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PURANDARADASA
INTRODUCTION
A study of several accounts on Purandaradasa indicates that an authoritative commentary

on his life is evidently inaccessible. What is available is laced with discrepancies and
alterations so much so that the basic details of his name, years of birth and death, time of
initiation period of discipleship, and moment of awakening are in contention amongst
scholars and historians.
Despite the fact that much is lost to history, the broader details of Purandaradasa’s life:
the legendary story behind his transformation; the meeting with his guru, Vyasaraya (also
known as Vyasatirtha); his settling in the town of Hampi in Karnataka during the reign of
Krishnadevaraya; his decision to become a Haridasa (slave of the Lord); his recognition as
through
the sangeetha pitamahah (grandfather of music) are clearly documented by means of legends,
folklore and inscriptions from his time. It is also generally accepted that he sang the praise of
the lord through his many folk songs, and eventually lived until his death in Hampi in
‘Purandara Mantapa’. pitamaha
EARLY LIFE: PURANDARADASA

Legend has it that
According to the legends, it was in 1484 AD that Purandaradasa was born Srinivasa
Nayaka, Krishna Nayaka or Seenappa Nayaka to Varadappa Nayaka and Savithri. He was
born in Purandaragada, a town near Pune in the state of Maharashtra, in a Kannada-speaking
family. However, there is another study that claims Purandaradasa was born in Shimoga,
Karnataka before his parents moved to Purandaragada. The latter is not supported by many
researchers. Whether or not Purandaradasa was born in Karnataka, his prowess in the
was
Kannada language is owing to the fact that the region of Purandaragada was under the South-
Indian rulership of the Great Chalukyan Empire. It is, however, to be noted that the birth of
Purandaradasa did not come easily.
The birth of Purandaradasa was a much longed for event in his family.
Varadappa, a pawnbroker and jeweller who dealt in diamonds and precious stones, was
renowned for his wealth and riches in the state. He and his wife were childless. Although
they desperately longed for a child, they continued to remain childless for many years.
However, their relentless prayers to Lord Srinivasa, the presiding deity of Tirupati eventually
bore fruit in the form of a son. As a gesture of gratitude to the Lord, they named that son
‘Srinivasa.’
Education and learning began at an early age for Srinivasa. Not only was he schooled in
conventional studies of Sanskrit, scriptures and Vedic shastras but also in the fine arts of
dance, music and theatre. This was certainly good grooming for Srinivasa’s later life as a
Haridasa. In the meantime, however, he was the son of a wealthy merchant.Seems incomplete
As he grew, Srinivasa was not fascinated by the riches and opulence he was heir to. In
fact, he spent liberally on charitable donations and gave generous religious offerings.
However, as the son of a wealthy merchant,
Nonetheless, the powerful influence of his father steered Srinivasa towards the path of
materialism, and he quickly picked up the tricks of Varadappa’s trade. Indeed, Srinivasa was
so shrewd in his dealings and astute in his transactions that he became notorious as a miserly
merchant.
As Srinivasa was engaged in the family trade, his parents thought it advisable to find him
https://mail-attachment.googleusercontent.com/attachment/…3GM-LdhXpDm3A3gPt1rS36YRw9BJ3ol3jnOpof89IOT2zbtAYA 19/07/19, 7T39 PM

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a suitable match. At the age of twenty, they wedded him to Gautami, a devout and virtuous
lady of humble upbringings. She was later renamed by Srinivasa’s family and came to be
known as Saraswathi. Years passed, and the couple had five children, four boys and one girl:
Varadappa (named after Srinivasas father), Gurappa, Abhinavappa, Madhvapati and Lakshmi.
During this time, Srinivasa was totally absorbed in the pursuit of wealth. His father,
Vadarappa, meanwhile breathed his last.
NAVAKOTI NARAYANA:
How his father passed away is not known. But soon after his death, Srinivasa inherited his
father’s fortune and adeptly took charge of the family business. His prosperity grew by the
day. His business acumen allowed him to expand his trade, and he soon became known as an
expert appraiser of diamonds and other precious stones. It is said that he dealt with the nobles
of Bijapur where the rule of the Nizam prevailed. He also frequented the capital city of
Vijayanagara where he often dealt with the aristocrats of the region. When Krishnadevaraya,
the reigning king, heard of his prowess, he was utterly pleased and ultimately conferred upon
him the title Navakoti Narayana, which translates as ‘the lord of nine crore gold coins’.
Navakoti Narayana was a laudable title, but in his lust for wealth, Srinivasa lost sight of
virtues and became extremely self centred.
How then did his life turn around? It is said that a saint takes birth on the earth plane to
accomplish a particular purpose. Some are aware of their sainthood from the moment of their
birth, while others live as we do, fighting against the very same weaknesses as an ordinary
human being. The life of Srinivasa serves as an example of how humans can evolve to
achieve sainthood.
Assuming that this was the case with Srinivasa, an incident occurred in his life that acted
as a catalyst, altering the very course of his life. The legends call it “The Nose Ring
Episode.”
THE NOSE RING EPISODE— WHEN THE LORD VISITED SRINIVASA:
Upanayanam
One day, a Brahmin living in abject poverty came to Srinivasa accompanied by his
grandson. In need of money for performing upanayama - sacred thread ceremony of his
grandson, he implored Srinivasa for financial assistance and pleaded hopefully. Srinivasa,
penny- pincher that he was, waved him off. But the Brahmin was persistent; his need was
pressing. Every day for six months, the Brahmin stood at the door of Srinivasa, praying with
folded hands. But Srinivasa’s heart was hardened; he felt nothing.
At the end of six months, Srinivasa had reached the end of his patience. In a fury of
temper, he went to his coffer, picked out a few rusted coins that were no longer legal tender
and angrily threw one of them at the Brahmin. The Brahmin was visibly shocked. Agitated,
he left Srinivasa’s shop.
The Brahmin had clearly not foreseen the miser’s greed, but he was undeterred. He
walked around to the side of the shop, entered the house from the backyard and called out to
the household matriarch – Saraswathi. He implored her to contribute at least something
towards his grandson’s sacred thread ceremony. She, quite opposite to her husband’s
miserliness, was of charitable nature, but owing to the aristocratic cruelty of her husband, she
pleaded
had no financial liberty. She pled her helplessness to the Brahmin. However, he was
persistent and continued to beseech her for help.
Unnecessary commas
Suddenly, Saraswathi, was struck by a thought. She did have one thing that belonged to
her, and it was her’s to give. In an instant, she unfastened her diamond-studded nose ring,
removed it carefully and offered it to him with great humility. He accepted it gratefully. Then,
without a moment’s hesitation, he took it back to the shop and asked Srinivasa to either give

