The world's first love letter

One of the first love letters in the world is to a God in India and this letter finds mention in the Puranas. The letter is as old as the Mahabharata and this makes it more than 3500 years old.

This is why the letter must rank as one of the first love letters and this is from Rukmini to Krishna.

The letter is often described as eulogy of love and it was carried to Krishna by a Brahmin messenger of Rukmini. This messenger was Sunanda, who in his next birth, was reborn as the great Madhwa saint Vadiraja Theertha (1480-1600) of Sode.

Sunanda carried the beautiful letter all the way from Central India to Dwaraka where Krishna was residing. This letter appears in the tenth book and fifty second chapter of the Bhagavatha Purana.

The letter has an interesting background.

Bhishmaka, the King of Vidharbha in Central India, decided to get his daughter Rukmini married. Rukmini, who had only heard of Krishna, had mentally accepted Krishna as her husband. She decides to marry Krishna but her brother, Rukmi, wants her to marry Sisupala.

Both Sisupala and Rukmi hate Krishna. Unable to extricate herself  from her proposed marriage to Sisupala, Rukmini writes a letter to Krishna extolling his qualities and expressing her desire to marry him.

She then selects Sunanda, an elderly Brahmin, to deliver her message to Krishna.

Rukmini’s letter reveals her devotion and love to Krishna. When Sunanda reaches Dwaraka with the letter, he tells the doorkeeper of the palace where Krishna resides of his mission. The doorkeeper lead him to Lord Krishna, who was sitting on a throne.

When Sunanda hands over the letter to Krishna, he reads it out. He then thanks the messenger for the letter and tells him that even he wants to marry Rukmini.

When Krishna hears that Rukmini’s marriage is scheduled for the following day, he decides to leave for Vidarbha immediately and he requests the Brahamin messenger to accompany him.

Both Krishna and the Brahmin reach the town of Kundina where Rukmini is slate to get married against her will.

Krishna’s elder brother, Balarama, is alarmed when he receives the news that Krishna is accompanied only by a Brahmin. Suspecting an attack on Krishna,  he rides with hi army towards Kundina.

Meanwhile, Krishna reaches Kundina. He sends the Brahmin inside the palace of Rukmini to let her know that he had arrived and that he has an escape plan for them. When Rukmini sees the Brahmin, she asks whether or not Krishna has come.

The Brahmin tells Rukmini that Krishna has come and that he will marry her and take her away to Dwaraka.

When King Bhismaka hears that Krishna and Balarama had come, he invites them to the marriage ceremony of  Rukmini with Sishupala. He is, however, unaware that Krishna plans to kidnap Rukmini and marry her.  

Krishna carries off Rukmini to Dwaraka in a charriot, even as Balarama and his army hold off Sisupala, his friend and Emperor of Magadha, Jarasandha, Rukmi and others are hot on the heels of India’s first couple, who before their marriage, exchanged perhaps the first love letters in the world.        

The miser who became a Haridasa

Just like his friend Purandara Dasa, he too was rich person and he was a miser too. If Purandara Dasa lived in Kshemapura in Shimoga district, he lived in Belur in Hassan district.

Though both were contemporaries, they did not know each other. If Purandara Dasa was a Madhwa Brahmin, this person was a Srivaishnava. If Hari himself transformed Purandara Dasa into a Haridasa, it was Vadiraja Theertha (1480-1600) who gave this man from Belur deekshe and transformed his mundane life into a pious and holy one.

Both Purandara and the man from Belur met at Hampi where they quickly became close friends. Both accepted the venerable Vyasa Raja or Vyasa Theertha (1447-1539) as their guru and both composed innumerable devaranamas.

The man from Belur later went on to make a mark as a great devotee of Sri Krishna whom he always worshipped. This man is none other than Belur Vaikunta Dasa (1480-1550).

It was Vadiraja who reformed a rich Vaikunta Dasa and gave him a Hayagriva Saligrama. Vadiraja told Vaikunta Dasa that he could amass untold wealth and riches if he worshipped the Saligrama with sincerity and devotion.

More out of greed, Vaikunta Das began performing pooje daily to the Saligrama. Slowly but surely, he became devoted to the Saligrama and the pooje continued. Over a period of time, he realised that the Saligrama was more precious than all his wealth and that it could never be quantified.

