1. Life :
During the Muslim rule in Bijapur ( adilshahi ), a prince married a Hindu woman. Hence
non-muslims held high posts both in the army and the administration. Apart from Urdu,
Kannada Marathi and Telugu were the state languages. People who knew them liased
between the rulers and the ruled. Tax collection and keeping of accounts were important
for the smooth running of administration. These departments were mostly manned by
Brahmins. The more intelligent among them acting as vakils or ambassadors at the court.
Because of this, there was lesser fanaticism, and holy people of all faiths, and places of
religious worship flourished. One reason, why differences did not flare up was, the path
followed by all the saints was that of devotion. In a way this was responsible for social
stability, and the continuation of old traditions.
In the middle of the seventeenth century, there was a Brahmin couple at Aigali ( Belgaum
dist ) . They had two sons, Venkatesh and Gururaj. Thinking they had a better chance of
livelihood at Bijapur, they shifted to the capital. The father Koneri rao became a religious
preacher, that helped him to support the family. He gave both his sons whatever
education was possible. The elder went back to his place to become a village accountant.
The younger had a religious bent of mind and studied the Sanskrit classics. With his fine
voice he delivered talks on religious topics, and narrated stories from mythology,
charming the people.
Koneri rao was friends with a well-known baron, and he introduced his son to him.
Starting as a clerk, he very soon became his p.a., by his efficiency. His responsibility and
office duties did not prevent him from performing his daily rituals. He married a girl,
Tirumalabai, who cooperated with him in all his activities, and the family prospered.
One day when Gururao was on his way to his office, a naked fakir on the roadside
beckoned to him. He was called “Nanga shah” ( lit. naked king ) and was a follower of
the Sufi faith. He wandered about the city and sometimes was found in a trance. Rao was
in two minds, should he go or not. It was said, whatever the fakir uttered came true.
Reluctantly he went and sat before him. The fakir gave him a once-over, and saw a ring
on rao’s finger. He said “Why this fetter ?” Snatching it away he threw it in a deep pit
before him. Rao was dumbfounded, for it was not a ring but the office seal. How could he
enter the office without it ? The fakir began to guffaw, and said “Very fond of it aren’t
you ?” Receiving no reply, he straightway jumped into the pit and came up with as fistful
of rings. Looking at them rao was thrilled, but could not make his choice, and nearly
fainted. It was a traumatic moment for him. Without a word he advanced to touch the
fakir’s feet. But he withdrew them quickly, and said “No, no don’t do it. The time is ripe
for you to go and see a guru, meet Bhaskar swamiji at Sarwad and he will guide you”.
Gururao returned home and found his wife absent, she had been to a temple. When she
returned in the evening, she was surprised to see her husband at home. When he told her
what had happened, it was her turn to be excited. The fact was, being issueless she went
to the temple everyday with the hope of meeting the swamiji to get his blessings. That
day she had been able to do so and he had told her to come to him with her husband. Both
were overjoyed at the turn of events.
Next day the couple went to the temple, and waited for the swamiji. When they were
ushered in the swamiji straightway said “ Six months since we came here, and you found
time to meet us today. Perhaps it was because of your encounter with Nanga shah, isn’t
it?” The couple begged to be excused, and fell at his feet. Swamiji placed his hand on
Rao’s head, and it was a moment of spiritual illumination. Lights, sort of flashed in his
mind. From that day onwards, he began to speak about his experiences, accepting
Mahipati as his nom de plume.
This meeting made him a mystic and later he was blessed with two children.
Resigning his post, rao gave up his all to the poor, and settled down at Sarwad. He
engaged himself in rigorous spiritual practices, and within a short time was able to get all
the powers that accrue from such a routine.
The swamiji was happy at this achievement, but when the disciple wanted to stay, he sent
him away saying he had work to do. He came to Bijapur, and had many followers . He
guided them on the spiritual path. Shortly afterwards his wife gave birth to twins, and
they were named Devaraya and Krishnaraya. The cosmopolitan atmosphere at their home
was noteworthy, and drew people of various faiths, speaking different languages. All
were welcome, and the saint- poet wrote for them in different languages.
Because of political unrest, and the raging plague he had to shift to Shapur for some time.
When he returned he settled down at Kakhandiki, at the request of the people there. The
elder son joined the state administration, but the younger one trod his father’s path and
stayed with him. Many land grants to Mahipati das, preserved in the archives, speak of
his popularity.
After an active life of sixty five years he passed away on new moon day in the month of
kartik ( 1705 ). His vrindavana is at Kakhandiki on the bank of Krishna.
The bulk of his works is available. Being a linguist, he studied mystic literature in all the
languages. The vocabulary of his works is rich with terms belonging to all faiths. Because
of this wide sweep, his works have been interpreted in different ways. But he has stressed
the basic tenets of Madhwa philosophy in many of his works. So though he stuck to
dualism, he was not squeamish about referring to other ways of god realization. In one
poem he asks, “Why bother about rhyme or metre while describing divine glory?” As
though to prove his point, his poetry flows in different forms, to suit different people.
Both the scholar and the common man ( and woman also ! ) will find ample literary,
spiritual fare there. Apart from the local dialects, we find in a single poem lines in
different languages! A very difficult achievement, because in any language the poet finds
it difficult to find words which suit the metre and rhyme.