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him a good price for it or pawn it and give him its worth.
Srinivasa instantly recognised the piece as his wife’s jewellery. He locked up the nose
ring securely, asked the Brahmin to wait and rushed into his home. He called upon his wife
and as he had suspected, the ring was missing from Saraswati’s nose. He demanded to know
where it was. Fumbling with her words and unable to meet her husband’s angry eyes, she lied
to him saying that she had taken it off for cleaning. Reading through the lie, Srinivasa was
enraged. Wanting to chastise her further, Srinivasa insisted she show it to him.
Trembling in fear, Saraswathi left the room for her kitchen. She was familiar with her
husband’s wrath. Unable to think straight, in desperation, she prepared a bowl of poison. She
thought that wasthat
no there
other option but to end her life. But no sooner did she bring the bowl
thana sound!
close to her lips than came there Clang! It was so loud it startled her and she was
compelled to stop and peep into the bowl. To her utter amazement, out of nowhere had
appeared her nose ring –the one she had given away in charity to the Brahmin! What sort of a
leela of the Lord was this! Tears trickled down Saraswathi’s eyes in gratitude. With folded
hands she was thanking the Lord when the angry voice of Srinivasa called out to her:
“Saraswathi! Where is the nose ring? Show it to me right away!” Hastening, she picked out
the nose ring out of the bowl and rushed with it to her husband. up
Thoroughly shaken, Srinivasa asked himself, “Where did the nose ring come from? Did I
not securely lock it up in my treasury?” He rushed back to check, only to find it missing.
How could this be? And what of the Brahmin who had been pursuing him for six long
months. Where was he? He was missing, too!
Bewildered, he went back to the house and asked his wife to explain exactly what had
happened. Seeing her husband’s helpless confusion, she told him every detail of what had
transpired. As the events unfolded one after the other, like the onrush of waves hitting against
unexpected
unexpecting rocks, reality hit Srinivasa. It was the Lord himself who had been at his door.
There was no other explanation.
Restless, miserable and reduced to tears, he hastened back to the shop hoping to find the
Brahmin, but he was nowhere to be found. “Where did the Brahmin go; where shall I search
he
for him?” He cried. In desperation, he ran up and down every lane and bylane of his town
searching for the Brahmin, all the while calling out to the Lord, “Vitthala, Vitthala,” but to no
avail.
Profoundly disappointed, he returned back home.
This incident was the catalyst to Srinivasa’s quest for the divine. From this episode
forward, Srinivasa, renouncing his family title, began to refer to himself by his lesser known
name – Purandara.
DARK NIGHT OF THE SOUL:
The ‘Nose Ring Episode’ triggered in Purandaradasa remorse of such magnitude that his
rigidity and hard-heartedness softened to give way to a sweeter, gentler demeanour. Srinivasa
Nayaka, one whose sole purpose had been accumulation of wealth, now despised the very
thought of it. He, with his new name, had relinquished the life he had led until then. But he
was now overcome with repentance, guilt and grief.
Saraswati, who had longed for the day when her husband might come around and realise
the futility of the life he had led, was elated. She believed this remorse would put him on the
path of a spiritual life. However, as much as she comforted him, his conscience would not let
him be at peace. The thought that his anger and hurtful behaviour might have cost the life of
his wife, left him restless. The realisation that the Brahmin he had treated so poorly was none
other than God himself, that this very Brahmin had saved his wife, was eating him from

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within. He constantly lamented, yearning for just one glimpse of the Brahmin.
During this time, his wife is believed to have dreamed of the Brahmin who asked her to
convey to Purandara that if he renounced all his wealth and dedicated himself to the service
of the Lord, he could easily have sight of him. Purandara had to make a decision and so he
did. That very day, he renounced his wealth, his house, his belongings, his money and his
jewellery, and redistributed them in the name of Lord Vitthala. He took a vow of poverty and
left his home. From that day forward, he resolved to make his living by begging for alms and
went about singing the praise of the Lord.
It did not come as a surprise that Purandara became obsessed with the idea of pursuing
the Lord; he had been equally obsessed when, as Srinivasa, he had invested all his time and
money in profit-making. He had shifted his focus to attaining God. He did, however,
acknowledge the fact that it was his wife who had been responsible for his transformation.
She had brought him to the right path, one which embodied the values of beneficence and
detachment.
In one of his famous songs, Adaddella olite ayitu, namma Sridharana, honouring his
wife’s contribution to his transformation, Purandara sang:
Whatever happened is all for good;

It laid the path for serving Lord ’Shridhara’.
I shied away from holding a ‘Dandige, my head, I bent
in shame
Let the descendants of such virtuous wives grow in
thousands;
She persuaded me to hold a cane stick ‘O Lord.
I was feeling arrogant as a king to hold ‘Gopala Butti’.
Let the progeny of such wives be in thousands.

She persuaded me to hold ‘Gopala Butti’. Kannada lyrics transliteration needed
I was wandering like a monarch, ashamed to wear the
holy ‘Tulasimala,’
But the Supreme Lord Purandara Vithala made me
wear Tulasimala.
(Songs of Purandaradasa- A translation from Kannada into
English, 2011, p. 60)
With this declaration, Purandara, along with his wife and children proceeded towards
Pandharpur - the land of Lord Vitthala. It is said that on this journey, they had to cut across a
dense forest. Saraswathi, he observed, was anxious and became jittery at the slightest sound.
On asking, he found that she was carrying a golden bowl to use for serving Purandara, and
she feared robbers might attack them on the way. He asked her to unburden herself and throw
it away at once. He truly had turned over a new leaf. There are many such incidents that
legends speak of, but most important of all was the turmoil he was going through in his
fervent desire for just one glimpse of the Lord.
As the years passed, Purandara’s longing grew ever stronger. His desire for the vision of
God was intense, but despite his most earnest prayers, God, it seemed, would not relent. At
this seeming desertion by the Lord, he began composing poems and channeling his pain into
songs that begged for the mercy of God. This period of longing and yearning, we might call
Purandara’s- ‘dark night of the soul’.
Many of his poems speak of feeling helpless at his distance from the Lord.
In Illiralare, a poem addressing his longing and despondency, he writes:
I do not like to be here

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I am unable to reach there
O my Lord, please take me where you are.…
(Karantha, 2008, p. 197)
Baayilla expresses guilt at

In another poem, Binnahake Baalilla, Purandara pleads guilty of the futile life he had
been leading all along and seeks emancipation and acceptance:
I am guilt-ridden to the spirit

I have no face to solicit your favour, my father…
… With all my greed to accumulate more and more

and yet more and more
for my easy and lavish life
and my obsession with youthful rejuvenation
O, Purandara Vitthala, I am guilty to the core. I am
ashamed.
English, 2011, p. 93)
So profound was the remorse Purandara faced ,that, on another occasion, he could only
sound its depths through his composition Ishtu Papagala Madidde Saku:
I have sinned to the core!

O, Lord of creation, pick me up, I have fallen.
I was covetous,
I angered them, Krishna.
I did not repay my debts,
I deceived them, plundered them,
I reproached my brothers and my mother,
I revelled in pleasing my wife.…
… Knowingly, I have grown into a lout.

I beseech you: O Hari, lift me up, I have fallen.
Songs of Purandaradasa-
A translation from Kannada into English, 2011, pp. 103, 104
In another composition, he implores the lord as he sings Na ninnolanya beduvudilla

Yenna:
I will not beg anything from you, except,

Please dwell in my heart:
Let my head bow down to your feet,
But let my eyes gaze at you always;
Let my ears listen to your melody always;
Let my nose smell your Nirmalya, O Lord;
Let my tongue be praising you always,
Let my hands, too, worship you always,
Let my mind become merged in you always, and
Let my thinking be on you forever. O Lord, let me have
the company of devotees; O Lord
Purandara Vitthala, just grace me with this alone.
It is seen here that, once a pawnbroker and a wealthy merchant, Purandara had

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surrendered his wealth, title and life to the Lord. He had offered himself in service to Vitthala
in exchange for the darshan of the Lord’s darshan. But still his Master hid from him, and
Purandaradasa found himself going through what must have been a lonely and arid time,
often feeling miserable and exasperated.
And eventually, when his pleas were again seemingly unheard, in desperation and misery,
he sang his composition Karunakara Neenembuvudu:
I don’t know why people call you merciful

I do not believe it.…
… If you wish to salvage the eminence of your name
Shelter me at once, Purandara Vitthala.
English, 2011, p. 39)
But his ‘at once’ did not come until long years of yearning for the Lord had passed. One
account says that he lived in a state of abject melancholy for twelve full years. Crestfallen
and hopeless, at last he did finally have a vision, of his Guru Vyasaraya with a message to
seek him in Hampi - a place where once Purandara was renowned as Navakoti Narayana.
This period when he had a vision is believed to be between the years 1520-1525.
MEETING THE GURU: Unnecessary commas
Delaying his search, no further, Purandara immediately left for Hampi. On reaching there,
he headed straight to Vyasaraya. Although he had met him several times when trading, he had
not known that a day would come when he would seek him out as his redeemer. At his first
glimpse of Vyasaraya, Parandara became ecstatic, fell at the Guru’s feet and began to narrate
the trials of his life. Vyasaraya had known Purandara would come; he was waiting for this
dear disciple, and forthwith, embraced and accepted him as a Haridasa. That moment on onwards
Purandara would be called- Purandaradasa, Purandara who was the dasa- servant of the Lord.
Basking in the luminous presence of the Guru and rejoicing at a sense of solace and calm
after so long a period of misery, Purandaradasa blissfully began to sing and dance to his
impromptu composition, Indina Dinve Shubha divasa:
Today is the most auspicious day,