He became a devotee of Hayagriva and lost interest in the materialistic world. When Varidara realised that Belur Vaikunta dasa was a transformed man, he blessed him and named him “Sri Vaikunta Dasa.”

Vaikunta Dasa became a Haridasa and began composing Kirtanas in Kannada on Sri Hari with Ankitha Vaikunta.

Vaikunta Dasa was a native of  Belur and he rarely if ever stirred out of Belur. He has a few compositions in Kannada which bear the ankita nama Vaikunta Dasa. He became a close friend and companion of Purandara Dasa and Kanaka Dasa and also a disciple of Vadiraja Theertha.

His devotion to Hari was such that Krishna danced in front of him when he sang. All the three dasas -Vadiraja, Kanaka and Purandara have paid tributes to Vaikunta Dasa.

Purandara Dasa went around the Vijayanagar Kingdom spreading the tenets of Madhwacharya and singing the glory of Hari. During one such tour, he came to Belur in Hassan district where Belur Vaikunta Dasa was staying.

Vaikunta Dasa rarely, if ever, stirred out of  Belur and the few times he did was to visit his friend Purandara Dasa and his guru, Vyasa Raja. Though he was a Srivaishnava scholar, he  composed many songs on Hari.

Vaikunta Dasa lived in a house in Belur and when Puranadara Dasa came, he saw a beautiful child playing on the lap of the Dasa. Both Belur Vaikunta Dasa and the boy, whom Belur Vaikunta Dasa called Keshava, were so engrossed in playing that they did not notice Purandara Dasa.

When Purandara Dasa came very near to them, he suddenly realised that the Keshava who was playing in the lap of Belur Vaikunta Dasa was none other than Krishna himself.

Even as Puranadara Dasa was about to speak, the child looked up and on seeing a stranger burst into tears. The incessant crying of the child immediately spurred Purandara Dasa into composing a poem.

This beautiful poem is:

 “aLuvadyaadako raMgaa! atta raMjisuva  gummA  

puTTidELu divasadali!duShTa pootaneeya koMde

muTTi moleya haaluMDa kaaraNa! dRuShTi taakitE ninage kaMdayyaa  1

bAlakatanadalli gO! paalaroDagooDi

kALiMga maDuvanu kalakida kAraNa! kaalu uLakitE ninage raMgayyaa    2

turuva kaayalu pOgi! bharadiMda maLegareye

beraLali beTTavanettida kaaraNa! beraLu uLukitE ninage kaMdayyaa    3

vasudEva sutanaagi asurara mardiside

basurali bommana paDeda kAraNa! kisaru taakite ninage raMgayyaa     4

sharaNu vElaapurada  doreye  chennigaraaya

sharaNara salahuva karuNAnidhiyE varada puraMdara viThala rAya        5

When Purandara Dasa began singing in his melodious voice, the child stopped crying and gave a smile.

Puranadara Dasa stayed back at the home of Belur Vaikunta Dasa for some time before proceeding on his onward journey.

Another time, when Purandara Dasa was walking on the streets of Hampi or Vijayanagar one evening with Belur Vaikunta Dasa, a rogue elephant suddenly came out of nowhere and charged at them.

While Purandara Das managed to take evasive action, Vaikunta Dasa came face to face with the animal. Purandara Dasa immediately began singing,

“Sakala duritagala parihara maado Venkatesha, bhaktige volidu bandu bhaktana kaayo Venkatesha….varada Purandara vittala,”

Meanwhile, the elephant ran upto Vaikunta Dasa and it saluted the Dasa with its trunk and left. A dumbfounded Purandara Dasa had no words to describe his feelings and he embraced Vaikunta Dasa and both continued their evening stroll.  

The seer who was a Rudra Amsha

Before he took Deekshe, he was a Shanubhog and he was called  Ananthappa. It was Vibudhendra Theertha who saw him at  Agnihalu village near the confluence of the Krishna and the Bheema.

Vibudhendra Theertha taught Sandhyavandana to Ananthappa.

He gave a Narasimha Saligrama to Ananthappa and advised him to perform Sandhyavandhana and Saligrama pooje regularly.