This spiritual light, which burnt steadily, in an age of political and social turmoil, has it
any message for our troubled times?
Works : 1.
How lucky the residents of Gokula, that are in
Govinda’s company !
To feed the Lord we perform
sacrifices, pray,
but (here) He calls the cowherds,
eats from their plates, and relishes it.
With fingers that hold Laxmi’s hand,
He plucks blades of grass, feeds the cows. calves,
pats them on their backs.
The sages repeat His name, pray,
and still miss him,
but when the cowgirls call, He readily joins hands !
Naughty our Mahipati, isnt He ?*
------------------------------------------
* is the poem about sayujya mukti ?
2.
Say Hari,
Where were you hiding ?
I consulted many, but they simply
shook their heads,
I passed through myriad lives,
but found not your trace,
I studied many faiths,
spoke to many pandits,
stood on my head,
but found not your grace.
Suddenly your form flashed before me,
swept away my doubts,
this glimpse of Mahipati,
drew me to Him, made me happy, ever.
3.
See the wonders , worked by this child !
He, brought up the scriptures, saved them,
bore the earth on his back,
conquered the earth,
smashed a pillar, came out,
covered earth and sky with his feet,
held a hatchet, finished the warriors,
bridged the sea, made love to many,
wandered naked in Tripura,
rides a horse and is ever present
before Mahipati. *
------------------------------------
* the ten incarnations
4.
Forgive my sins, merciful one , master,
for I’m family.
Isnt it cruel to watch poor kids
drown and die ?
isnt it cruel to hurt palms that gave ye
a knife and a pie ?
Protector of the poor,
stretch your hand, help me get up,
Mahipati.
5.
The real devotee * knows Vishnu
to be supreme,
dives in the streams of devotion,
has a glimpse of the lord by the grace
of the guru,
is above passions, hopes, disappointments,
happy always,
and leads me to Mahipati by the hand
Let our acts be in the spirit of service,
thinking we live in His presence.
Say our clothes, ornaments, food
are offerings to Him,
our spoken words hymns,
our movements circumambulations,**
our wives, sons and friends His flunkeys,
our assets, profits, losses presents to Him,
and then pray for humble acceptance !
------------------------------
* vaishnava in the context ** pradakshina
6.
You may study scriptures, logic
be a pandit, and argue,
be learned to be a monk,
but to get right knowledge,
it’s difficult.
You may learn tricks, recite mantras to
remain under water,
but to get the key to freedom, release,
is difficult.
You may tour the earth, learn languages,
let go your fancy, write a poem,
pluck strings*, sing a song,
gamble and win money,
but still happiness may slip thro your fingers.
You may climb mountain tops, jump down,
swim across rushing rivers,
hold hissing serpents, be with wild beasts,
but to find the path of renunciation
is difficult.
You may hike in the country, discover things,
sit silent for hours,
but to earn the grace of simple Mahipati’s lord
is difficult !
--------------------------------
* of a musical instrument
8.
Mere clever talk not related to the
Supreme being is vain.
It is like,
a string of pearls, round a woman’s neck
but without black beads*
a garden full of herbs, but without the life saver**
a meeting of the family, good people missing,
a fine body but without breath,
a show of piety without god-realization,
eyesight without a vision of Lord Mahipati.
----------------------------------------
* worn only by women married and husbands alive ** sanjivini
9.
Know thyself, till then talk not,
otherwise it’ll be --
like the blind standing before the mirror,
like the coward holding a sword,
like the widow showing off her virtues,
like the eunuch marrying a thousand wives,
like the pundit who cant clear doubts,
or like the eyes, which haven’t seen the feet
of Mahipati,
refulgent like a thousand suns.
10
Live with the divine cow,*
you wont be a heretic,
sit under the wish-yielding tree,**
you need not fear hunger,
dwell on the bank of the Ganges,
be free from sins,
stand in the sunlight,
fear no shadows,
touch the feet of Mahipati’s guru,
get rid of worldly ties.
---------------------------------
* kamadhenu ** kalpavriksha
11.
Pearls for sale, good people.
Pearls formed in the oyster of contemplation,
by the raindrops of the guru’s grace
lying at the bottom of the ocean of knowledge,
and transported in the ship of devotion,
Pearls handled, sold by the jewelers,
the good the pious,
store them carefully, mind them always.
12.
To be free from sins, dip in the Ganges,
to feel cool walk in the moonlight,
to have wishes fulfilled, pray to
the wish-yielding tree,
but just* meet good people,
meet their glances,
and be, sinless, cool,
and prosper !
-----------------------
* for a change ?
13.
I bow to
The devotees, happy by the grace of the guru,
the wise who have mastered godlore,
the sages who have conquered ire, keep calm,
the learned aware of the differences,*
those who have crossed Tripura, conquering
the three and six,**
those who have conquered themselves, are happy
and are light-bearers to others,
and those elders, who have led me to
Mahipati’s presence.
--------------------------------------
* panchabheda ** three--trigunas, six--passions
14.
The road to god realization is different,
It’s not a show, of knowledge, learning,
skills, tricks,
it’s not repeating Your name , or just keeping silent
or being buried in pits, fasting,*
it’s not just wandering in different lands, countries,
wearing the guise of a mendicant,
but it is getting the grace of humble Mahipati’s master,
refulgent like a thousand suns.