Today’s star is the most auspicious star,
Today’s yoga is the most auspicious yoga,
Today, I got the holy darshan
of the Lord Purandara Vitthala.
INITIATION BY THE GURU:
On meeting Vyasaraya, Purandaradasa expressed his longing for initiation. He had,

through twelve years of his so-called desertion by the Lord, understood that through his own
efforts he could not attain God, and that this very suffering had put him on the path to
meeting his guru. Purandaradasa’s yearning was palpable, and Vyasaraya, in his mercy,
blessed him with the means for self-realisation. Purandaradasa was initiated into Devara
Naam – the Name Divine.
Ecstatic with happiness, Purandaradasa praised the kindness and generosity of his guru,
for he had mercifully given him the medium by which he could attain God. In one of his
poems, as he says, the moment of initiation is his punarjanma- the moment of rebirth.
In his composition, Vara Guru Upadesa, Purandaradasa, sings in ecstasy,

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Having received initiation by my guru,
What more can I desire?
I have the company of Haridasas, servants of God,

What more can I desire?
…My entire clan is sanctified, what more?

With me is my father Purandara Vitthala
Ethereally glowing, radiantly like gold.
What more? What more can I desire?
English, 2011, p. 64)
Ceaseless was Purandaradasa’s praise for his Guru. He knew that, but for Vyasaraya, he
never would have had the blessed vision of God. He noted, with humility, the absolute
impossibility for any man to find a perfect guru through his own meagre efforts. The guru
always finds the disciple. On methods of worship, too, he says only a true master can
perfectly explain how a man should worship the Lord. Neither man’s own effort nor his
worldly knowledge yield results without the grace of God and Guru.
GREATNESS OF THE GURU:
On the greatness and grace of Guru, Purandaradasa sang the Vyasarayara charana kamala
darushanavenage, yesu janmada sukrutha phala dorakitho yenna
I got darshan at the Lotus feet of Guru Vyasaraya,

due to my good deeds in thousands of previous lives.
Thousands of generations of my family are purified.
I got the opportunity to worship the Supreme Lord.
Jnana (knowledge) without initiation by the Guru;
Yoga without initiation by the Guru;
Any deeds without initiation by the Guru;
will be futile, like the fasting of a snake.
Guru Vyasaraya kindly initiated me with the Holy Nam
of the Lord.
He informed me Purandara Vitthala is all Supreme
and thus, removed my fear of all past sins.
Since his Guru granted him the Name Divine, all his infatuation with materialism had
dissolved, and he could ceaselessly sing the Holy Name of the lord. In euphoric bliss,
Purandaradasa sang, “He, and he alone, the ever-merciful supreme Lord Vitthala, is the
father, mother, benefactor, protector – that, and everything.” For all of this, he gave credit to
the revelation given by his guru.
Purandaradasa greatly emphasised that guru alone is the redeemer; and none but he could
liberate the disciple. On the exalted status and prowess of the guru, Purandaradasa sang:
Hari munidare Guru Thappisaballa

Aadare, Guru munidare Hariyu Thappisalara
If the Lord is annoyed, the Guru can save you,

But if Guru is annoyed, even the Lord cannot you.
save
Further on, Purandaradasa, taking cue from the Holy Scriptures, reiterates the status of
guru.

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Guru is Brahma, the creator;
Guru is Vishnu, the sustainer;
Guru is Shiva, the destroyer:
Verily, Guru is the Highest Being.
I bow in reverence to Guru
Unfortunately, Purandaradasa says, gurus of such stature are rare; they can, verily, liberate
one from bondage of the cycle of birth, death and rebirth.
Just as the guru was dear to Purandaradasa, Purandaradasa was dear to his guru. It is
believed that Purandaradasa was one of the foremost disciples of Vyasaraya; he had won the
admiration of his Master which can be seen in one of the songs composed by Vyasaraya: ‘O,
if there be any Dasa, it is Purandaradasa.’
Soon thereafter, with the depth of his devotion and mercy of his guru, Purandaradasa
had
envisioned the Lord. Having the vision of the Lord and unable to contain his bliss, he
composed Badukienu;
I am resurrected; I am resurrected;
I am released
from the mundane birth-rebirth cycle …
… My father Purandara Vitthala,
the Supreme Lord, is firmly seated in my heart.
LITERARY WORKS:
In his writings, Purandaradasa identifies the need for the guidance of a perfect master, the
absolute importance of Naam, and the crucial value of Guru Bhakti. His literary works
recommend the most stringent practices- niyama; restraints- samyama; to be followed in
daily life for attaining freedom from passion- vairagya. His writing encourages knowledge-
at
based devotion, and the same time tackle prevailing social issues that restricted the worship of
God to certain classes alone.
Compositions of Purandaradasa referred to as ‘Keerthanas’ pertaining to the contexts

discussed above, can be broadly classified under four sub headings:
1. Keerthane - Devotional songs sung in a melodious, musical mode, praising the glory
of the Lord and His Naam, are usually referred to, ‘geethegalu’ or ‘keerthanes’.
2. Suladi – Devotional songs composed in simple language suitable for dancing with
instrumental music.
3. Ugabhoga – The detailed description of the metaphysical region – songs with
rhythmic prominence.
4. Mundige – Metaphysical songs composed in the form of allegories as a form of
challenge to the learned class.
KEERTHANES:
Devotional songs sung in a melodious, musical mode, praising the glory of the Lord and
His Naam, are usually referred to, ‘geethegalu’ or ‘keerthanes’.

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Most of the works of Purandaradasa are in the form of songs, keerthanes, and in the genre
of lyric poetry. They are all composed in his mother tongue, in simple Kannada language.
They contain the images and examples that can be seen in everyday social life. These songs
are composed with a sense of devotion, and for the easy understanding of common people.
Rhythmic and musical, they generally contain four lines each.
The beauty of Purandaradasa’s keerthanes is that they have the potential to generate in the
hearts of listeners a divine vibration of unique distinction, for they bear all the characteristics
of the science of music - sangeetha sashtra which leads to devotion.
SULADIS:
In the Haridasa literature of Karnataka, this type of devotional song bears a distinct style
of its own. Indeed, the use of suladi form is not found in any other Indian language.
Normally, verses composed in suladi form treat subjects such as life stories pertaining to
sacred legendary or religious beliefs, glorification of the gods, methods of worship, social
mannerisms and propriety, brief gists of the Upanishads philosophical meanings,
metaphysical experiences, and so forth.h
forth
Apart from Purandaradasa, gurus like Sri Sripadarajaswami, Sri Vyasarayaswamiji,
Kanakadasa and many other prominent Haridadas have all created many compositions
through the medium of suladi.
UGABHOGA: Haridasa
Similar to suladi, ugabhoga is another style of composing musical literature preferred by
Purandaradasa. Briefly presenting facts in one to two sentences is its notable distinction.
Interestingly, ugabhoga is not a music-oriented composition, but a form of religious literature
meant to be sung. Today, it is regarded as a ‘soulful division of music’ - a unique offering to
the world of music’ from the region of Karnataka.
MUNDIGE:
Mundiges are normally composed in the form of a riddle with hidden meanings that
cannot be easily understood by common people. The riddle is comparable to a challenge,
daring scholars and intellectuals to decipher its meaning.
Purandaradasa, Kanakadasa, Vijayadasa, Gopaladasa and others have displayed their