Ananthappa began his routine in accordance with the instructions of Vibhudhendra Theertha. He performed Sandhyavandhana and then offered Naivedya to the Saligrama.

When the Saligrama did not take the offering, Ananthappa got angry and offered to die if  the Narasimha saligrama did not take the offering.

The Saligrama opened and Ananthappa fed it with the Naivedya. Soon, this became a regular routine. In 1490, Vibhudhendra Theertha again came to the village and he met Ananthappa who by then had transformed into a pious and holy man, immersed in religion and prayer.  

The seer had been granted the village of Angihalu by the Vijayanagar Emperor. He was wonderstruck when he saw the saligrama partaking the Naivedya. He decided to nominate Ananthappa as the successor of the matha that he headed.

He conferred sanyasa on Ananthappa and entrusted the Samsthana of the Sri matha to him. Vibudhendra then proceeded towards Tamrapani, in Tamil Nadu, where he entered Brindavana.

It was after sanyasa that Ananthappa came to be called Jitamitra. He was the 12^th seer to sit on the Sri matha after Madhwacharya.

Jitamitra Theertha taught his students under a gum tree on a mound between the Krishna and the Bheema rivers as he considered this spot to be as sacred as Prayag. Every day, the students and onlookers saw a Jangama attending his classes. The students always wondered who this Jangama was.

Once, when the Krishna was in spate, Jitamitra Theertha was meditating under the gum tree. The Krishna submerged the entire mound and it did not recede for seven days. Later the flood receded and the students were amazed to see Jitamitra Theertha sitting in meditation. The students saw that not a drop of water had touched the seer.

This incident occurred a second time and this time around the seer had disappeared. When his devotees and students began searching for him, they heard the voice of Jitamitra Theertha saying  that he had disappeared and that there was no need for a Brindavana for him. The voice of the seer said the gum tree under which he sat and taught them should be worshipped. Accordingly, the gum tree came to be worshipped. Even today, the gum tree exists and it is being worshipped everyday.

Legend has it that Jitamitra was a Rudramsha. When Susheelendra Theertha of Mantralaya Raghavendra Swamy Matha went there, he saw Jitamitra in the form of a Bairagi at the nearby Sangameshwara temple. The Bairagi disappeared into the sanctum sanctorum which has an idol of  Shiva.

Before disappearing from view, Jitamitra Theertha had visited Bichale and planted a gum tree there. It was on this gum tree that Appanacharya used to hang raw rice kept in a cloth and start teaching his students. When he finished his classes, the rice would have boiled.

Sripadaraja also visited Bichale and he consecrated an idol of Narasimha near the gum tree. He also wrote a beautiful poem in praise of  Jitamitra Theertha.

The poem in Sanskrit and Kannada is as follows:

वंदने माडिरै यतिकुलचंद्रन पाडिरै ॥प॥
बंद दुरितगळ हिंदे आनंद पडुवे विबुधॆंद्र करॊद्भवर ॥अ.प॥

रघुकुलवर पुत्र रामन चरण करुणापात्र।
निगमॊक्तिय सूत्र पाठ पठिसुव सुगुण जितामित्र॥
नगधर श्री पन्नगशयनन गुण ।
पोगळुव अपार अगणित महिमर ॥१॥

वरमहात्मे तिळिसि मोदलिंदीपरियंददि चरिसि।
निरुत मनव निलिसि श्रीहरि करि वरदन ओलिसि ॥
धरे जनरिगे अरियदे मरेयागुत ।
हरुषदि गॊनद तरुवल्लिरुवर ॥२॥

मुददि कृष्णा तटिय मध्यदि सदनद ई परिय ।
सतदामल यतिवर्य तपमौनदलि इद्दु (द्रुत) करिय(कार्य) ॥
ओदगि नदियु सूसुत बरलॆळु दिन-।
कुदयादवर सुपद कमलंगळ ॥३॥

मास मार्गशीर्षाराधनेगशॆषदिन अमावास्य ।
दासरु प्रतिवरुष माळ्परु लॆसेनलु श्रितिगॊष ॥
काशिय क्षॆत्र ई स्थळ मिगिलै
दासरिगे ई भूसरि पदंगळ ॥४॥