---------------------------
* hatha yoga
15.
.
Friends, come to the table, laid with dishes
of spiritual joy,
dishes enjoyed by sages,
dishes that bring not nausea.
Bring good company,
see, the lord himself serves,
look at the variety, but not left and right,
have your fill, eat and let others eat,
let not doubts, fears spoil your dinner,
feel blessed, and praise lord Mahipati
16.
Different people, different obsessions.
One is obsessed with acquiring wisdom,
another with the study of scriptures,
one is obsessed with the gazing of stars,
another with the gaining of wealth,
one is obsessed with the practice of sorcery,
another with the worship, of Shiva or shakti,
one is obsessed with building tanks, sinking wells,
another with the erecting of temples, monasteries,
one is obsessed with manufacture of drugs, medicines,
another simply with love and hate.
Obsessions simply to fool the world,
but my obsessions are You and your feet,
Mahipati.
17.
Grant me your grace Guru.
I cant repeat your name like kid Pralhada,
or make friends with you like Phalguna,
I cant appeal to you like the elephant-king,
or seek your shelter like brave Vibhishna,
I’m not a good devotee to show devotion
or sing your praise,
I’m just a flunkey among your flunkeys,
Accept me, refuge of the fallen,
Lead me to release.
18.
You stand before a mirror,
covered with dust,
the guru comes
to remove the rust
and lo behold, your bright bust !
Worms to their nests,
builder-wasps carry,
after some days, see the wasps,
fly out merry.*
Such is the guru’s grace.
----------------------------
* people believe the worm turns into a wasp
19.
Brothers, don’t fight over gods,
see the supreme, father of the creator,
have no doubts, walk the straight path,
and reach the truth.
See the harvest of knowledge, devotion,
and renunciation,
reaped by the good ,the pious,
to be happy.
20.
I’m your housedog , master,
and’ll run after none.
my teeth, my pride you smashed,
your homily was a call to me, to come
to you tail wagging.
Faithful,
knowing my happiness lies here,
I’ll stay,
no other faith’ll lure me,
my barks come out as words of praise,
I lie at your feet, Mahipati,
happy always ! *
------------------------
* notice the fine symbolism.
21.
Cut the talk, You and I cant be equal !
You are without parallel, ever perfect,
whereas I a doubter, grope in the dark,
You are above worldly affairs,
and I stuck in them.
You are mercy, grace incarnate,
and I a cunning paltry creature,
I’m a dullard, hold me by the hand,
Mahipati, lead me to you.
22.
The sun shines not nor the moon,
But still there’s light.
Indra, other gods, the mystics
in their contemplative state* see it.
In the middle there’s a form, beautiful stable,
brimming with joy.
look at it, and see how you
and I* disappear.
----------------------------
* turiyavastha ** ahambhava
( a mystic experience )
23.
I saw your feet today, Guru Bhaskar swami,
and they like the orbs of the sun and moon
dispelled the darkness in my mind.
I listened to Omkara and twelve other sounds*
and was no longer deaf.
I learnt the pranava,
--repeated thousands of times--
and rid my body of devils.
I sang your praise, uttered your magic name,
and was no longer dumb.
I saw your form, all mind **
and the chains of my ignorance, doubts fell away.
And listening to your pregnant words,
my cycle of birth and death broke .
Such is your grace, merciful one !
---------------------------------
* shrutis and sound of different musical instruments
** chidrupa
24.
The divine cow* stands in our house,
showers her milk**, day and night,
the wicked know it not,
but the wise relish it and feel great joy.
No heating , no churning but
butter is ready,
come eat it with the sages,
and be fresh.
Here or anywhere, repeat the guru’s name,
see its power , see its magic
be filled with joy.
--------------------------
* the guru ** spiritual joy
25.
See the lord enthroned in your heart,
The guru holds your hand, pushes aside the curtain
and leads you to Him.
Unaware of Him,
we pursue a shadow,
It is the guru’s grace,
that proves it’s a show !
Now touch the feet of the Lord,
and those of the guru, with all your heart.
26.
The sun of self-realization comes up,
brings, light that shines night and day,
and showers of immortality,
( as a result )
worldly bonds fall away
the lotus in the heart blooms,
conflicts in the mind are resolved,
sins past, present and future are destroyed,
and there’s light and light,
joy and joy !