intellectual dexterity by composing such mundiges and presenting them to the scholarly class.
It is here that we can assert that Haridasas belonged to both the groups of Vyasa Koota and
Dasa Koota. For instance, in the poem ‘Maadu Dikkadalla,’ which translates to, “I was
unable to reach the palace or the peak of the palace as I was fleeing from two wives,”
interprets as the practitioner could neither attain the Lord nor reach the eye centre, for he was
troubled by old age and disease. It is poems such as these, in the form of allegories that
challenged the learned class to deduce their meaning, thus establishing Purandaradasa’s
stature as a Vyasa Koota. In contrast, his other poems were easily understood by the common
people, and thus, he was a Dasa Koota too.
The classification of Purandaradasa’s literary works into keerthanas, ugabhoga, suladi and
mundige clarifies why his verses and poetry do not follow a uniform pattern. As regards his
works, his nom de plume, Purandara Vitthala was given by his guru, Vyasaraya in the year
1525 AD. Purandaradasa is said to have composed four hundred seventy-five thousand
(475,000) songs. Corroborating the number, in one of his suladi, the count can be clearly
calculated. Intu naalku laksha eppattaidu saavira krutiyu
Thus, with the grace of the name of the Supreme Lord,
Purandara Vitthala (Kanthu Janaka), with the blessings
of Guru Vysasraya muniji,

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Was I made to write, with pleasure and with
understanding of the scriptures, about four lakh
seventy-five thousand verses.
In this verse, Purandara Vitthala writes that he has merely been an instrument. His Guru
and God have been acting out through him and that has been how he has managed to create
an extraordinary number of poetic compositions in one lifetime.
Legends say that his extempore songs were prudently written down by his youngest son
Madhwapathi on a slate, using chalk, and later inscribed on palm leaves during his leisure
time. It is unfortunate that an oeuvre of such monumental scale was destroyed, probably due
to the invasion of Vijaynagar in 1564 AD when the capital city of Hampi was reduced to
dust. It might also have been due to natural calamities or termite attacks. Regardless, the
distressing fact remains that most of it was lost, and today, only 1,200-1,500 keerthanes are
available.
Most of the keerthanes still extant sing of devotion, morality, ethics and compassion for
all living beings. Similarly, the praise of Udupi Krishna finds mention in many of his poems.
That aside, few of the available keerthanas also stand testimony to the progress he achieved
on progressing internally. Experiences: ‘anubhava’ of sound- ‘nada’ and light- ‘jyothi’ find
clear mention, too. When it is known that less than point five percent of Purandaradasa’s
work is still available to us, that several thousand spiritual poems were destroyed, one can
only lament the inestimable loss.
Purandaradasa greatly enhanced and enriched the system of Kirtana. Well-versed in the
art of music, he made musical compositions of all his poetry that are sung even today. He is
additionally said to have produced Pillari-Gite —a collection of musical exercises for young
children. Further, he has written other original works, Draupadi, Vastraharana,
Sudamacharitra and Paratatvasara, which to this day remain unpublished.
Purandaradasa travelled through the whole of India singing his folk songs and awakening
many souls.

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TEACHINGS
Purandaradasa had personal experience of the vulnerability of humankind. He had closely

observed the flaws that men are susceptible to and had analysed them from multiple angles.
Without fear or favour, he wrote against the prevailing social systems, practices and dogmas
dominant in his day. He condemned the unrighteous and decried unjust traditions in the
harshest terms He also openly ridiculed hypocrisy. With conviction, he asserted the sole path
for liberation to be simran and dhyaan of the Lord (Hari), naam to be man’s true redeemer in
the yug of Kali, and Guru as the one authority to pass it on to the disciple. Thus, he has
effectively included all prerequisites for liberation in his poems.
Hari, Krishna, Narayana, Mahadeva, Giridhar Gopal, Vitthala: call Him what you will,
there have been countless different names given to the Lord at different times in history.
In Purandaradasa’s case, every one of his poems ends with an appeal to the Lord, whom
he refers to by his pen name, Purandara Vitthala.
It is pertinent to note, however, that because the teachings of Purandaradasa were

conveyed in lyric form, they cannot be interpreted rationally; much of their content is
transmitted musically and is thus untranslatable. Suffice to say he spread the fragrance of his
teachings liberally, travelling the length and breadth of the country singing of God’s Name.
,
This section lists those poems which can offer the most insight into and the clearest
understanding of the teachings of Purandaradasa.
RIDDANCE OF KARMIC DEBTS
In reference to the paying off of karmic debt as impossible, Purandaradasa, conversant as

he was with Vedic scriptures, beautifully interprets the omnipotence of the Supreme Lord as
depicted in ‘Harivamsha’. In his translation of a sloka from the Chandogya Upanishad, he
explains the enormous burden of karma to the common man:
1. Sanchita karmagalananta kotigalu

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The burden of Sanchit Karma is in endless crores,
In endless crores, Praarabdha karmas too are stored,
Likewise, Aagaami karmas are in endless crores,
Where then is liberation without grace from Lord
Purandara Vitthala?
NAAM- THE REDEEMER
Since it is impossible to get rid of one’s accumulated karma, Purandaradasa lays out a
simple method for earning the grace of the Lord, and ultimately, liberation in these
compositions:
2. Maanavanu Krutayugadi maadabeku tapavanu
In Krutayuga, aspirants to God do tapas,

In Tretayuga, knowledge of devotional is the way,
In Dvaparayuga, Yajna and Yaga is the order
While in Kaliyuga,
meditation and the constant praise of Lord Purandara
Vitthala
is the only way to Grace.
3. Kali yugadolu Harinamava nenedare
In Kaliyuga, if you merely contemplate on Naam,

You elevate yourself from bondage.
Thus, pursue the worship that is simplest.
Kindly Lotus-in-the-naval Lord: think of Him, O mind.
…
Unaware am I of sacred bath or Silence,
Say they; Neither am I learned in the ways of
meditation,
Nor of Janaki’s spouse, nor Dasaratha’s children,
Nor can I even think of the divine flute-holder when in
contemplation,
I know not the offering of flowers nor of praise.
I am unworthy.
Do not worry, Purandaradasa,
Simply contemplate upon Achuthananda,
Govinda, Mukunda, with immense regard.
I know not Japa nor the nature of intense tapas,
I do not know the method one should use to fast.
O Purandara Vitthala, Utmost in Supremacy,
I will contemplate your name alone forever.
(Narayan, 2010, p. 29)
4. Rama nama payasakke Krishna nama sakkare
To the porridge we call Ram Nam,

Add the sweetening of Krishna’s name,
Then add Vitthala’s name as ghee,
And relish, smack your lips in pleasure.…

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As wheat, procure integrity,
And grind it in austerity’s grim mill,
Make of simplicity so pliable a dough,
That you can press it into noodle strands.
In the vessel of your heart,

Simmer slowly this dish of devotion,
Cook it with your wisdom,
Pour it on the platter of the mind,
… And relish, smack your lips in pleasure.…
Thus, ecstatic bliss and fine fulfilment will prevail,

Satisfying sounds will come forth
As you contemplate the bliss of Guru’s form:
O, Purandara Vitthala, the most exalted.
(Narayan, 2010, pp. 106, 107)
5. Harinaamadaraginiyu haarutide jagadi
A beautiful parrot called Hari Naam flies free in the

universe.
Devotees of the Lord are spreading the net (to catch it)
The beautiful parrot called Naam will swallow the cat
called anger,
Will eliminate the tiger of our so-called problems;
Nurtured, as it should be, in the heart of love, this
parrot, Kannada transliteration of lyrics needed
Will protect all in time of calamity.
The seekers need not worry over thieves (obstacles on

the path of seekers).
The parrot’s flight will knock out any adversaries,
Chase the very angels of death away
And then, to where the Lord Supreme abides will lead
us.
How can I describe the power of this parrot?
In its tiny stomach rest the fourteen realms (entire
Universe).
O worship with devotion such a tender little parrot,
And remember the creator, Lord Purandara Vitthala.
(Gururao, 2001, p. 588)
6. Ramamantrava japiso hemanuja
Remember Rama Naama, O mortals.