मध्व शास्त्र ग्रंथसारद पद्धति तिळिदंथ ।
अद्वैत पंथ मुरिदु मत उद्धरिसिदंथ ॥
रुद्रवंद्य मूरुति रंगविठलन पद ।
पद्माराधक प्रसिद्ध मुनींद्रर ॥५॥

The poem in Kannada is:

ವಂದನೆ ಮಾಡಿರೈ ಯತಿಕುಲಚಂದ್ರನ ಪಾಡಿರೈ ||ಪ||
ಬಂದ ದುರಿತಗಳ ಹಿಂದೆ ಆನಂದ ಪಡುವೆ ವಿಬುಧೇಂದ್ರ ಕರೋದ್ಭವರ ||ಅ.ಪ||

ರಘುಕುಲವರ ಪುತ್ರ ರಾಮನ ಚರಣ ಕರುಣಾಪಾತ್ರ|
ನಿಗಮೋಕ್ತಿಯ ಸೂತ್ರ ಪಾಠ ಪಠಿಸುವ ಸುಗುಣ ಜಿತಾಮಿತ್ರ||
ನಗಧರ ಶ್ರೀ ಪನ್ನಗಶಯನನ ಗುಣ |
ಪೊಗಳುವ ಅಪಾರ ಅಗಣಿತ ಮಹಿಮರ ||೧||

ವರಮಹಾತ್ಮೆ ತಿಳಿಸಿ ಮೊದಲಿಂದೀಪರಿಯಂದದಿ ಚರಿಸಿ|
ನಿರುತ ಮನವ ನಿಲಿಸಿ ಶ್ರೀಹರಿ ಕರಿ ವರದನ ಒಲಿಸಿ ||
ಧರೆ ಜನರಿಗೆ ಅರಿಯದೆ ಮರೆಯಾಗುತ |
ಹರುಷದಿ ಗೋನದ ತರುವಲ್ಲಿರುವರ ||೨||

ಮುದದಿ ಕೃಷ್ಣಾ ತಟಿಯ ಮಧ್ಯದಿ ಸದನದ ಈ ಪರಿಯ |
ಸತದಾಮಲ ಯತಿವರ್ಯ ತಪಮೌನದಲಿ ಇದ್ದು (ದ್ರುತ) ಕರಿಯ(ಕಾರ್ಯ) ||
ಒದಗಿ ನದಿಯು ಸೂಸುತ ಬರಲೇಳು ದಿನ-|
ಕುದಯಾದವರ ಸುಪದ ಕಮಲಂಗಳ ||೩||

ಮಾಸ ಮಾರ್ಗಶೀರ್ಷಾರಾಧನೆಗಶೇಷದಿನ ಅಮಾವಾಸ್ಯ |
ದಾಸರು ಪ್ರತಿವರುಷ ಮಾಳ್ಪರು ಲೇಸೆನಲು ಶ್ರಿತಿಗೋಷ ||
ಕಾಶಿಯ ಕ್ಷೇತ್ರ ಈ ಸ್ಥಳ ಮಿಗಿಲೈ
ದಾಸರಿಗೆ ಈ ಭೂಸರಿ ಪದಂಗಳ ||೪||

ಮಧ್ವ ಶಾಸ್ತ್ರ ಗ್ರಂಥಸಾರದ ಪದ್ಧತಿ ತಿಳಿದಂಥ |
ಅದ್ವೈತ ಪಂಥ ಮುರಿದು ಮತ ಉದ್ಧರಿಸಿದಂಥ ||
ರುದ್ರವಂದ್ಯ ಮೂರುತಿ ರಂಗವಿಠಲನ ಪದ |
ಪದ್ಮಾರಾಧಕ ಪ್ರಸಿದ್ಧ ಮುನೀಂದ್ರರ ||೫||

The aradhane of this great saint of Mantralaya Raghavendra Swamy Matha is being celebrated for three days from December 31 at Jitamitra Gadde, Shivpur, in Yadgir. The senior and jujior pontiff of the Mantralaya Matha will grace the occasion.

The Bhagavath Geeta Saara

Vyasa Raja or Vyasa Theertha was initially a disciple of Bramanye Theertha of Abbur. He was born in Bannur near Mysore sometime in 1447 and he first became a disciple of Bramanye Theertha who later sent him for further studies to Sripadaraja of Mulabagal.