Om Tat Sat
ನೋಡಿ ನೋಡಿ ನಿಮ್ಮೊಳು ನಿಜ ಘನವ ||ಧ್ರುವ||
ಆಧಾರ ಧೃಡದಿಂದ ಆರು ಸ್ಥಳವ ಮುಟ್ಟಿ
ಆದಿ ಅನಾದಿಯ ಪಥವ ನೋಡಿ ||೧||
ಭೂಚರ ಖೇಚರ ಜಲಚರ ಗೋಚರ
ಅಲಕ್ಷ ಮುದ್ರೆಯ ಸ್ಥಾನ ನೋಡಿ ||೨||
ಪರಾಪಶ್ಯಂತಿಯ ಮಧ್ಯಮ ವೈಖರಿ
ವೇದಾಂತಾಕರದ ಸಾರ ನೋಡಿ ||೩||
ಪಂಚತತ್ವದ ಗತಿ ಪಂಚಪ್ರಾಣದ ಸ್ಥಿತಿ
ಪಂಚ ಕರುಣಾಕೃತಿ ಗತಿ ನೋಡಿ ||೪||
ಸ್ಥೂಲಸೂಕ್ಷ್ಮ ಕಾರಣ ಮಹಾಕಾರಣ ನೋಡಿ
ಆನಂದಗತಿಯಲಿ ಬೆರೆದಾಡಿ ||೫||
ಅಕ್ಷರಕ್ಷರವು ಶಬ್ದನಿಶ್ಶಬ್ದವು ಶೂನ್ಯ ಮಹಾ-
ಶೂನ್ಯ ನಿಶ್ಶೂನ್ಯ ನೋಡಿ ||೬||
ಮಹಿಪತಿ ಸ್ವಾಮಿ ಶ್ರೀಗುರು ಸರ್ವೋತ್ತಮನ ನೋಡಿ
ಆನಂದಗತಿಯಲಿ ಬೆರೆದಾಡಿ ||೭||
ಕಾಡುತಲಿಹುದು ಬೆಡಗಿನ ಕೋಡಗ
(ಮಾಂಡ್ ರಾಗ ಕೇರವಾ ತಾಳ)
ಕಾಡುತಲಿಹುದು ಬೆಡಗಿನ ಕೋಡಗ
ಬಡವರಿಗಳವಲ್ಲ ಪೊಡವಿಯಲಿ ||ಧ್ರುವ||
ಮಾಯದ ಮುಖವದು ಮೋಹದ ನಾಶಿಕ
ಮಾಯ ಮಕರ ಕಿವಿಗಣ್ಣುಗಳು
ಹ್ಯಾವ ಹೆಮ್ಮೆಯು ಹುಬ್ಬು ಕಪಿ ಕಣ್ಣ ಎವೆಗಳು
ಬಾಯಿ ನಾಲಗೆ ಹಲ್ಲು ಬಯಕೆಗಳು ||೧||
ಗರ್ವಗುಣ ಶಿರ ಗಾತ್ರ ಸರ್ವಾಂಗವು ದುರುಳ
ದುರ್ಬುದ್ಧಿಯ ಬೆರಳುಗಳು
ಎರಡು ತುಟಿಗಳೆಂಬ ನಿಂದೆ ದೂಷಣಗಳು
ಕೊರಳು ಕುತ್ತಿಗೆ ದುಷ್ಕರ್ಮಗಳು ||೨||
ಹಣೆಯು ದಾಡಿಯು ಗಲ್ಲ ಪ್ರಪಂಚ ಶೋಭಿತ
ಕಣ್ಣ ಭಾವಗಳಿವು ಚಂಚಲವು
ಬಣ್ಣಬಣ್ಣದಿ ಕುಣಿದಾಡುವ ಕಪಿ
ಗುಣ ಏನೆಂದ್ಹೇಳಲಿ ಕಪಿ ವಿವರಣವ ||೩||
ಉದರ ಬೆನ್ನುಗಳಿವು ಸ್ವಾರ್ಥ ಬುದ್ಧಿಗಳು
ಮದಮತ್ಸರಗಳೆಂಬ ಕೈಗಳು
ಪಾದ ಕಾಲುಗಳಿವು ಕಾಮಕ್ರೋಧಗಳು
ಮೇದಿನಿಯೊಳು ಕುಣಿದಾಡುವದು ||೪||
ಆಶೆಯೇ ಪಂಜವು ವಾಸನೆ ಬಾಲವು
ಮೋಸ ಮೂಕರ ಗುಣಕೇಶಗಳು
ಏಸು ಮಂದಿಯ ಕಪಿ ಘಾಸಿಯ ಮಾಡಿತು
ಮೋಸಗೈಸಿತು ಭವಪಾಶದಲಿ ||೫||
ಅಶನವ್ಯಸನ ತೃಷಿ ಕಪಿಗಿದು
ಭೂಷಣ ಮೀಸಲಾಗಿಡಿಸಿತು ಸುವಾಸದ
ಹಸಗೆಡಿಸುದು ಯತಿಮುನಿಗಳ ತಪಸವ
ಮುಸುಕಿತು ಮೋಸವು ಕಪಿಯಿಂದಲಿ ||೬||
ಕಂಡದ್ದು ಬೇಡುತ ಅಂಡಲಿಯುತಲಿಹುದು
ಮಂಡಲದೊಳು ತಾ ಕಾಡುತಲಿ
