. ïI>.
. ïI gué_yae nm>.
. -i­suxasagrm!.

    vagIza*a> sumns> svaRwaRnamup³me,
    y< nTva k«tk«Tya> SyuStÚmaim gjannm!.

    à’adnardprazrpu{frIk£
    VyasaMbrI;zukzaEnk-I:mdaL_yan!,
    éKma¼dajuRnvisóiv-I;[adIn!
    pu{yainman! prm-agvtan! Smraim.

    ïIra"vm! dzrwaTmjmàmeym!
    sItapit< r"uk…laNvyrÆdIpm!,
    Aajanuba÷< ArivNddlayta]<
    ram< inzacrivnazkr< nmaim.

    jytu jytu devae devkInNdnae=y<
    jytu jytu k«:[ae v&i:[v<zàdIp>,
    jytu jytu me"Zyaml> kaemla¼ae
    jytu jytu p&WvI-arnazae muk…Nd>.

    svRkLya[datar< svaRp˜nvarkm!,
    Aparké[amUit¡ AaÃney< nmaMyhm!.
  

Bhaktisudhasagaram of Purandaradasa and Tyagaraja
  @Ndrae mhanu-avulu ANdirik vNdnmu

    Of the various paths prescribed for realization, Bhakti yoga occupies a supreme position. The path of devotion is simple and does not require great austerities. Also, it can be practised by anybody. An age-old sanskrit verse goes thus:

    VyaxSyacr[< ØuvSy c vy> iv*a gjeNÔSy ka
    ka jait> ivÊrSy yadvpte> %¢Sy ikm! paEé;m!,
    k…âaya> kmnIyêpmixk< ik<va sudaçae xn<
    -®ya tu:yit kevl< n c gu[E> -i­iàyae maxv>.

    Thus, orthodoxy, age, education, caste, manliness, beauty, wealth etc. are not pre-requisites for devotion. The Lord is pleased by devotion alone. The Lord Himself is said to be -­iày< -­smaixgMy< icNtahr< iciNttkamxenum! . Therefore, saints have always begged the Lord to bless them with devotion. Tyagaraja prays: "Bhakti bichchameeyave". Kulasekhara in Mukundamala says:

naSwa xmeR n vsuincye nEv kamaep-aege
y*dœ -Vy< -vtu -gvn! pUvRkmaRnuêpm!,
@tt! àaWy¡ mm b÷mt< jNmjNmaNtre=ip
TvTpada<-aeéhyuggta iníla -i­rStu.  "Oh Lord! I desire not dharmaarthakamabhogas. May I possess steadfast devotion for thy lotus feet in all my births".

Bhaktimahatmya can be understood from the verse,

-i­rev prmaTmbaeixnI -i­rev prmawRdiynI,
-i­rev -vbNxmaecnI -i­rev jnnI klaE n&[am!. "Bhakti alone can impart supreme knowledge, can bestow moksha and liberate human beings from transmigratory cycle".

    Narada Bhakti sutras define Bhakti as, "sa prmàemêpa". That is, Bhakti is pure love for God. Maharishi Narada stands highest among devotees. He showed how devotion can be practised in combination with music. The Sangita Pitamaha, Saint Purandaradasa is considered Naradamsam, while Nadabrahmam Tyagaraja hails Narada as his Guru, who gifted him with the musical treatise, "Swararnavam". It is but natural that both Purandaradasa and Tyagaraja were staunch advocates of the glorious path of devotion and used music as the medium to practise devotion. The songs, "Taala beku thakka mela beku" and "Sogasugaa mridanga taalamu" talk of devotion combined with music. However, one should not fail to note that music without devotion has been condemned. Tyagaraja exclaims, "Sangitajnanamu Bhaktivina sanmargamu galate, oh manasa!".

    Purandaradasa and Tyagaraja have gifted us with myriad number of songs wherein we find a wide variety of expressions of Bhakti, including the nine important forms described in Srimad Bhagavata:

    ïv[< kItRn< iv:[ae> Smr[< padsevnm!,
    AcRn< vNdn< daSy< sOymaTminvedn<.

Here, we illustrate a few of these expressions of Bhakti of these two great composers.