Even today, there is a small cave in the Sripadaraja matha in Mulabagal where Sripadaraja taught Vyasa Raja. The matha has also a Hanuman consecrated by Vyasaraja and this is one of the 732 Hanuman idols he consecrated all over India.

Vyasa Raja was the Raja Guru of six Emperors of the Vijayanagar dynasty. He was also the Chancellor of Vijayanagar University which had 10,000 students. He composed several works when he stayed at Hampi or Vijayanagar.

He was a master of Dwaitha and he is ranked alongside Madhwacharya and Jayatheertha in scholarship and literary erudition.

He was a great devotee of Krishna and once Sripadaraja found the Gopalakrishna idol dancing in his matha in Mulabagal even as Vyasa Raja was totally immersed in singing. Sripadaraja then handed over the idol of Gopalakrishns to Vyasa Raja and this is the main idol of the Sosale Vyasaraja Matha. This idol is still with the seers of the Matha and it can be seen even today.

Vyasa Raja performed the pooja of Srinivasa in Tirupathi for twelve years. He also visited Udupi and composed Krishna Nee Begana Baro when he saw the idol of Krishna consecrated by Madhwacharya.

He wrote under the ankita Krishna and subsequently as Sri Krishna. He was the founder of both the Dasa and the Vyasa Koota. If the Dasa Koota was a poetic expression of devotion to Hari, the Vyasa Koota was a philosophical stream.

Scholars classify his works into nine major works which includes  Nyâyâmrta, TarkatâNDava, and Chandrika. These three works are  collectively known as Vyâsa Traya. In is in his magnum opus, Nyâyâmrta, that he justifies the philosophy of Tattvavâda or Dwaitha. Here, he argues against Adwaitha thought and its concept of Maya. He says monism is untenable and that the world is as real as man.

A renowned debater, he distinguished himself at the court of the Vijayanagar Emperor, Saluva Narasimha, when he defeated several opponents in philosophical debates in Chandragiri near Tirupathi.

He was a magnanimous person and he never imposed his school of thought or philosophy on others, including even those he had defeated in debates. This is the reason he was highly respected by Kings and scholars from other schools, including Appayya Dikshita, Pakshadhara Mishra, Madhusûdana Saraswati, and Basava Bhatta.

Yusuf Adil Shah, the ruler of the Adil Shah dynasty of Bijapur and even the Mughal Emperor, Babur, honored Vyasa Raja with umbrella and showered him with gifts.  Portuguese visitors paid Vyasa Raja the respect due to a Raja Guru and they have eulogized him in all their writings as a learned Brahmin whose words the Emperors paid heed to.

The previous avatar of Raghavendra Swamy,Vyasa Raja composed the Bhagavath Geeta Saara.

The lyrics of this composition in Kannada is as follows:  

ಕೇಳಯ್ಯ ಎನ್ನ ಮಾತು ಪಾರ್ಥನೆ ಗೀತಾದರ್ಥನೆ ||ಪ||

ಶ್ಲೋಕ |  
ಕುರುಕ್ಷೇತ್ರದಿ ಎನ್ನವರು ಪಾಂಡವರು
ಪೇಳೋ ಸಂಜಯಾ ಏನು ಮಾಡುವರು ಕೂಡಿ |
ಕೇಳಯ್ಯ ಅರಸನೆ ನೋಡಿ ಪಾಂಡವರ ಸೇನಾ|
ಮಾತನಾಡಿದ ನಿನ್ನ ಸುತ ದ್ರೋಣಗಿಂತು ||

ಪಲ್ಲವಿ|  
ಕೇಳಿ ತಾ ಪಾರ್ಥನು ಕುರು ದಂಡ
ರಣದಲಿ ಚಂಡ | ಗಾಂಡೀವ ಕರದಂಡ
ಅಚ್ಯುತ ಪಿಡಿರಥ ನಡೆ ಮುಂದ
ಬಹು ತ್ವರದಿಂದ | ನೋಡುವೆ ನೇತ್ರದಿಂದ ||
ಗುರುಹಿರಿಯರ ಕೂಡ ಯಾಕೆಂದ
ಯುದ್ಧ ಸಾಕೆಂದ | ಭಿಕ್ಷವೆ  ಸುಖವೆಂದ||
ಕುಂತಿಸುತ ಈ ಮಾತು ಉಚಿತಲ್ಲ
ನಿನಗಿದು ಸಲ್ಲ | ಪಿಡಿ ಗಾಂಡೀವ ಬಿಲ್ಲ        ||೧||