ಪಿಂಡ ಬ್ರಹ್ಮಾಂಡದಿ ಲಂಘಿಸುತಿಹುದು
ಹಿಡದು ಬಿಡದು ಮುಷ್ಟಿ ಬಿರುದುಗಳ ||೭||
ಪುಂಡತನದಿ ಬಲು ಮಂಡವಾಗಿಹುದು
ಹಂಡೀಗತನದಲಿ ಬಾಳುವದು
ಭಂಡಿನಾ ಆಟಿಗೆ ಗಂಡಾಗಿಹುದು
ಕಂಡ ಕಡಿಗೆ ಹರಿದಾಡುತಲಿ ||೮||
ಮೂಢ ಮಹಿಪತಿಯ ಕಾಡುವ ಕಪಿಗಿನ್ನು
ಜಡಸೀದ ಗುರು ಜ್ಞಾನಸಂಕೋಲೆಯ
ಕಾಡುವ ಕಪಿ ಕೈಯ ಬಿಡಿಸಿದ ಗುರು ಎನ್ನ
ಕಡೆಯ ಮಾಡಿದ ಬ್ರಾಹ್ಮಣ ಜನ್ಮದಲಿ ||೯||
ಮನವೇನೆಂಬುದನರಿಯೋ ಮನುಜ
ಮನವೇನೆಂಬುದನರಿಯೋ ಮನುಜ
ಮನವೇನೆಂಬುದನು ||ಧ್ರುವ ||
ಮನವೇನೆಂಬುದನನುಭವಕೆ ತಂದು
ಖೂನದಲಿಡದೆ ಜ್ಞಾನದಲಿ
ನಾನಾ ಶಾಸ್ತ್ರವ ಓದಿ ನೀ ಅನುದಿನ
ಏನು ಘಳಿಸಿದ್ಯೊ ಮರುಳ ಮನುಜಾ ||೧||
ಉತ್ಪತ್ತಿ ಸ್ಥಿತಿ ಲಯ ಕರ್ತರೆಂದೆನಿಸಿ
ಪ್ರತ್ಯೇಕವರನು ತೋರುತಲಿ
ಮತ್ತೆ ಬ್ಯಾರ್ಯಾದ ಪರಬ್ರಹ್ಮೆಂದು ತಾ
ಚಿತ್ತ ಭ್ರಮಿಸುದು ದಾವುದೊ ಮನುಜ ||೨||
ಏಕೋ ವಿಷ್ಣು ವೆಂದೆನಿಸಿ ಮುಖದಲಿ
ಪೋಕ ದೈವಕೆ ಬಾಯದೆರೆಸುತಲಿ
ನಾಕು ವೇದವ ಬಲ್ಲವನೆಂದೆನಿಸಿ
ವಿಕಳಿಸುತಿಹುದು ದಾವುದೊ ಮನುಜ ||೩||
ಉತ್ತಮೋತ್ತಮರ ಕಂಡಾಕ್ಷಣದಿ ಹರುಷದಿ
ನಿತ್ಯಿರಬೇಕೀ ಸಹವಾಸವೆನಿಸಿ
ಮತ್ತೊಂದರಘಳಿಗಾಲಸ್ಯವ ತೋರಿ
ಒತ್ತಿ ಆಳುವದು ದಾವುದೊ ಮನುಜ ||೪||
ಪಾಪವ ಮಾಡಬಾರದು ಎಂದೆನಿಸಿ
ವ್ಯಾಪಿಸಗೊಡದೆ ಕಾಣದನಕ
ಉಪಾಯದಲಿ ಅಪಸ್ವಾರ್ಥವು ಇದಿರಿಡೆ
ಅಪಹರಿಸುವುದು ದಾವುದೊ ಮನುಜ ||೫||
ಪ್ರಾಚೀನವೆ ತಾ ನಿಜವೆಂದರುಹಿಸಿ
ಆಚರಣೆಯ ಬ್ಯಾರೆ ತೋರುತಲಿ
ನೀಚ ಊಚಕೆ ಹೊಡೆದಾಡಿಸುತ
ನಾಚಿಸುತಿಹುದು ದಾವುದೊ ಮನುಜ ||೬||
ಸಗುಣ ನಿರ್ಗುಣ ಬ್ಯಾರೆರಡನೆ ತೋರಿ
ಬಗೆಬಗೆ ಸಾಧನ ತೋರಿಸುತ
ಬಗೆದೊಂದೆವೆ ಭಕುತಿಗೆ ನೆಲೆಗೊಳಿಸಿದ ಪ್ರಗತಿ
ತೋರುವುದು ದಾವುದೊ ಮನುಜ ||೭||
ಧ್ಯಾನಕೆ ಕೂಡಿಸಿ ಮೌನವ ಹಿಡಿಸಿ
ಅನುದಿನ ಜಪವನು ಮಾಡಿಸುತ
ಘನವಾಗಿಹ ಅನುಭವ ಸುಖದಾಟದ
ಖೂನದೋರಿಸುದು ದಾವುದೊ ಮನುಜ ||೮||
ಮರವಿಗೆ ತಾನೇ ಅರಿವೇ ಕೊಟ್ಟು
ಅರಿವು ಮರವಿನೊಳಾಡಿಸುತ
ತಿರುವು ಮರವಿನಂಕುರದ ಕುರುಹಿನ