    Tyagaraja pays his respectful tributes to devotees in his matchless jewel, "Endaro Mahanubhavulu". Specific mention to haridasas is found in his Yamunakalyani kriti, "Haridasulu vedale". We also find his expression of regard for Sangita Pitamaha in the invocatory passages of "Prahlada Bhakti Vijayam".

    Êirt ìatmule‘nu bidmaceRif hirgu[mul bafucunepufun!
    brvzufE velyu purNdrdasuin mihmlnu dlced midlaen!

I contemplate on the glory of Purandaradasa, who sings the divine attributes of Hari, which remove all evils.

    Tyagaraja proudly describes the path of devotion as a kingdom, ram-i­ saèaJym!. He asks his mind, "When the royal road of devotion is there, why enter into other bylanes?" – cŠin rajmagRmu{fg sNÊl Ërnel? Aae mnsa

"The sight of those great souls who have been blessed with the kingdom of Ramabhakti itself confers supreme bliss. This bliss does not admit any description; it can only be realized by self-experience"
 

    Smaranam is remembering Lord’s name or His attributes". The greatness of smaranam is described in the verse:

    àayiíÄaNyze;ai[ tp> kmaRTmkain vE,
    yain te;amze;a[a< ïIk«:[anuSmr[< prm!.

Any deficiency in Tapas or any karma can be best compensated just by Krishnasmaranam. The efficacy of Krishnasmaranam is also emphasized in the Krishnakarnamrutam verse:

    k©:[anuSmr[adev paps'œ"atpÃr>,
    ztxa -edmayait igirvR¿htae ywa.

Just as a mountain is shattered to pieces by Indra’s vajrayudha, so are the heaps of sin destroyed by Krishnasmaranam. Bhadrachala Ramadasa advises his mind of the supremacy of smaranam over other austerities. "

    ïIramul idVynam Smr[ jeyucuÚ calu
    "aermEn tpmulnu kaerneiqke mnsa

Purandaradasa says: "Do not worry that you know not how to perform snana, mouna, dhyana, mantra, yantra, tantra, japa, tapa, upavasa etc. Just remember the Lord’s name, for, remembering Harinama is the only way to uplift the human race in this Kali age".
 

Purandaradasa prays to Sri Narayana that the nectar of the essence of namasmarana come to his tongue.
 

"Be I in trouble or enjoy prosperity, whatever be the severity of insanity, may the nectar of the essence of Ashtakshara mahamantra come to my tongue.
 

Oh Hari! Pray, fill my heart with thy thousand names. Whatever you do, Oh Purandaravittala! Make me think of you at my last moments".

    What are the benefits of Smaranam? Does it bring happiness?

Tyagaraja answers: "Srirama smaranam itself is verily the bliss for one born as human. Even for Rajayogis, it is the state of Moksha.

Hearing the name fills one’s heart with divine love and transforms the name itself into a glorious form"

    Uninterrupted smaranam becomes Dhyanam or meditation.

    Purandaradasa wonders, "Oh Ranga! when I am meditating on you, what can the rest of the inferior human crowd do to me? When I just have Thy grace, even if all those who are jealous join hands, what can they do (against me)?

I have trusted you, pray, do not forsake your affection. Tell me, Oh Ranga!, do ants attack fire?

Can a burglar acquire the wealth that is seen in a mirror?

Oh Purandaravittala, the beautiful Lord! So, I have reposed my faith in you and become like polished, shining gold.

    The glory of Raama dhyaana has been described by Tyagaraja in his song, Dhyaaname Varamaina Gangaasnaaname"

"Oh Mind! Meditation of Srirama is the supreme gangasnanam. Any number of dips in various waters will not remove the stain of deceit and treachery".

Tyagaraja continues to explain how dhyana should be should be performed.

"May the dhyana be performed with a mind that loathes coveting others’ wealth and women and is not prone to injure others either by word or deed; and whole-heartedly longs for Srirama".