ಶ್ಲೋಕ|  
ಬಾಲ್ಯ ಯೌವನ ಮುಪ್ಪುತನ ದೇಹದಲ್ಲಿ
ಇಂಥ ದೇಹಕೆ ಮೋಹ ಮತ್ತ್ಯಾಕಿಲ್ಲಿ|
ಕಾಯ್ದು ಕೊಲ್ಲುವ ನಾನು ಇರುತಿರಲು ಇಲ್ಲಿ
ಬಿಲ್ಲು ಪಿಡಿದು ಕೀರ್ತಿಪಡೆ ಲೋಕದಲ್ಲಿ ||
 

ಪಲ್ಲವಿ|  
ಶಸ್ತ್ರದಂಜಿಕೆಯಿಲ್ಲ ಜೀವಕ್ಕೆ
ಈ ದೇಹಕ್ಕೆ| ಪಾವಕನ ದಾಹಕ್ಕೆ |
ಉದಕಗಳಿಂದ ವೇದನೆಯಕ್ಕೆ
ಜೀವಕ್ಕ | ಮಾರುತನ ಶೋಷಕ್ಕೆ
ನಿತ್ಯ ಅಭೇದ್ಯ ತಾ ಜೀವನ
ಸನಾತನ| ವಸ್ತ್ರದಾಂಗೆ ಈ ತನವು |
ನನಗಿಲ್ಲಯ್ಯ|ಅದನಾ ಬಲ್ಲೆನಯ್ಯಾ            ||೨||

ಶ್ಲೋಕ|
ಜ್ಞಾನ ದೊಡ್ಡದು ಕರ್ಮಬಂಧನವ  ಬಿಟ್ಟು
ಕರ್ಮ ಬಿಟ್ಟರೆ ಪ್ರತ್ಯವಾಯವದೆಷ್ಟು |
ಫಲ ಬಿಟ್ಟು ನೀ ಮಾಡು ಸತ್ಕರ್ಮಗಳ
ಸಮ ದೇಹಕೆ ಫಲಕರ್ಮ ಕಾರಣವಲ್ಲ ||
ಪಲ್ಲವಿ | ಕರ್ಮದಲ್ಲೆ ನಿನಗಧಿಕಾರ
ಫಲ ತಾ ದೂರ| ಧನುಂಜಯಗೋಸ್ಕರ|
ಇತ್ತ ಬಾರಯ್ಯ | ಯೋಗಬುದ್ಧಿ ಮಾಡಯ್ಯ|
ಜಿತ ಬುದ್ಧಿ ಯಾವುದೈ ಕೇಶವ
ಜಗತ್ಪಾಶವ | ನೋಡದೇ ಪರಮೇಶ |
ಗೋವಿಂದನಲಿ ಮನವಿಟ್ಟವ
ಕಾಮ ಬಿಟ್ಟವ ಜಿತ ದೇಹ ತಾನಾದಾ            ||೩||