ಇರಹು ತೋರಿಸುದು ದಾವುದೊ ಮನುಜ ||೯||
ಮನವಿನ ಮೂಲವ ತಿಳಿವದು
ಭಾನುಕೋಟಿ ಪ್ರಕಾಶನ ಕರುಣದಿ
ನಾನು ನಾನೆಂಬವರಿಗೆ ಇದರ
ಖೂನ ಲೇಶ ತಿಳಿಯದೊ ಮನುಜ ||೧೦||
ಹರಿಯೆ ಗುರುವೆಂದರುಹಿಸಿ ಆತ್ಮದಿ
ಶರಣಹೋಗುವ ಭಾವನೆದೋರಿ
ತರಳ ಮಹಿಪತಿ ಗುರುದಯ ಪಡಕೊಂಡಿಂದು
ಯೋಗ್ಯನಾಗುವದಿದೊಂದೆ ಮನುಜ ||೧೧||
( ಭೈರವಿ ರಾಗ ಕೇರವಾ ತಾಳ)
ಕಡೆವ ಬನ್ನಿ ಸಡಗರದಿಂದ ಘುಡಘುಡಿಸಿ
ದೃಢವೆಂಬುದು ಕಡುಕಂಬನೆ ಮಾಡಿ ನಡನಡಿಸಿ
ನುಡಿ ನಿಜ ಒಡನೆ ಪಡಗವ ತಂದು ಜಡದಿಡಸಿ ಜಡದಿಡಸಿ
ಹುಡುಕಿ ತೆಗೆದಡಕುವ ನವನೀತ ಗಡಬಡಿಸಿ ಗಡಬಡಿಸಿ ||೧||
ಮೀಸಲಮನ ಕೆನೆಮೊಸರನೆ ಮಾಡಿ ಶೋಧಿಸಿ ಶೋಧಿಸಿ
ವಾಸನೆ ಮೊಸರ ಕರಣೆಕುಸಕಿರಿದು ಮರ್ದಿಸಿ ಮರ್ದಿಸಿ
ಮೋಸಹೋಗದೆ ದುರಾಶದ ಕಿಲ್ಮಿಷ ಝಾಡಿಸಿ ಝಾಡಿಸಿ
ಧ್ಯಾಸ ಬಲಿದು ಸುವಾಸನೆ ಕಳಲ ಕಡೆವದಾರಂಭಿಸಿ ||೨||
ನಾಮದಿವ್ಯ ಮಂತವ ಕಟ್ಟಿ ವಿಷಮಬಿಡಿಸಿ ವಿಷಮಬಿಡಿಸಿ
ನೇಮದಿಂದ ಸುಪ್ರೇಮದರವಿಗೆ ಘಮಗುಡಿಸಿ ಘಮಗುಡಿಸಿ
ಶಮೆದಮೆವೆಂಬ್ಹಗ್ಗನೆ ಸಮವಿಡಿದು ಧಿಮಿಗುಡಿಸಿ ಧಿಮಿಗುಡಿಸಿ
ಶ್ರಮಜನ್ಮದ ಹರುವ ಕ್ರಮಗೊಂಡಾಹಂ ಬಿಡಿಸಿ ||೩||
ನಾವು ನೀವೆಂಬ ಹೊಲೆಗುಡತಿಯ ನೆರೆಬಿಡಿಸಿ ನೆರೆಬಿಡಿಸಿ
ಸಾವಧಾನದಲಿ ಅನುಭವಾಮೃತ ನಿಜಕುಡಿಸಿ ನಿಜಕುಡಿಸಿ
ಭಾವದಲಿ ಸದ್ಗುರು ದಯ ನವನೀತ ಝಲ್ಲಿಸಿ ಝಲ್ಲಿಸಿ
ಸವಿಸವಿಗೊಂದು ಸುವಿದ್ಯ ಸಾರಾಯವ ಅನುಭವಿಸಿ ||೪||
ಕಡೆವ ಕುಶಲಿ ಒಬ್ಬಳೇ ಬಲು ನಿಜಜ್ಞಾನಶಕ್ತಿ ಶಕ್ತಿಯಿಂ
ಒಡಗೂಡಲು ನಿಜಬಾಹುದು ಕೈಗೂಡಿ ಸದ್ಗತಿ ಸದ್ಗತಿ
ಪಡಕೊಂಡರು ಇದರಿಂದಲಿ ಮುನಿಜನ ವಿಶ್ರಾಂತಿ ವಿಶ್ರಾಂತಿ
ಕೊಂಡಾಡಿದ ಅನುಭವಸ್ತುತಿ ಮೂಢ ಮಹಿಪತಿ ||೫||
ಸತ್ಯದಾ ನುಡಿ ಹಿಡಿರೋ ಮನುಜರು
(ಕಾಫೀ ರಾಗ ತೀನ್ ತಾಳ)
ಸತ್ಯದಾ ನುಡಿ ಹಿಡಿರೋ ಮನುಜರು
ಸತ್ಯದಾ ನಡಿಗಿನ್ನು ಮತ್ತೊಂದು ಭಯವಿಲ್ಲ ||ಪ||
ಸತ್ಯದಾ ನಡಿಗಿನ್ನು ಸತ್ಯ ನುಡಿಯಲುಬೇಕು
ಸತ್ಯಂ ಸತ್ಯ ಶರಣರೆಲ್ಲಾ ಎತ್ತಾಡಿಸುವಂತೆ ||ಅ.ಪ||