Why waste yourself in chanting other mantras?
Lord Shiva recommends this mantra to his consort.
This mantra can be chanted by the lower caste,
The upper caste, too, can repeat that mantra;
The thunderbolt that strikes against the mountain of our
sins,
That mantra is the easy way to Moksha.
With love and devotion, Rama Naama is, indeed,
The mantra practiced daily by the Saint Ananda
Teertha.,

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Like the full moon in the middle of a dark sky full of
stars,
Lord Purandara Vitthala saves all those who surrender.
(Karntha, 2008, p. 35)
7. Neenyaako ninna hangyaako
Why you, why your obligations?

It started as the ceaselessly repeated chanting of ‘Mara,
Mara’ –,
This Mara, that Mara –
Evolving into Rama Rama,
That name Rama Rama protected him.
When the lady was being stripped in open court.
The Naam Krishna Krishna protected her.
When angels of death were dragging Ajamila,
The Naam Narayana protected him.
When the crocodile attacked, the elephant was yelling,
The Naam of the Lord Adimoola protected him.
When Prahlada was tormented by his father,
The Naam of Lord Narasimha protected him.
When the infant Dhruvaraya was left, forsaken, forest,
The Naam of Lord Vasudeva protected him and all of
the above.
Nothing can equal Your Naam,
O Noble Supreme Lord Shri Purandara Vitthala.
(Karntha, 2008, p. 8)
8. Kallusakkare Kolliro
Buy sugar candy, all of you buy sugar candy,

Know the sweetness of the Lord Shri Krishna’s Naam.
You cannot buy it in the market:
You cannot purchase it from bullock carts;
Nor can you fill your gunny bags.
Go where you wish, no money can buy Naam,
And yet, it is the sweetest treasure;
It will not bring loss, it will not perish,
Nor can ants consume it.
Naam comes in abundance, as a gift;
Thus, it is famous all about the town;
It can be easily carried by all.
It sweetens tongues of ardent devotees,
The sugar candy Naam of Lord Purandara Vithala.
(Karntha, 2008, p. 14)
THE LORD RESIDES WITHIN:
Purandaradasa asserts that neither the study of shastras and scriptures, nor the performing
of austerities can redeem one. Wandering the world and chasing after God is futile; for He is
realised within and only within. God, says Purandaradasa, can be found in every being,
tangible and intangible, but we need to be awakened to attain the ultimate Truth. Only by
combining absolute faith, unconditional devotion, and the purest hearts and minds can we
reach emancipation.

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9. Kanninolage Nodu Hariya
Contemplate upon the Lord, see Him within.

Perceive through inner eyes
The Lord of three worlds.
Thus, awaken all six spiritual wheels -
Mooladhara to Ajna – all within you.
Renounce the three desires,
Through consistency and discipline,
Rise to the pinnacle of Sushumna.
There you pass through, then open and ascend
Into the Heaven of Truth, the Parabrahma.
Single-mindedly behold Him at a fixed point and
without a blink;
Resolutely discipline your breathing to a point of focus.
Then, experience, rejoice in harmony with inner sound.
Revel in the ecstasy of nine-fold Bhakti (devotion)
At the place between the eyes. Behold the Lord
Residing in the serpent power’s hood (Kundalini):
Narayana, the almighty centre of the solar system
Playing in the cosmos,
He.
Purandara Vitthala: He is the sahasra
Wheel of a thousand spokes,
Redeemer and sustainer;
See him within through inner eyes.
English, 2011, p. 107)
CONTEMPLATION ON THE LORD:
10. Narajanama bandaga nalige
Born human and bestowed with tongues,

Should we not utter Krishna’s name incessantly?
Contemplating upon Krishna, no distress will cross our
paths.
Should we not always utter ‘Krishna’?
Rising from our sleep,
Should we not utter ‘Krishna’?
Wandering the world or striding round our homes,
We chatter and we gossip loudly,
Why not utter ‘Krishna’?
Walking on the way or carrying a heavy load,
Why not utter ‘Krishna’?
While we eat, while we perfume ourselves,
Why should we not utter ‘Krishna’?
Whispering sweet nothings with our spouses,
Why not, even then, say Krishna’s name?
With our friends, we jest and fool,
Why should we not then utter ‘Krishna’?
Similarly, when we follow everyday routines,
When we embrace and kiss our sons,
Why not then utter ‘Krishna’?

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Or when settled on our comfortable beds,
When we are worried or when ailing,
Clearly, we should utter ‘Krishna’? Also,
When we eat good food and live in prosperous
conditions,
Should we not, even then, say Krishna’s name?
Krishna’s name: panacea to all our hardships,
All our griefs; We should always utter ‘Krishna’.’
Our kite-mounted Lord Purandara Vitthala,
Why should you, too, not greet Him ‘Krishna’?
(Narayan, 2010, p. 27)
IN PRAISE OF THE LORD
11. Balavu balave ninna balavallade mikka
Is there any truth beyond your supremacy?

Do any rulers of the planets dwell above you?
Lord, Thy grace is my power of moon and stars,
Lord, Thy compassion is my might of the sun,
Lord, Thy love is my power of Jupiter and Mars,
Lord, Thy reward is my might of Saturn.
I, your lucky one, contemplate your divine form,
So even the energy of Mars embraces me with grace in
perpetuity.
O Ranga, I behold Your divine feet through eyes
within,
Eternal bliss of the moon is my grace.
Verily, is beholding Your unchanging form my fortune
of Rahu,
So also, is knowing the beginning of creation and the
creator my good fortune.
Adoring it and venerating it is my might of Ketu.
O Purandara Vitthala, thy are of unchanging
prominence. thou
(Narayan, 2010, p. 104)
12. Daasanna maadiko enna
O Lord, I beg you, take me as your slave.

How could you ever hurt me – you, the king of
kindness?
Kindly, cleanse my foolish mind.
Protect me with your armour of compassion.
Give me the grace of service, always at your feet.
Place your beloved hand upon my head.
Bless me with strength, empower my devotion;
Fortify me every day to worship at your feet.
Please do not carelessly dismiss me,
Make me meditate by cleansing my unruly mind.
Your epithet is ‘Saviour of those who will surrender.’
I beseech you: shield me, shelter me, forget me not,
Absolve me of the heaping mountain of my sins,
O Lord Purandara Vitthala, please be kind to me.
(Ramarao, 1993, p. 323)

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FUTILITY OF RITES & RITUALS:
On the futility of rituals and the hypocrisy of the class that binds the society in its fears,
Purandaradasa writes:
13. Yava Karmavo Idu, yava punyavo
What kind of karma is this, what mode of

righteousness, I say?
Believing men need rice, you offer it from the earth.
Where does the dead man go? He moves to
resurrection.
Whatever ritual you perform, whatever offerings and
sesame,
The seeds will be consumed by fish who glide away in
water.
Pandits say the sacred thread must swing from side to
side,
Then, summoning deceased souls, outright, ask for
money.
With coloured rice in hand, they say, the heavens will
be yours,
But then, with mantra gone, rice gone, you go this way,
the Pandits that.
He who tells knows nothing; he who listens is not wise,
Purandara Vitthala solely knows the meaning of all
this.
(Narayan, 2010, p. 100)
14. Madi Madi Edu Adigadi
"I am clean and holy, I am clean and holy;

Do not touch me, touch me not, O do not touch."
You shout about your ritual ablutions,
Shriek and hop at every step,
And yet, the true way to be clean and holy,
Is so far from this, 0, man.
To be resting at the feet of the Lord,
in devotion without defeat or bad deeds:
That is clean and holy.
Can clothes we wash in water,
Dry and then make fit to wear,
Make us truly clean and holy?
When greed and anger
Wear out and abate,
So, we are cool and calm.
Enough to expertly conduct ourselves.
Is that clean and holy?
Fervently to cleanse the body, in and out,
Is that enough to make us clean and holy?
Dwell on the Supreme Lord’s name:
That is how to cleanse your sins,
That is clean and holy.
To cleanse your heap of sins?
What irony: your eating like a glutton, yet
you’re

