of the food (anna), health (aarogya) and clothing (batte) in our next birth. Are you not bhakta paradheena? So please shower your blessings on us and keep us protected.

AadhivyaadhigaLu unmaadha vibhrama naanaa

Baadhe gauShadhavu nIne

ee dhAva karamaladhim sudhegaredhu

saadhugaLa paalisuvenee

mOdhabaDisuvi ninna saadhisuvavarige

shubhOdayaMgaLaneneedi/

aadarisi ivage thavapaadha bhajaneya niththu

saadhugaLoLirisi mOdhakoDu sarvadaa ||4||

Hey Lord Dhanvantri, since you are the medicine for all diseases (bhavaroga Vaidya), please cure him and bless him. Keep us immersed in your thoughts, make us sing the praise of your glory, give us the company of your devotees and keep us happy.

ninnavarali ivage innu ratiyanekodo 

ninnavaraneMdu aridu

ninnapraarthiside naananyarige alpariye

 enna paalisuva doreye

ennamaatallavidu enna hiriyara maatu

 mannisabEku karuNi

anaMta guNapUrNa gOpaala viThala

 innidage paalisuvado swami ||5||

Gopala Dasaru says, though he had insulted my guru in the past I request you to bestow your blessings on him so that he does not repeat it. I do not pray to any deity other than you for our upliftment. This is not my prayer, this is my guru’s order to give ayurdaana to him. So please protect him.

You are infinite. You have protected the Gopalakaru. You are Gopala Krishna. Hey Vittala, since this prayer of mine is also the prayer of my guru, please bestow your blessings on him without any delay and please uplift him. He offered 4 jowarrotis (bhakkari) to the Lord and gave it to Srinivasa as prasada. The latter ate a little piece from each bhakkari.

Modala bhakkariyalli rug veda
eradane bhakkariyalli yajurveda
moorane bhakkariyalli saamaveda
Nalkane bhakkariyalli atharwanaveda

He gave the bhakkaris to Srinivasa after chanting the above written lines and Srinivasa immediately regained consciousness. Later on, Jagannatha Dasaru gave the world a marvellous work named ‘Harikathamruta Sara’ which is the essence of the vedas as a mark of respect for his guru.

Note: Is it possible to give ayasudana? If yes, how? Who will give us the answer? What is the procedure to give ayasudana? Who will tell us? So are we supposed to accept whatever is said before? Who will give us the right answer?

Murariraya and Venkamma were a poor Brahmin couple living in village Mosarakallu in Deva Durgataluk, Raichur district of Karnataka were blessed with four sons. Bhaganna, the eldest among them, is the hero of this story. He was born in 1722 AD. When his brothers Dasappa, Seenappa and Rangappa, were young their father, Murariraya died, leaving his family helpless and destitute. Now the responsibility of the family came on Venkamma. She somehow managed to perform the upanayana of Bhaganna and got his gayatri mantra upadesha done. From then on, Bhaganna did gayatri mantra japa daily with full concentration and mastered it. He was capable of predicting the future of a person for the next three births. This is true for everyone if we try.

Then, they started their stay at late Uttanuru Sri Venkappa’s place. And with the grace of Lord Srinivasa, Bhaganna started composing songs with the pen name Venkata Krishna and also went on yatre to Kashi. Later on, Vijaya Dasaru bestowed his blessings on him and gave him the ankitha of ‘Gopala Vittala’ at the mangaraya temple of Adoni. From then, he became the representative of Vijaya Dasaru.

He bestowed his grace on Venkataramaarayya, Srinivasacharya and his three brothers. He used to visit Tirumala every year for the 'Brahmostvam' of Lord Sri Venkateshwara along with his guru. It is said that even though Sri Gopala Dasaru had travelled all over India, and composed songs in Vittala's name, he had not visited Pandharapura. One night, he dreamt that Panduranga came and told him 'Ale Nagi', complaining about GopalaDasaru's failure to visit Pandharapura. That is when he composed the song ‘Neela kudhureyaneri shaalu tonkakka suththi’, apologising for his inability to have the darshan of Panduranga and visited Pandharapura. In 1762 on the eighth day of the dark half of the lunar month of Pushya of the year Chitrabhanu, laid down his mortal body. He was also called Suladi Dasaru.

 

VENUGOPALA VITTALARU:

Venugopala Vittala Dasaru was popularly known as ‘Panga Naama Thimmanna’. He belongs to the erstwhile Aadavani of Bellary district which is the modern day Adoni of Andhra Pradesh. He was born to Rukmanna couple in Yadavagiri. Rukmanna had three children out of which, the eldest child was Hire Thimmanna, the second child was Chikka Thimmanna and the youngest one was Nagappa. The second of the three children, Chikka Thimmanna is none other than Panga Naama Thimmanna.