ಶ್ಲೋಕ|  
ಜ್ಞಾನ ದೊಡ್ಡದು ಕರ್ಮದಲ್ಲ್ಯಾಕೆ ಎನ್ನ
ಬುದ್ಧಿ ಮೋಹಿಸಿ ಕೃಷ್ಣ ಕೇಳಯ್ಯ ಬಿನ್ನಪ||
ಕರ್ಮವಿಲ್ಲದೆ ಮೋಕ್ಷವುಂಟೆ ಇನ್ನು
ಕರ್ಮ ಮೋಕ್ಷದ ಬುದ್ಧಿಗೆ ಬೀಜವಲ್ಲೆ||
ಪಲ್ಲವಿ |
ಯುದ್ಧ ಕರ್ಮವ ಮಾಡೋ ಪಾಂಡವ
ರಣ ತಾಂಡವ | ವೈರಿ ಷಂಡನೆಂಬುವ|
ಜನರೆಲ್ಲ ಮಾಳ್ಪರೋ ನಿನ್ನ ನೋಡಿ
ಮತ್ತೆನ್ನ ನೋಡಿ | ನೋಡಿದರ ನೀ ಬೇಡಿ |
ಎನಗ್ಯಾಕೆ ಪೇಳಯ್ಯ ಜನಕರ್ಮ
ಕ್ಷತ್ರಿಯ ಧರ್ಮ | ನಷ್ಟವಾಗುವದು ಧರ್ಮ|
ಅರ್ಪಿಸು ಎನ್ನಲ್ಲಿ ಸರ್ವವು
ಬಿಟ್ಟು ಗರ್ವವು | ತಿಳಿ ಎನ್ನೊಳು ಸರ್ವವು        ||೪||

ಶ್ಲೋಕ|
ಯೋಗ ಸನ್ಯಾಸ ಎರಡು ಮುಕ್ತಿಗೆ ಧೃಡವು
ಭೋಗವರ್ಜಿತ ಕೀಳು ಸನ್ಯಾಸಿಯಿರವು |
ಹೇಗೆ ಪದ್ಮಕೆ ವಾರಿಯ ಲೇಪವಿಲ್ಲ
ಹಾಗೆ ಭಕ್ತಿಗೆ ಸಂಸೃತಿಯ ಇಲ್ಲ ||
ಪಲ್ಲವಿ |
ಅಜನಲ್ಲಿ ದ್ವಿಜನಲ್ಲಿ ಗಜದಲ್ಲಿ
ಸಮನಾನಲ್ಲಿ| ಭಜಿಪರ ಮನದಲ್ಲಿ
ಮನಸು ಯಾರ ಜೀವಕೆ ಬಂದು
ಇತ್ತ ಬಾರೆಂದು | ಮತ್ತೆ ವೈರಿ ದಾರೆಂದು|
ಲೋಷ್ಟ ಕಾಂಚನ ನೋಡು ಸಮಮಾಡಿ|
ಆಸನ ಹೂಡಿ | ನಾಸಿಕ ತುದಿ ನೋಡಿ|
ಧ್ಯಾನ ಮಾಡು ಹರಿ ಅಲ್ಲಿಹ
ಅವನಲ್ಲಿಹ | ಯೋಗ ಸನ್ನಿಹಿತನವನೇ        ||೫||

ಶ್ಲೋಕ|
ಯಾರ ಭಕ್ತಿಯು ಎನ್ನ ಪಾದಾಬ್ಜದಲ್ಲಿ
ಘೋರ ಸಂಸಾರ ಯಾತನೆ ಅವರಿಗೆಲ್ಲಿ|
ಶರೀರವೆ ಕ್ಷೇತ್ರವೆಂತೆಂದು ತಿಳಿಯೋ||
ಪಲ್ಲವಿ |  ಶರೀರದೊಳಗಿದ್ದು ಪಾಪಿಲ್ಲ
ದುಃಖಲೇಪಿಲ್ಲ | ಆಕಾಶವು ಎಲ್ಲಾ|
ಮೂರು ಸದ್ಗುಣ |ಕೇಳೈಯ್ಯ ಫಲ್ಗುಣ|
ಸುಖದುಃಖ ಸಮಮಾಡಿ  ನೋಡು ನೀ |
ಈಡ್ಯಾಡು ನೀ| ಬ್ರಹ್ಮನ ನೋಡು ನೀ|
ಸೂರ್ಯ ಚಂದ್ರರ ತೇಜ ನನದಯ್ಯ
ಗುಡಾಕೇಶಯ್ಯ| ಅನ್ನ ಪಚನ ನನ್ನದಯ್ಯ        ||೬||