    Worship of Lord’s feet or Padasevana is a common practice. The glory of Lord’s feet has been sung by his devotees. It is exemplified by Bharata’s worshipping Srirama paduka which ruled Ayodhya during Rama’s exile. The great Vaishnavite acharya Swami Vedanta Desikan sings the glory of Ranganatha paduka in thousand verses called Paduka Sahasram. Narayana Bhattatiri in Narayaneeyam says:

    yaegINÔa[a< Tvd¼e:vixksumxur< mui­-aja< invasae
    -­ana< kamv;R*utéiksly< naw te padmUlm!,

"Oh Lord! Thy feet are the most beloved of all Thy parts to the great yogins. They form the abode for emancipated ones. For the devotees, they are like the celestial tree which yields all their wants".

Meera says, " -vsagr sb suk gyI hE i)ikr nhI— muHe trnn kI maeir lagI lqk guécr[nkI"

"The ocean of samsara got dried up when I was blessed with Lord’s feet and there is no need for me to swim it across".

Purandaradasa sings of padaseva in his marvelous composition, "Vyaparayenagayithu", packed with wonderful similes. This song calls for a little introduction to the background.

It is well-known that Purandaradasa was a stingy businessman before he renounced all his wealth and took up to "Madhukaravritti" to sing the glory of Lord by millions of compositions. At the moment of this great turn in his life, he was asked by his relatives, "What happened to your business?". He answers: "Sripati padaravinda sevayemba vyaparayenagayithu" – I have got my business of service to the lotus feet of Sripati.

Then he continues with similes related to business terminology.

"Having got the grace of Hari as the shirt, the grace of Guru as the turban and the grace of devotees as the shawl, I have tramped the slipper of sinful Kali and rose above the bad souls".

The relatives continued: "How do you do the business?". Purandara replies, "My heart is the white paper, mouth the pen stand, tongue the pen. Having written the stories of Hari and his divine names on my heart, I submit it to Lord Hari".

Purandara continues to enumerate the advantages of the present business over the previous one. "For ever, I am not afraid of the sufferings of life in future. Nor do I have to fear the heavy loans accumulated in the previous births, for they have all been remitted and the loan documents has been torn off.

Tears of joy and horripilated hairs for every word is my salary and has been put in my bag. A non-repudiable agreement has been written that Mukti Sadhana will be given as my last salary.

I do not suffer anymore by having to bow to each and everyone in destitution. The lotus-eyed Purandaravittala made me prostrate before Him and appointed me (in the business called "Sripati padaravinda seva")".

    We find several references to Padaseva in Tyagaraja’s compositions. He asks Anjaneya, " Kaluguna pada neerajaseva Gandavaha tanaya? – Will I get the fortune of worshipping Sri Rama’s lotus feet?" In his famous Sriraga pancharatnam he observes,

    srgun padmulk… SvaNtmnu sraejmunu smpR[mu jeyuva£
    reNdrae mhanu-avulu ANdirik vNdnmu

Obeisance to the many great souls who unreservedly rush to offer the lotus of their mind at the feet of Lord.

The episode of Ahalya Sapavimochanam talks of the glory of Lord’s feet. Poets have fancied over this episode in their compositions. To cite a few examples, Sankara bhagavatpada says,

    izlaipTvd'œiº]masi¼re[uàsadaiÏ cEtNymaxÄ ram,
    nrSTvTpdÖNÖ seva ivxanat! sucEtNymetIit ikm! icÇmÇ.

Bhadrachala Ramadasa in his song, "Paluke bangaaramaayena?", says:
rait naitg jeis -Utlmun àOyait jeiNditvin àIittae niMmit.
Purandaradasa says, " izly ri]is k…lke tNde".
Meera says:

    yaih cr[se AhLyaeÏarI gaEtmkI pqranI
    cr[rj mihma mE janI

Tyagaraja mentions this episode at various contexts. For example, we find in "Jagadaanandakaaraka", he addresses Sri Rama as "paadavijita mouni saapa". His song "Sri Rama padama" in Amritavahini is addressed to the Lord’s feet itself.

"Oh! Rama’s blessed Feet! It is enough if I secure your grace. Come and make my mind your abode. Brahma, Sankara, Sanandana, Indra, Narada and others worship you.

Taking compassion on the long repenting Ahalya, who had been cursed to be a stone lying on your way, you, as a hero, redeemed her. Bless me also similarly".