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Then telling learned guests who, in the heat of midday
sun,
Come tired and sweating to your door, that you, though
they are hungry,
Cannot afford a meal is unacceptable.
To enjoy a feast on mostauspicious days,
perhaps the tenth and twelfth days of the lunar month,
Without true dedication to the great Lord, son of
Vausdeva,
Grabbing what belongs to others,
Unashamedly,
And falling in the hell-trap places of the world
where God is not acknowledged:
But, to touch the feet of elders, teachers, servants of
God; dwelling, day and night on Purandara Vitthal
In deep, sincere devotion; seeking only His grace to
sustain you:
That is the true rite of ablution.
That is holy and clean (madi madi).
English, 2011, pp. 145, 146)
15. Udara vairagyavidu
Futile is ascetism of those practicing,

If they have no devotion to our “Lotus-in-the-navel”
Lord.
Rising in the wee hours, they bathe proudly
In the river; how they shiver.
Drenched, with arrogance concealed within, so cold
with animosity they quiver,
Mocking people all around them callously.
Fresh from the fires of the smithy’s foundry
They purchase gods of bronze and brass,
Then they anoint their idols with luxurious perfumes.
Ostentatious in their bearing,
They perform elaborately deceptive rituals
With beads in hand; they sing profound hymns
Veiled in learned righteousness,
Taking covert pleasure in the women who surround
them all the while.
Pseudo Saints, portraying nothing but the pretense of
devotion, acting like its sole practitioners, just as
actors putting on a mediocre show,
Pursuing but the livelihood without its inner light.
Shun such deceit and sham humility.
Seek saints and sages of the highest order,
Utterly surrender to their truth – the will of God –
Your contemplation of Purandara Vitthala.
(Narayan, 2010, p. 22)
16. Sulabha poojaya maadi
If you are weak, perform the simple form of worship;

Know sincere devotion to Lord Krishna is for all.

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No need for the camphor aarti since his radiance
dispels all darkness.
No need for the blessed threads of chastity when
modesty conceals your nakedness.
And circumambulating idols in the temple? Why, when
you perform your duties in His name?
Nor need you ritually prostrate yourself; submission
easily becomes a habit.
So, instead of those religious mendicants, serve your
spouse and family as holy.
Revere, with charity your neighbours, as you would
distinguished priests.
Instead of chanting hymns, create harmonious
exchanges at your duties.
And instead of making pilgrimage to Udupi or
Vaikunta, worship from your home.
If you fulfill these precepts daily, you will be released
From bondage; you will be emancipated;
You will revel in the ecstasies of three worlds.
But remember: life is short and rushing rapidly toward
its end.
Therefore, contemplate unceasingly on Lord Purandara
Vitthala.
(Narayan, 2010, p. 26)
17. Aavakulavaadarenu aavanaadarenu
Whichever caste one may belong to,

Whichever role one may be placed in,
No advantage helps unless one comprehends the spirit?
If sugarcane is bent and twisted,
Will the sweetness of its juice be bent and twisted?
Renounce this thirst to classify and seek the refuge of a
Master.
Cows may be of varied colours,
Will their milk of many colours be?
Renounce these twisted categories; seek to know the
truth.
Go not by caste, O man,
Caste, there is none for learned men.
Find freedom in the feet of Purandara Vitthala.
(Narayan, 2010, p. 11)
18. Holaya horagihane oorolagillave
He who fails to observe self-discipline is untouchable,

He who fails to listen to Lord’s praises is untouchable,
He who conspires against his own government is
untouchable,
He who frequents after prostitutes is particularly
untouchable,
He who fails to honour his debts is untouchable,
He who misbehaves in society is a great untouchable,
He who contrives against his own patron is
untouchable,
He who is willing to trade righteousness for eros’
favour is particularly untouchable,

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He who evades charity while wealthy is untouchable,
He who poisons to destroy his adversaries is
untouchable,
He who fails to speak softly is untouchable,
He who brags about his purity of caste is untouchable,
He who promises and fails to keep his word is

untouchable,
He who feels no need to help another when he can, is
untouchable,
He who wrecks the life of another by conspiring is
untouchable,
He who is disdainful and abusive is a definitely
untouchable,
He who deliberately disrespects propriety is
untouchable,
He who lusts after another’s woman is immorally
untouchable,
He who disregards elders and the learned is
untouchable,
Verily, he who fails to meditate upon Puradara Vitthala
is untouchable.
.
(Narayan, 2010, p. 17)
HUMAN LIFE & ITS SIGNIFICANCE
Purandaradasa also touched upon the nature of human life and its significance, as well as
how men tend to waste it in worldly pursuits. He emphasizes the need for familial duty in
many of his verses; in this segment, we see more stress upon one’s ultimate duty. These
poems act as a wake-up call, urging humankind to pay attention to the brevity of life and the
impending reality of death.
19. Maanava janma doddadu
How ignorant is it to waste this precious human life!

You have the body – all its members,
You can even hear and speak, so how deluded you must
be to eat such mud.
How deluded: fasting to escape desire and lust
Instead of savouring the nectar of the Lord’s Name?
When the angels of death begin to drag you down,
No amount of begging will deter them;
Earn sufficient virtue to fend off attack.
Why did you forget the Lord?
Did you think estate, possessions, or your progeny
would save you?
Pray, before it is too late, begin with concentrated
focus,
To attend to the Supreme Lord Shri Purandara Vitthala.
(Ramarao, 1993, p. 34)
PURPOSE OF LIFE & FUTILITY OF WORLDLY-PURSUITS
20. Baride hoyitu hottu

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If only human life were permanent, O Lord.
I have wasted time without your contemplation.
I am unwise; now my time has taken flight.
Desires of the world caused me to sin.
O Lord Hari, I am ruined,
My life has been ruined through deception.
Deluded by the charms of wife and attachment of
children,
Devastated by those constant cravings,
I was deceived, I am unwise, O Lord,
I was wasted due to constant worldly attractions.
I became obsessed with serving others, praising others.
O Lord Krishna, my mind has made me vagabond.
Now I must totally rely on you. Please protect me,
Kindly Lord, Supreme One, Purandara Vitthala.
(Ramarao, 1993, p. 293)
21. Vyarthavallave janma vyarthavallave
Consider: is your life not wasted?

You who repeat the Name of God without sincerity,
Who frequent not the company of Saints nor daily
praise the Lord in song;
O you who do not understand God’s glory,
Who do not chant of its magnificence and that of other
Saints;
You, who neither serve the Lord, nor celebrate,
Nor even contemplate becoming a Haridasa;
You who do not contemplate Lord Purandara Vitthala,
and thus, attain Him:
Is not your entire life a waste?
(Gururao, 2001, p. 524)
21. Acharavillada Nalige
O tongue, you are disgraceful.