Chikka Thimmanna had served as the Diwan in Nawab Aadavani Vasaalat Jung’s court. Ever since he met Vijaya Dasaru, the latter always camped at his place whenever he visited Aadavani. On one such occasion, Venugopala Vittala Dasaru’s mother tells Vijaya Dasaru that whenever you visit our house my son loses interest in his work. She also expresses her concern saying that one day he might lose his job. On hearing this Vijaya Dasaru immediately leaves. And the next time he visited Aadavani he stayed somewhere else. On hearing this Thimmanna Dasaru went to Vijaya Dasaru, apologised to him and asked him for an ankitha. Vijaya Dasaru, then gave him his identity (ankitha) – Venugopala Vittala and made him a Haridasa.

Note : Why did Vijaya Dasaru call him Panganama Thimmanna?

When he was asked so, we get a chance to know what his answer was. Thimmanna in his previous birth was Vaikunta Dasaru of Beluru. He had rendered invaluable service to Lord Keshava and procured his blessings. And due to this Vijaya Dasaru said that he could see three naamas on his face.

He has also written a number of songs and suladis. He left for his heavenly aboard in 1738 -swadhari samvatsara, vaishaka maasa, shuddha bidige, somavaara.

As stated before, in his previous birth he was none other than Vaikunta Dasa. There was a boy named Nanjunda who helped him. It is said that, satisfied with the dedication of this boy, Dasaru warded off the unnatural death of the boy and gave him an aayurdana of two years. But after sometime, Nanjunda died. And later, when Vaikunta Dasaru took birth as Venugopala Vittalaru, the same boy took birth as Kalluru Subbanna and received an ankitha – Vyasa Vittala, from the former at Mangaraya (prana devaru) temple with the blessings and anugraha of Vijaya Dasaru. Because of this, even today, i.e., till the 21^st century, the haridasa parampare has been growing successfully. Hence, there was no opposition when Venugopala Vittalaru was included in the Dasa Chatushtayaru.

Another reason to call him Dasa Chatushtayaru: Gopala Dasaru and Venugopala Vittalaru were both the disciples of Vijaya Dasaru. The guru had sent Srinivasacharya to Gopala Dasaru for aayurdana. Similarly, he had sent Kalluru Subbanna to Venugopala Vittalaru for ankitha pradana which another strong reason for his inclusion in the Dasa Chatushtayaru.

Therefore, including Venugopala Vittalaru instead of Purandara Dasaru, will make it more meaningful and also there will be no scope for any debate.

JAGANNATHA DASARU:

Born with the grace of Lord Srinivasa to Narasimha Dasaru and Lakshmakka, during 1650 Kilaka nama samvatsara shravana shuddha Dwitheeya, i.e., on 27-1-1728, Srinivasa grew up to be an expert in several languages.

He did his schooling under the able guidance of Sri Varadendra theertharu and the other pandits of Mantralaya for 12 years. He grew up to be a very great scholar, very well versed in all the great Dvaita works. He was recognised as ‘aacharya’ in the vidwatsabha.

Is it not very common among Madhwas to add ‘aacharya’ behind their name or other people calling them aacharya? The Yatitrayaru held the real authority to this. This was not the case with the Advaithis and Vishishtadvaithis. (Means they do not suffix 'Aacharya' behind their names). But every other Madhwa - whoever it is - cook, pundit, lecturer (upanyasakaru) - they still use the said suffix. We hope this culture does not continue. To stop this tradition Purandara Dasaru has composed a song which goes like this:

Aachariya rembuvara ivara nodi ||pa||
aachara ballavare aachariyaru ||a pa||

Aa endare ati tatvava tilidavaru
aadhulida mathadhwamsa maaduvaru
atithi abhyagatharige annavanne ekkuvaru
aayutha vruttiyanne maaduvaru ||1||

Cha endare chaanchalaatmavanne alidavaru
chennagi vedha shastravanne odhidhavaru
chalane ellade guruhiriyarige eraguvaru
chaanasa bittavaru aachariyaru ||2||

Ru endare runava maadadiddavaru
ripumithra samarendhu kaambuvaru
kaavya souvarnavanu mruttikeyendu noduvaru
ramaadhava purandara vittalana ballavare aachariyaru ||3||

Now tell us can we call them acharyaru? Definitly not. Is it not enough to call them by their name with respect?

Once when Dasaru was living in Manvi, Vijaya Dasaru visited the place. The latter had heard a lot about Srinivasacharyaru (since he was a scholar). Once, when dasaru was going for dainandina karya, Srinivasacharya’s house was on the way. So he visited him and invited him for the function. But Srinivasacharyaru did not like Vijaya Dasaru. After naivedhya, Dasaru again sent word for Srinivasacharyaru. In order to avoid Dasaru, Srinivasacharyaru sent a message saying that because of stomach problems he had already taken lunch. On hearing this, Vijaya Dasaru said God’s wish.

Eventually, as per god’s wish, Srinivasacharyaru developed intense stomach problems which grew worse by the day, finally reaching unbearable proportions. Srinivasacharyaru went to Tirupathi and Ghatikaachala. None of this proved to be of any avail. At last, the epitome of mercy, Sri Raghavendra Swamigalu, appeared in his dream and told him that the cure for his problems lay in surrendering to Sri Vijaya Dasaru and seeking his blessings. Soon after this, he goes to Chikalaparvi, apologises to him and seeks his blessings.

