PURANDAROPANISHATTU

My dear respected readers, this is an auspicious month for our Madhva Prapancha  (the Madhva community). We gather to celebrate the  Dasashrestha  and  Dasavarenya ,  Sri Purandara Dasaru. He is not merely a Guru in the Madhva Parampara, but a globally acclaimed saint revered for his monumental contributions to Vedic literacy and Carnatic music. His teachings do not reside in dense  Granthas  (scriptures) or complex  Gadhyas  (prose), but in soulful, rhythmic verses that continue to attract the world. His works are the very foundation of what we cherish today as  Dasa Sahitya.

Understanding Dasa Sahitya 

What exactly is  Dasa Sahitya? By definition,  Sahitya  is the harmonious union of Vyakarana (Grammar) and Shabda (Vocabulary), structured to house a profound  Artha (Meaning) that carries enduring Truth and Emotion. Why is this specifically called "Dasa" Sahitya? It is not simply because it was curated by a Dasa; there is a deeper spiritual reason.

In contemporary discourse, the term "Dasa" is often misunderstood as a disparaging label implying a low-status servant. However, this is a profound misconception. Far from being a term of social belittlement, "Dasa" signifies the most elevated state of the Atma (Soul). True Dasatva is not forced servitude; it is Sharanagati (Absolute Surrender) to the Divine. While a "servant" works for a wage, a  Dasa  acts out of an enlightened recognition that the soul’s inherent nature is to be an instrument of  Sri Hari  . It is a title of spiritual sovereignty, marking a soul that has liberated itself from the ego to find its purpose in the service of the Ananta (the Infinite).

The Crisis of Faith and the Mandate of Dharma 

Today, we stand at a critical juncture, swept by the relentless tide of modernity and Science. When our Acharas (traditions) or Vicharas (concepts) are questioned by the younger generation, it is often framed as a search for "logic". However, this shift often pulls us away from Astikathe (Theism) toward Nastikathe (Atheism). The poisonous notion that there is no God, no Dharma, and no accountability for Paapa (Sin) or Punya (Merit) is gaining strength. This is not due to external forces only, but also because many who wear the "Mask of Theism" neglect righteous practice, making Dharma appear futile.

Our tradition declares, "Dharanaat DharmaH" — Dharma is that which sustains our very existence. The mandate is "Dharmo Rakshati Rakshitah" — Dharma protects those who protect it. The only antidote to this spiritual darkness is Jnana  (Right Knowledge). In the  Suvarna Yuga (Golden Age), peace and prosperity prevailed because every individual followed their Swadharma. Today, that "Golden Age" is ironically viewed as merely an "Olden Age" because greed and ignorance have led us to ignore our innate duties.

The Democratization of Divine Wisdom 

As promised in the Gita — "Dharma Samsthapanarthaya Sambhavami Yuge Yuge" — the Lord inspired the transformation of the wealthy merchant Seenappa Nayaka into  Sri Purandara Dasaru. Under the guidance of  Sri Vyasarajaru, he sought only the abode of the Paramatma through total detachment.

Recognizing that the Vedas were inaccessible in complex Sanskrit, he simplified the essence of the Upanishads and Puranas into the common vernacular of Kannada. These were not mere compositions; they were Spurane (spontaneous revelations). For instance, while performing Bhikshatane (wandering for alms), the sight of a blind dog struggling in a market inspired the famous Mundige (spiritual riddle),  "Kurudu naayi santhige banthantho," symbolizing a soul derailed by ignorance. When he asked for "Ragi," he was metaphorically seeking our Sadgunas (virtues), praying that we all become Yogya (worthy) and Bhaghyavantha (blessed).

The Path Inward: Surrender and Equanimity 

His compositions guide our gaze inward to confront Moha (attachment) and understand Mithya (the impermanence of the world) under the weight of Kala (Time). He urges us to "Know Thyself" and recognize that human birth is a rare opportunity for Moksha (liberation).

The ultimate proof of a soul's victory over the ego is the emergence of Dainya  (humility) and Samatva (equanimity). Having discarded his riches, Dasaru embodied the truth that a true Dasa has no sense of Kartrutva (doership) or Mamakaara (ownership). He lived as a Nimitta-matram  — a mere instrument of the Divine.

This total resignation transformed his life into a "living Kirtana". He inspired a lineage of Haridasas, including  Sri Vijaya Dasaru, Gopala Dasaru and  Jagannatha Dasaru. His mission remains clear: the final purpose of existence is to attain the Lord through sincere, self-effacing devotion.