Do you not know right from wrong?
Cease your frivolity and recklessness;
You know such speech offends.
You go too far.
Instead, when you arise at dawn,
O tongue can you not utter, "Sripathi"
Or repeat the name of Vishnu, Ratipati’s father,
Pardoner of the impure?
0, tongue, hear my plea; Speak only truth. I do implore
you, tongue; do hear my plea.
As you recite the name of Rama,
Contemplate that Lord of righteous conduct.
Devotedly repeat the names of God,
Repeat the names of Narayana, O my tongue,
My tongue, dwell on the lotus feet of Purandara
Vitthala.
English, 2011, p. 119)

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SAINTS: GOD IN HUMAN FORM
challenges the worldly opinion
In the following verses, Purandaradasa reveals the divine identity of saints and challenge
the worldly opinion that equates them with humankind, according to saints their true status of
being one with God.
as is Unclear
22. Nodirai kalpa bhooruhara
Look at the wish granting tree:

Haridasas are not ordinary mortals. Mix milk with
water, you no longer call it water;
Pearls may grow in water but are so much more than
water;
Clay pots, even should they break, never do return to
mud;
You cannot call the servants of the Lord mere human
beings.
Water blessed by God becomes His ‘Theertha’ (holy
water);
Offerings blessed by the Lord become ‘Prasad’;
How can you call the Haridasas human beings?
When they so far surpass all lesser gods?
Parabrahma – the Supreme Lord – is the power of

creation.
Those who call the slaves of that Lord humans,
They, O Purandara Vitthala will surely go to hell.
(Ramarao, 1993, p. 197)
TRUE BHAKTI
After dealing with the many ways that we delude ourselves in outward worship,
Purandaradasa leads us to the one true form of worshipping the Lord.
23. Kelano Hari thalano
Howsoever rhythmic and melodious the song,

The Lord will disregard the chant bereft of Love.
With howsoever many instruments it be embellished –
With thanpura, trumpet, flute – bereft of Love,
The song, composed with Thumburu and Narada,
Yet resounding with arrogance the Lord will not accept.
Howsoever vast the singer’s expertise in music,
Howsoever wide his range of pitch, diversity of
tunings,
To the song without compassion, sympathy, and focus
on the name of God,
The Lord will pay no notice.
Yet to those whose song breaks,
Howsoever tearfully; who chant Sri Hari’s name at
every step;
Who, ever in the presence of His devotees, sing –,
At life’s end, hear – Lord Purandara Vitthala’s name:

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He will listen.
(Narayan, 2010, pp. 41,42)
24. Bevu Bella
Glazing its flowers with sugar

to hide the bitterness of neem;
Pouring milk over its skin
to detoxify the venom of a snake:
Pray, has this any purpose?
Chanting sacred texts
To feign devotion to the Lord;
Corrupting honest virtue to deceive the simple:
Has this any purpose?
Trampling on another’s toe
To instigate his rage;
Making easy reparations when
To meditate on God is difficult:
Insulting parents, only
To embark upon a pilgrimage;
Lying and behaving callously, only
To recite the Gita without end:
Admonishing one’s spouse, only
To perform austerities;
I became obsessed with serving others, praising others.
Treating just the guests of value well, and yet
To long for true emancipation:
Strengthening one’s callousness, thinking
To atone for sin by bathing in the Ganges;
Not contemplating on Purandara Vitthala:
Has a sacrament of silence any purpose?
English, 2011, p. 142)
ATTAINING A STATE OF BALANCE
Purandaradasa argued that it was both difficult to control the mind and important to
discipline the senses by focused concentration. To control such a fickle mind, he emphasized
the necessity to have the company of holy saints, to control worldly desires and to overcome
the passion of six enemies - the shad vyries. To convey this message, he sang as follows:
‘Aase yembo maavage, graasa haakade kondenappaa,mosadaa aaru maidunara

deshantharadi oodiside - Chithha yembo attigeya yethho yeeno oodiside’
I killed the uncle called ‘Desire’ by not feeding him. I

chased the crooked ’six cousins’ out of this
country” (Six enemies: lust, anger, greed, desire,
ego, jealousy) and chased away somewhere, the
sister-in-law called ‘Mind’.
On another occasion, Purandaradasa sings on the importance of being a part of the world,
fulfilling duties yet being detached from their fruits.

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25. Eesabeku iddu jeisa beku
In this ocean of diversity, we must swim along,

Surrounded by desire, yet hanging on, triumphantly
detached.
Like raindrops falling tenderly on lotus petals, we who

long
To profit from this birth must chant the name of Rama
if we would prevail.
Like cashew nuts that grow from fruits we barely
touch,
While living, we must venerate the valiant Srinath,
desire at a distance.,
We must not, like fish drawn to the bait, get hooked,
then sadly struggle on the line of life;
We must swim persistently along,
In contemplation of the Lord Purandara Vitthala alone.
(Narayan, 2010, p. 77)
PERISHABLE NATURE OF LIFE:
In this striking composition, Purandaradasa speaks of the perishable nature of all that is
around us using the most concrete of figures, the metaphors of clay.
26. Mannankatti
Everything we understand we owe to clay.

All matter that surrounds us emanates from clay.
No other foundation exists but the clay.
O listen to these words, my brothers and my elders.
Our food, our water and our clothing come from clay.
Glittering gold and all the riches ooze from the clay.
Majestic mountains rise from clay
As does the abode of the triple-eyed god.
Our temples, monasteries, houses – all are made of
clay.
Likewise, are our cooking pots shaped out of clay.
Our ornaments and bangles, too, are carved from clay.
The furthest reaches of the sacred Ganges are all clay.
Just as the grains that we consume grow in the soil that
is clay,
The dead are buried in or burnt, returning to the clay.
The highest heaven – even this is (Vaikunta) clay.
Everything is Purandara Vitthala; everything is clay.
(Narayan, 2010, p. 12)
GURU & HIS GRACE:
Purandaradasa, throughout his sojourn on the earth plane, composed songs on the
importance of having a true guru, the challenge of obtaining his grace and the centrality of
the role he plays in the life of a disciple.

Page 24 of 28
27. Gurukarunavaahodu parama durlabhavayya,
Difficult as it may be to get a Guru’s grace,

Without the kindness of the Guru, is there any shelter?
It is futile to observe the customary rituals
Howsoever varied be their forms.
Family and friends are all related to this body;
They can never help us reach salvation.
Only worship with a pure mind
And devoted service at the Master’s feet,
Lord Purandara Vitthala, ever earn the wealth of His
grace.
(Ramarao, 1993, p. 360)
28. Guruvina gulaamanaaguva tanaka
Total and complete submission to the Guru is the only

way to Mukti.
It is wasteful, dedicating yourself to study of the
scriptures, howsoever varied be your research;
Even to read all six Shastras (Dharma Shastra, Nyaaya,
Vyakarana, Tarka, Jyotishya, Vaidya and
Meemaamsa) and eighteen Puranas is of no avail.
It is just as futile memorizing the essential justice
allegories and recounting them to others.
It is of no use to wear a rosary around your neck, to
count its every bead with patient fingers.
It is in vain to smear grey ash upon your body, roaming
far and wide.
Even giving up your marital relations and abjuring
worldly comforts will not make you a true devotee.
The only help is merging with Lord Purandara Vitthala
—
Himself worshipped by sage Narada.
(Karntha, 2008, p. 79)
.
STAGES OF MEDITATION
In his tightly-woven composition raagi tandira, Purandaradasa not only addresses the
importance of sincerity in one’s devotion, but also reveals the stages one has to pass through
in the practice of meditation.
29. Raagi Tandira
Do you offer raagi to the poor –

You, so affluent, privileged and monied?
Generous to paying guests you are,
Yet stingy when you donate cereals, ever disregarding
whispers of astonishment.
Instead, do bhajan; be a steadfast devotee.
Instead of sinning, be religious,
Tower above the world in virtue.
Read His thoughts: be morally upright.
Serve parents with sincerity, surrender

Page 25 of 28
Surrender at His feet, become the dearest of your Guru,
And receive the virtues of divinity.
Contemplate Lord Srinivasa with unwavering attention,
Dedicate yourself to Mukhyaprana,
Be not mean, giving raagi will not deplete your riches,
He who begs may be the wealthiest of men,
So, when you give, be pure of heart,
Precious in the eyes of Vishnu, flying on Garuda’s
back.
Be persistent, too, in rites and sacrifice.
To understand the writs of Holy Scriptures isto rule the
world:
These are virtuous and upright principles.
Study them: be wise and learned.
Recognize the six-stage practice for union with God;
And understand the three ways (to attain the lord) -
listen, think, and meditate -
To grasp this vast and timeless truth.
First, renounce the company of the impious. After this,
discard desires and fury, Control emotion and
uphold morality,
To know the bliss of paradise;
Next, be sanctified,
So that you leap with ecstasy and love eternal;
Then, contemplate incessantly on Sri Ramana and
Vishnu
To learn the nature of your soul;
Following on, abjure the conceit of egotism,
Finally, and only thus, you please Lord Purandara
Vitthala.
English, 2011, p. 134)
SIGNIFICANCE OF NAAM
As did every saint, Purandaradasa too spoke about the importance of Naam. Praising the
power of the Name Divine, Purandaradasa goes to the extent of saying that the Name is
greater than the Lord himself.
30. Hariyendu mandalli maredomme nenadare
Once the name of the Lord is fixed in heart and mind,