Vijaya Dasaru sent him to Gopala Dasaru since his life was coming to an end. The former learns about his untimely death and does not interfere. Another reason is that Vijaya Dasaru was about 54 years of age at that time. And Srinivasacharyaru needed 40 years which only Gopala Dasaru had also he had already donated two and a half years to Keshavachar and a few others. As per the orders of Vijaya Dasaru, Gopala Dasaru donates 40 years to Srinivasacharyaru.

As soon as Srinivasacharyaru was free from his pride he requested for an ankitha from Gopala Dasaru. Gopala dasaru gave him Haridaasa Deekshe and directed him to Pandarapur for ankitha. There while taking bath at the Chandrabhaga River, Srinivasa found a stone bearing the words "Jagannatha Vittala". He thought that it was the wish of the Lord, Jalantaryami Sankarshana roopi paramatma and accepted it as his ankitha. From that day, he started composing devotional works with that ankitha. He became renowned as Jagannatha Dasaru.

From then, he became a renowned Haridasa and dedicated all his time in singing the praise of the Lord.

1. Harikathamruta sara – wrote a work in bhaminishatpadi.
2. Tatva suvvali – contains 1200 padyas.
3. Phalavidu baldudake.
4. Several suladis like Nrusimha suladi and many Devara namas.

Thati toti nibhakayo

 jagannatha vittalayya vitalayya
nee karunisade nirakarisalu enna saakuvaryaaro
dayapara muruthe

vitalayya vitalayya

He started singing the above lines. He lived for 82 years and in 1731, shukla nama samvatsara bhadrapada shuddha navami, Sunday night at 8:30 he left for his heavenly abode.

There is a place dedicated for him in Manvi, where he had written Harikathamrutasara.

TatvaSuvvali:-

TulasiStotra

vrundavani janani vandisuve satataja
landharane rani kalyani
kalyani Sri Tulasi
mandire enage dayavage ||1||

Sri tulasidevi Manmata lalisu jaga
nnatha vittalanna charanajja jaga
nnatha vittalanna charanabja hrudayadi
neetore nityaa krupeyinda||8||

Similarly, he has composed Bramha Deva Stotra, Vaayu Devaru, Rudra Devaru, Navagraha, Vinayaka, Rukmini Vilasa, Dasavatara Stotra, Venkatesha Stotra, Srinivasa Stotra, etc.

1. Duritavana kutari durjana kulavairi sharanagata vajrapanjara kunjara||

mantra tulya vaada nrusimhasuladiane kaeepsita koduvantaddagide.

2. Phalavidu baldudake sirinilayana gunagala tilidu bhajisuvude||pa||

This line tells us that, our life is fruitful only when one understands God and sings in his praise.

sochita karmagala acharisutabalu neecharallipogi yachisade

khecharavaaha charachara bandaka mochaka nahudend yochisutippude||1||

Human beings always do only what they feel is right. We should not depend on anyone for the basic necessities of our life. The person who thinks of the Supreme Lord (bandha mochaka) whose vehicle (vahana) is none other than Garuda himself, that person’s will always stay happy. Dasaru also says, it is important for one to do the nitya karma – snana, sandya, japa, tapa, dana, dharma, adhyayana, adhyaapana, teerthayatre, swaadhyaaya, etc.

nichcha subhakutiya achyutananghri galarchisi mechchisu techcharadee||

tuccha vishayagalig ichchaisade  yedruchchha laabhadim prochchanaguvude||2||

Dasaru says that Sri Vyasa Theertharu said “Amala Bhakthishcha tat saadhanam” meaning it is not enough to have only devotion but your devotion should be pure – “nishchala subakthi”. Nobody in this world can take His place. So he is irreplaceable (achyuti). We should always worship His feet. The one who is content with what he has, is the one whose life is worthy (saarthaka).

bigida kantadim drugbhashagadim nagemogadim romagalugido

mige santoshadi negedaduta naal moga nayyana guna pogali higguvude||3||

Worshiping god is an art. We should master this art up to that extent where we are mesmerised by Him and unknowingly we have tears in our eyes whenever we think of Him. Have we come to that level? We should shout, laugh out loud and dance when we think of Him. This is the true character (lakshana) of a devotee. The one who experiences this, his life is Phalavidu Baldudake. Dasaru says, You are my companion during loneliness.

pannagaachala susannivaasa paa vanna charita sadguna bharitaa||

janyajanaka laavanyaa neka jagannatha vittalaa naanyapa nembude||27||

The Lord who is Shesha shayana, resides inside our heart. We should know his characteristics, his qualities, we should know that he is the Lord of this universe – Jagannatha. He is none other than our bimba, the Lord who resides inside our heart. If we believe this our life is Phalavidu Baldudake.

In this kruti, which is a 27 stanza nakshatra maalike, dasaru has talked about Madhwaru’s panchabedha, taratamya and siddhantha pratipada. How should we live to make our life fruitful? What should be our lifestyle if we want happiness? Dasaru has given the answers to all these questions in this kruti and also he has told that with this we can have the blessing of God. Should we not try and practice all these in our life?

Sri Krishnarpanamasthu

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