ಶ್ಲೋಕ|
ನಾನೇ ಉತ್ತಮ ಮನಸು ಎನ್ನಲ್ಲು ಮಾಡೋ
ಜ್ಞಾನ ಅಜ್ಞಾನ ಪೇಳುವೆ ತಿಳಿದು ನೋಡೋ
ಜ್ಞಾನ ದುರ್ಲಭ ಅವರ ಭಕ್ತಿಗಳಂತೆ
ನಾನು ಕೊಡುವೆನು ಫಲವ ಮನಸು ಬಂದಂತೆ||
ಪಲ್ಲವಿ |  ಸ್ಮರಣೆ ಮಾಡುತ ದೇಹ ಬಿಡುವರೋ
ನನ್ನ ಪಡೆವರೋ | ಬಲು ಭಕ್ತಿ ಮಾಡುವರೋ|
ಅನಂತ ಚೇತನ ಸುಳಿವೆನು
ಹರಿ ಸುಲಭನು | ಮತ್ತೆ ಜನನವಿಲ್ಲವಗೆ|
ಎನ್ನ ಭಕ್ತರಿಗಿಲ್ಲ ನಾಷವು
ಸ್ವರ್ಗದಾಶವು| ಬಿಟ್ಟು ಚರಣ ಭಕುತಿಯ        ||೭||

ಶ್ಲೋಕ|  
ಕೃಷ್ಣ ತೋರಿಸು ನಿನ್ನ ವಿಭೂತಿ ರೂಪ |
ಇಷ್ಟ ಪೂರ್ತಿಯ ಆಗಲೊ ಎನಗೆ ಶ್ರೀಪ|
ರಾಮ ನಾನಯ್ಯ ರಾಜರ ಗುಂಪಿನಲ್ಲಿ
ಸೋಮ ನಾನಯ್ಯ ರಾಜರ ಗುಂಪಿನಲ್ಲಿ
ಸೋಮ ನಾನಯ್ಯ ತಾರಕ ಮಂಡಲದಲಿ||
ಪಲ್ಲವಿ | ಅಕ್ಷರದೊಳಗೆ ಅಕಾರನು
ಗುಣಸಾರನು| ಪಕ್ಷಿಗಳಲಿ ನಾನು ಗರುಡನು|
ಸಕಲ ಜಾತಿಗಳಲ್ಲಿ
ಶ್ರೇಷ್ಟತನದಲಿ| ಎನ್ನ ರೂಪ ತಿಳಿಯಲ್ಲಿ|
ತೋರಿಸೋ ಶ್ರೀಕೃಷ್ಣ ನಿನ್ನ ರೂಪ|
ನಾನಾ ರೂಪ| ಅರ್ಜುನ ನೋಡೋ ರೂಪ|
ಕಂಡನು ತನ್ನನು ಸಹಿತದಿ |
ಹರಿ ದೇಹದಿ| ಬ್ರಹ್ಮಾಂಡಗಳಲ್ಲಿ        ||೮||

ಶ್ಲೋಕ|  
ಕ್ಷರ ಅಕ್ಷರ ಎರಡಕ್ಕೂ  ಉತ್ತಮನು ನಾನು|
ಗೋರ ನರಕದ ಲೋಭ ಕಾಮನು ನಾನು |
ಸಾರ ದಾನವು ಸಜ್ಜನರ ಹಸ್ತದಲ್ಲಿ
ಭೂರಿ ದಕ್ಷಿಣೆ ನೀಡೋ ಸತ್ಪಾತ್ರರಲ್ಲಿ ||
ಪಲ್ಲವಿ |  ಸರ್ವ ದಾನದಕಿಂತ ಎನಭಕ್ತಿ
ಕೇಳೊ ಭೂಶಕ್ತಿ | ಮಾಡಯ್ಯ ವರಕ್ತಿ |
ಕೃಷ್ಣ ಹರಣವಾಯ್ತು ನಿನ್ನಿಂದ
ಮೋಹ ಎನ್ನಿಂದ| ಬಹು ಸುವಾಕ್ಯ ದಿಂದ|
ಕೃಷ್ಣ ಭೀಮಾನುಜರ ಸಂವಾದ
ಮಹ ಸುಖಪ್ರದ| ಧೃತರಾಷ್ಟ್ರ ಕೇಳಿದ|
ಬಲ್ಲೆನು ವ್ಯಾಸರ ದಯದಿಂದ|
ಮನಸಿನಿಂದ| ಕೃಷ್ಣನಲ್ಲೇ ಜಯವೆಂದ        ||೯||