The troubles of life disappear in a flash.
You may donate a mountain-load of gold to charity
every single day;
You may perform a hundred marriages with all
attendant happiness;
You may offer sacrifices in every river on the planet:
No such offerings can equal meditating on the Lord
with ardent love.
You may give a hundred million cows in charity;
You may chastely live in self-denial every day;
You may be famous for your offering of a million
sacrifices:
No such offerings can equal chanting of the Lord’s
Name.
You may take holy baths in Kalindi, Godavari and
Ganga;

Page 26 of 28
You may bathe again in southern Kaveri and
Thungabhadra;
No such holy baths can ever can equate to
contemplating Ranga.
Verily, he is the Ultimate Lord, Purandara Vitthala.
(Narayan, 2010, p. 123)
DEATH & REMEMBRANCE OF THE LORD
Purandaradasa emphasises the need for chanting of the Name Divine throughout our
lives. Unless t is so practiced, the Name of the Lord will be forgotten when death comes.
31. Rama Rama Rama Rama yenniro, Sita,
Rama Rama Rama Rama Sita Rama, you chant:

Only if you do this with devotion will you earn the freedom that you crave.
When the hordes of Yama come to take your soul;
When the spirit rushes, choking, through the throat:
At that moment, will you be unable to repeat the Lord’s Name?
When the body systems shut down, kith and kin begin to weep and moan,
Will it be possibleto say the name of the ocean-daughter’s Lord to ease your pain?
When your throat is clogged by phlegm, your very breath is stopped,
To even try to cry out Vasudeva Krishna’s name will then be futile.
When your once-splendid body breaks down, eyes begin to blur and deaden,
Ranga’s name no longer will slip past your lips.
When incontinence sets in and body liquids intermingle,
As the elements of life dissolve, can you conceive of uttering God’s name?
Born a sinner, having sinned so much in life, know,

while the soul departs, Purandara Vitthala’s name will not come forth.
So ever, always do chant Rama Rama
(Narayan, 2010, p. 81)
32. Yaaru baruvaru ninna hinde
When the angels of death drag you away,

Who do you think will follow?
Nobody: Neither wife nor children,
Neither friends nor relatives,
Neither property nor things you own can follow.
Only the Supreme Lord will be with you.
Neither horses nor elephants will follow, (paraphernalia of royals),

Whether you were in the body leading the procession
Or the one that served the monarch.
Only the Supreme Lord Narahari can assist you then.
Neither money nor the crops that you have grown,

Neither gold nor jewellery that you accumulate,
Even your beloved parents will not come along.
Only the Supreme Lord can come to your aid.
At the very moment you vacate the body,

Family will rush into the street and start to scream,

Page 27 of 28
Hastening to toss your corpse into the fire,
Then to throw your ash into the river.
It’s time now, remember the Supreme Lord,

And, since no one else can save you, pray to Him;
’My Lord, I am your helpless child. O Father,
Please forgive; protect me, Lord Purandara Vitthala'.
(Karantha, 2008, p. 265)
Purandaradasa’s teachings clearly reflect and echo the teachings of saints of all times. He
has encompassed all that is of relevance by tackling even the basics of rites and rituals and
proceeded on to emphasise the need for a guru and his sole authority to liberate us. He has, at
the same time, epitomised the significance of Naam as being the redeemer. He pronounces
that God Realisation is possible only through the company of saints, initiation by a perfect
master and by the simran of Naam.
Bibliography
Gururao, P. (2001). Purandaradasarakeerthanegalu. Udupi: Srimanmadvasiddhantha

Granthalaya.
Kalamdani, A. &. (1939). Mystic Teachings of the Haridasas. Dharwar: The Government of
Bombay, Kannada Research Grant Publication / The Golden Jubilee Publication.
Karantha, S. S. (2008). Purandaradasarapadagalu. Srivaibhavalaxmi Prakasana.
Karntha, S. (2008). Purandaradasarapadagalu. Vibhavalaxmi Prakashana.
Narayan, M. (2010). Lyrical Musings on Indic Culture- A Sociological Study of Songs of

Sant Purandara Dasa. Readworthy Publications Pvt. Ltd. .
Ramarao, S. M. (1993). Purandaradasarakruthigalu. Subodhaprakatanalaya .
Sharma, B. K. (n.d.). Purandara Sahithya- Sri Krishna Leela.
Sitaramaiah, V. (1971). Purandaradasa.
Songs of Purandaradasa- A translation from Kannada into English. (2011). (M.

Raghunandana, Trans.) Sahitya Akademi's Centre for Translation, Bangalore.
Purandaradasa_Version 11_Sent For Review

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PURANDARADASA

A study of several accounts on Purandaradasa indicates that an authoritative commentary

EARLY LIFE: PURANDARADASA

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THE NOSE RING EPISODE— WHEN THE LORD VISITED SRINIVASA:

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Profoundly disappointed, he returned back home.

DARK NIGHT OF THE SOUL:

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Whatever happened is all for good;

Let the progeny of such wives be in thousands.

In Illiralare, a poem addressing his longing and despondency, he writes:

I do not like to be here

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Baayilla expresses guilt at

I am guilt-ridden to the spirit

… With all my greed to accumulate more and more

I have sinned to the core!

… Knowingly, I have grown into a lout.

In another composition, he implores the lord as he sings Na ninnolanya beduvudilla

I will not beg anything from you, except,

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I don’t know why people call you merciful

MEETING THE GURU: Unnecessary commas

Today is the most auspicious day,

INITIATION BY THE GURU:

On meeting Vyasaraya, Purandaradasa expressed his longing for initiation. He had,

In his composition, Vara Guru Upadesa, Purandaradasa, sings in ecstasy,

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I have the company of Haridasas, servants of God,

…My entire clan is sanctified, what more?

GREATNESS OF THE GURU:

I got darshan at the Lotus feet of Guru Vyasaraya,

Hari munidare Guru Thappisaballa

If the Lord is annoyed, the Guru can save you,

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Compositions of Purandaradasa referred to as ‘Keerthanas’ pertaining to the contexts

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Purandaradasa, Kanakadasa, Vijayadasa, Gopaladasa and others have displayed their

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Purandaradasa had personal experience of the vulnerability of humankind. He had closely

It is pertinent to note, however, that because the teachings of Purandaradasa were

RIDDANCE OF KARMIC DEBTS

In reference to the paying off of karmic debt as impossible, Purandaradasa, conversant as

1. Sanchita karmagalananta kotigalu

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NAAM- THE REDEEMER

2. Maanavanu Krutayugadi maadabeku tapavanu

In Krutayuga, aspirants to God do tapas,

3. Kali yugadolu Harinamava nenedare

In Kaliyuga, if you merely contemplate on Naam,

4. Rama nama payasakke Krishna nama sakkare

To the porridge we call Ram Nam,

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In the vessel of your heart,

Thus, ecstatic bliss and fine fulfilment will prevail,

5. Harinaamadaraginiyu haarutide jagadi

A beautiful parrot called Hari Naam flies free in the

The seekers need not worry over thieves (obstacles on

6. Ramamantrava japiso hemanuja

Remember Rama Naama, O mortals.

21. Vyarthavallave janma vyarthavallave