ಕೈಯಾರ ಕೊಂಡಿನ್ನು ಬಾಯಾರಬ್ಯಾಡಿರೊ
ಮೈಯೊಳಗಿಹ ಕಾವನಯ್ಯನ ಮರಿಯಬ್ಯಾಡಿ ||೧||
ಹುಸಿಯಾಡಿ ನೀವಿನ್ನು ಘಾಸಿಗೆ ಬೀಳಲಿಬ್ಯಾಡಿ
ವ್ಯಸನಕಾಗಿ ಬಿದ್ದು ದೆಶೆಗೆಟ್ಟು ಹೋಗಬ್ಯಾಡಿ ||೨||
ಆಶೆಯ ಕೊಟ್ಟು ನಿರಾಶೆಯ ಮಾಡಲಿಬ್ಯಾಡಿ
ಮೋಸ ಮುರುಕದಿಂದ ಘಾಸಿ ಮಾಡಲುಬ್ಯಾಡಿ ||೩||
ಘಟ್ಟಿಸಿ ಒಬ್ಬರ ಹೊಟ್ಟೆ ಹೊರಿಯಬ್ಯಾಡಿ
ಸಿಟ್ಟಿಲಿ ನೆಂಟರ ತುಟ್ಟಿಸಿ ಬಿಡಬ್ಯಾಡಿ ||೪||
ಗುಟ್ಟುನೊಳಿಹ ಮಾತು ತುಟ್ಟಿಗಿ ತರಬ್ಯಾಡಿ
ಹೊಟ್ಟಿಲೆ ಹಡೆದವರ ಕಟ್ಟಿಗೆ ತರಬ್ಯಾಡಿ ||೫||
ಲೆತ್ತಪಗಡಿ ಆಡಿ ಹೊತ್ತುಗಳೆಯಲಿಬ್ಯಾಡಿ
ತುತ್ತಕುಡಿಯೊಳಿದ್ದಾಪತ್ತಬಡಲಿಬ್ಯಾಡಿ ||೬||
ಹರಿಹರಭಕ್ತಿಗೆ ಬ್ಯಾರೆ ನೋಡಲಿಬ್ಯಾಡಿ
ಗುರುಕೃಪೆ ಪಡೆದಿನ್ನು ಗುರುತಿಟ್ಟು ನೋಡಿರೊ ||೭||
ಅನ್ನ ಬೇಡಿದವಗಿಲ್ಲೆನ್ನಬ್ಯಾಡಿ
ಹೊನ್ನು ಹೆಣ್ಣಿನ ಮ್ಯಾಲೆ ಕಣ್ಣಿಟ್ಟು ಕೆಡಬ್ಯಾಡಿ ||೮||
ಅಂತರಾತ್ಮದ ಪರಮಾತ್ಮನ ತಿಳಕೊಳ್ಳಿ
ಸ್ವಾತ್ಮಸುಖದ ಸವಿ ಸೂರ್ಯಾಡಿಕೊಳಲಿಕ್ಕೆ ||೯||
ಸ್ವಹಿತ ಸುಖದ ಮಾತು ಸಾಧಿಸಿಕೊಳ್ಳಲಿಕ್ಕೆ
ಮಹಿಪತಿ ಹೇಳಿದ ಮಾತು ಮನ್ನಿಸಿ ತಿಳಕೊಳ್ಳಿ ||೧೦||
ಗಳಿಸಿಕೊಳ್ಳಿರೊ ಸಾಧು ಸಜ್ಜನರ ಸಂಗವ
ಗಳಿಗೆಯೊಳು ದೋರಿಕೊಡುವರು ಅಂತರಂಗವ ||ಧ್ರುವ||
ಹೊಟ್ಟಿಗೆ ಮೊಟ್ಟಿಗೆ ಕೆಟ್ಟು ಹೋಗಬ್ಯಾಡಿರೊ
ಹುಟ್ಟಿಬಂದಮ್ಯಾಲೆ ಹರಿನಾಮ ಘಟ್ಟಿಗೊಳ್ಳಿರೊ
ಗುಟ್ಟಿಲಿದ್ದ ವಸ್ತು ನೀವು ಮುಟ್ಟಿ ಮನಗಾಣಿರೊ
ಕೆಟ್ಟ ಗುಣಕಾಗಿ ಬಿದ್ದು ಸಿಟ್ಟು ಹಿಡಿಯಬ್ಯಾಡಿರೊ ||೧||
ಹೊನ್ನಿಗೆ ಹೆಣ್ಣಿಗೆ ಬಾಯಿ ತೆರಿಯಬ್ಯಾಡಿರೊ
ಕಣ್ಣುಗೆಟ್ಟು ಹೋಗಿ ದಣ್ಣನೆ ದಣಿಯಬ್ಯಾಡಿರೊ
ಹೆಣ್ಣಿಗಾಗಿ ರಾವಣೇನು ಪಡೆದುಕೊಂಡ ಕಾಣಿರೊ
ಹೊನ್ನಿಗಾಗಿ ವಾಲಿ ಏನು ಸುಖವ ಪಡೆದ ನೋಡಿರೊ ||೨||
ಉರ್ವಿಯೊಳು ಬಂದು ನೀವು ಗರ್ವ ಹಿಡಿಯಬ್ಯಾಡಿರೊ
ಕೌರವೇಶ ಮಣ್ಣಿಗೆ ಗರ್ವಹಿಡಿದು ಕೆಟ್ಟನೋಡಿರೊ
ಅರ್ವಪಥವ ಬಿಟ್ಟು ಮರ್ಮಿಗ್ಹೋಗಬ್ಯಾಡಿರೊ
ಸರ್ವ ಸಾರಾಯ ಸುಖ ಹರಿಯ ಭಕ್ತಿ ಮಾಡಿರೊ ||೩||