    Dasyam is engaging oneself in the service of the Lord. This form of Bhakti is exemplified by Lakshmana and Anjaneya in Ramayana.

In the song, "Dasanamadiko Enna" Purandaradasa pleads Lord to make him His servant and not to ignore him.

He prays: " Help me to rid of all evil thoughts. May your kindness be a protecting shield of my life; Help me to serve your feet; please place Thy hand of assurance on my hand.

I pray for deep devotion in you, oh! Lord! I shall salute your feet everyday by singing. Why this half-hearted look at me? Please purify my mind and make me meditate on you.

You are known for protecting the surrendered. Please protect me without fail. Destroy the heaps of sin, Oh Lord Purandaravittala! and help me to chant your name with love.

    Like Purandaradasa, Tyagaraja also pleads Sri Rama to make him as His servant in various songs like, "Upachaaramu jesevaaru ", "chentane sada" etc. In the song, "Bantureeti kolu", Tyagaraja describes the insignia of a Dasa at the service of Lord Rama.

"Horripilated hair is the armour; a metal badge with words, RAMABHAKTA and in his hand is the sword, RAMA NAMA.

Following the traditional way, emphasized especially in Vaishnavism, Tyagaraja loves to be servant of servants of the Lord. He expresses this in the ‘Dhanyasi Divyanama’ , "Raamadaasa Daasoham".

The Dasya Bhakti of Tyagaraja is exemplified in the punnagavarali song "Tavadasoham".

"Oh Son of Dasaratha! I am Thy servant. I have been seeking you, pray, accept me as your servant. Listen to my request. Is it time to forget me? Is there any other God like you on earth? I have taken refuge in you".

    Sravanam refers to listening to the Glory of Lord. Acharya Garga, defines Bhakti itself as love for Lord’s stories. Sage Valmiki, composer of Ramayana is described as:

    y> ipbn! sttm! ramcirtam&tsagrm!,
    At&ÝSt< muin< vNde àacetsmkLm;m!.

Obeisance to the son of Prachetas who always drinks the ambrosial ocean of Ramakatha and does not get satisfied.

Even Brahmajnanis are attracted to Lord’s stories. Suka Brahmam, a realized soul who does not stay anywhere for long, stayed at a stretch for seven days to narrate Srimad Bhagavatam to King Parikshit. Sadasiva Brahmendra who observes "Sarvam Brahmamayam" is also attracted by Krishna lila and sings:

    "ae;k…qIrpyae"&tcaer< gaek…lb&NdavnsÂarm!.
    Smr var< var< cet> Smr nNdk…mar<.
 
Purandaradasa says, "Listening and singing the stories of Hari is the way to Vaikuntha. Praising Sarasijanabha always will take all the evils farther away from us.

Sing our Acharya Anandatirtha who bestows dhyana, Bhakti and Vairagya. Sit at the lotus feet of Paramapurusha Sri Purandaravittala."

    Tyagaraja enjoys narrating the various episodes of Ramayana in his compositions. The entire Ramayana is sung by him in his Saurashtra Divyanama, "Vinayamunanu"

"Ramakatha Sudharasa" in Madhyamavati talks of the glory of Kathasravana.

" Oh mind! Drinking the nectar of the story of Sri Rama, who incarnated on earth with Sita, Lakshmana, Bharata, Satrughna, will fetch you the kingdom of Moksha. That story, praised by Tyagaraja will bestow the four purusharthas, courage and bliss and will serve as a craft to cross the burning ocean of Samsara and destroy all sins."

    We conclude with a verse from Mukundamala, which speaks of various forms of devotion in relation to our senses: "May the tongue sing Kesava; may the mind pray Murari; May the hands do puja to Sridhara; May the ears listen to the stories of Achyuta; May the eyes behold Krishna; May the feet walk to the temple of Hari; May the nose smell the Tulasi leaves adorning the feet of the Lord; May the head bow to Adhokshaja."
laeka> smSta> suionae -vNtu

Acknowledgements

My heartfelt thanks are due to Mrs. Dharma Rajaraman for the inspiration on this topic and valuable suggestions in the preparation of this article. Thanks are due to Mr. Nagesh Kini who helped me with the meanings of the Purandaradasa songs.