ಕಾಮ ಕಳವಳಿಗಿನ್ನು ಕುಣಿದು ಕೆಡಬ್ಯಾಡಿರೊ
ನೇಮದಿಂದ ಸ್ವಾಮಿ ಶ್ರೀಪಾದ ಬೆರೆದು ಕೂಡಿರೊ
ನಾಮರೂಪಕಾಗಿ ಬಿದ್ದು ಹಮ್ಮು ಹಿಡಿಯಬ್ಯಾಡಿರೊ
ತಾಮಸೆಂಬ ದೈತ್ಯನ ಸುಟ್ಟು ಹೋಮ ಮಾಡಿರೊ ||೪||
ಕಳೆಯಬೇಕು ನೋಡಿ ಭವಬಂಧನದ ದುಸ್ತರ
ಹೋಳಿಯಾಡಬೇಕು ಒಂದೆ ಸೀಳಿ ಮದಮತ್ಸರ
ಹೇಳಿಕೊಟ್ಟ ಗುರುವಿನ ಕೊಂಡಾಡಬೇಕು ಎಚ್ಚರ
ಕೇಳಬೇಕು ಒಂದೆ ನೋಡಿ ಜ್ಞಾನಬೋಧ ಶಾಸ್ತರ ||೫||
ಲೋಕವೆಲ್ಲ ಬಂದು ಹೊನ್ನು ಹೆಣ್ಣು ಮಣ್ಣಿಗಾಯಿತು
ಬೇಕಾದ ವಸ್ತು ಬಿಟ್ಟು ಪೋಕುಬುದ್ಧಿಗ್ಹೋಯಿತು
ಸುಖ ಸೂರೆಗೊಳ್ಳದೆ ತೇಕಿ ದಣಿದುಹೋಯಿತು
ಏಕವಾಗಿ ನೋಡಲು ದೈಥೊಯ್ಯಗೊಟ್ಟಿತು ||೬||
ಮಹಿಪತಿಯ ಸ್ವಾಮಿಯ ನೆನೆದು ಒಮ್ಮೆ ನೋಡಿರೊ
ಇಹಪರಸುಖ ಸೂರ್ಯಾಡಿ ನಲಿದಾಡಿರೊ
ಮಹಾಮಹಿಮೆದೋರುತದೆ ಮೈಯ ಮರಿಯಬ್ಯಾಡಿರೊ
ತ್ರಾಹಿ ತ್ರಾಹಿ ಎಂದು ಮನಗಂಡು ಕುಣಿದಾಡಿರೊ ||೭||
ಜಾಣತನದ ಮಾತು ಏನು ಕೆಲಸವಯ್ಯ ಖೂನ ನೋಡಿ
( ಭೈರವಿ ರಾಗ ಕೇರವಾ ತಾಳ)
ಜಾಣತನದ ಮಾತು ಏನು ಕೆಲಸವಯ್ಯ ಖೂನ ನೋಡಿ
ಪ್ರಾಣನಾಯಕನ ತಿಳಿಯುದೊಂದೆ ಜ್ಞಾನಾಭ್ಯಾಸ ಮಾಡಿ ||ಧ್ರುವ||
ಕರಿಮಣಿ ಒಂದಿಲ್ಲದೆ ಹೆಂಗಸಿಗೆ ಸರಮುತ್ತು ಯಾಕೆ
ಸಾರ ಸಂಜೀವನಿಲ್ಲದೆ ನೂರು ಗಿಡಮೂಲಿಕೆ ಯಾಕೆ
ನೆರೆ ಇಲ್ಲದೆ ಸಾಧುಸಜ್ಜನರ ಸರ್ವಬಳಗವ್ಯಾಕೆ
ಪರಮ ತತ್ವಜ್ಞಾನ ಒಂದಿಲ್ಲದೆ ಸುರಿಯುವ ಮಾತಿನ್ನ್ಯಾಕೆ ||೧||
ಪ್ರಾಣವಿಲ್ಲದ ಸುಂದರವಾದ ಶರೀರವ್ಯಾಕೆ
ಖೂನವಿಲ್ಲದೆ ತನ್ನ ನೂರುಕಾಲ ಬದುಕುವದ್ಯಾಕೆ
ಸ್ವಾನುಭವದ ಸುಖ ನೆಲೆಗೊಳ್ಳದೆ ಒಣ ಡಂಭವ್ಯಾಕೆ
ತಾನಾಗಿಹ ವಸ್ತು ದೊರಕಿಲ್ಲದೆ ನಾ ನೀನೆಂಬುವದ್ಯಾಕೆ ||೨||
ಶ್ರೀಹರಿ ಮಹಿಮೆಯ ಸೋಹ್ಯ ತಿಳಿಯದೆ ದೇಹವ್ಯಾಕೆ
ಗುಹ್ಯಗುರುತವಿಲ್ಲದೆ ಸಾಯಸಬಡುವದ್ಯಾಕೆ
ಸಾಹ್ಯಮಾಡುವ ಸದ್ವಸ್ತು ನೋಡದ ಕಣ್ಣು ನೋಟವ್ಯಾಕೆ
ಮಹಿಪತಿಸ್ವಾಮಿ ಸದ್ಗುರುಪಾದ ಕಾಣದ ಜನ್ಮವ್ಯಾಕೆ ||೩||
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