Introduction:

The responsibility of creating a noble and respectful society lies with every individual and that contributes to the family, community, state, country and the world. Having had the direct blessing of enlightenment in a miraculous manner from Lord Nārāyaṇa Himself, Śri Purandara Dāsa devoted his remaining life entirely to the purpose of improving the quality of life for his fellow beings and propagating the name of the Lord ‘Hari Nārāyaṇa to those around him. 

Śri Purandara Dāsa used his compositions in an exemplary way to propagate Dharma (righteousness), moral code and Vēdānta (metaphysical and philosophical ideas) to improve his society. His music appeals to young children, elderly people, music students, erudite musical scholars and also to spiritually elevated great souls - this is because his compositions lend themselves into folk tunes, simple nāmasaṅkīrtana bhajan-s, full fledged dēvaranāma-s with saṅgati-s aplenty, as well as choir renditions. By choosing to compose in his mother tongue, Kannaḍa, his music was able to reach people irrespective of class, creed, colour or gender.

Contributions to the field of Carnatic Music:

He was a true visionary and the first one to systematize the basic lessons of Carnatic music, which are still practised today in all music institutions and schools. This is devised and designed in a manner that any uninitiated person can approach music easily and learn step by step. Alaṅkāra-s (to be rendered in 3 speeds) and Gīta-s in particular need mention as they are difficult and challenging to compose. Even in current times, music teachers emphasise the importance of these compositions to develop musical acumen.

The Sūḷādi-s are a unique set of compositions that he composed and they contain a lot of musical, historical and devotional information. His Gīta-s are beautiful and scholarly pieces which pack scriptures and philosophical information within a few verses.

Through these compositions Śri Purandara Dāsa has glorified and sanctified music -In ‘Tambūri mīṭṭidava, bhavābdhi dhāṭidava’ he says music has the power to rid us from the cycle of birth and death and lead to salvation. His choice of lyrics for compositions must be mentioned as both devotional and philosophical at the same time, compelling listeners to relinquish material pleasures and seek higher spiritual levels.

On how music should be approached, learnt, performed or listened, he says ‘tāḷa bēku, takka mēḷa bēku, śānta vēḷe bēku’ - which means good rhythm sense, good accompaniment and peaceful atmosphere is essential for music. Today we see so many musicians singing for world peace - Purandara Dāsa made this statement 500 years ago, a universal truth, that good music is the one that touches hearts and creates peace.

The composition Guru vinā gulāma, proclaims the universal truth that no knowledge is attainable without the Guru.

He has composed on all major deities in the Hindu religion including the several forms of Viṣṇu, Śiva, Gaṇēśa, Sarasvati, Dēvī and Āñjanēya. From his compositions like Karuṇānidhiyē Īśa and Entā Celuvagē, we can understand how he saw Viṣṇu and Śiva as one.

Contributions to the General Society:

In his composition ‘Ācāravillāda nāligē’ he condemns evil-minded people, asking them to control their tongues and instead, use it as an instrument to chant Hari nāma. Even in his first deeply philosophical composition ‘āḍaddella oḷidē āyidu’ he asks human beings to surrender to divine will and accept good and bad happenings alike, which is the highest state of maturity. Similar sentiments are expressed in ‘hāṅgē irabēku samsāradalli’, entreating one to be free of attachments and material pleasures, pursue more noble qualities and activities.

One of his greatest messages to the society is to equally prioritise to be a good human being along with being religious - no amount of taking the Lord’s name will help a being who has a life spent in bad deeds, greed and avarice. This is completely relevant and rings true for any person in the world regardless of country or religion.

All these songs are in Kannaḍa, and not in Sanskrit, so that even the people from the lowest strata of the society could understand and benefit from the songs. He has addressed the issue of casteism through his Dēvaranāma ‘Āvakulavādarēnu’. 

In ‘Hoḷaya horagitanē ūrōlagillavē’ he has berated untouchability and says that in society, those who do wrong deeds, cannot speak in soft, kind manner and who poison the minds of others to create enemies, hatred and divisions amongst the people are the real untouchables! The Saint has left a massive corpus of songs. Analysing and interpreting the social messages in them can give material to fill several volumes of books. 

Conclusion:

In conclusion, there is no equal personality in history like the great Guru Śrī Purandara Dāsa who was able to combine devotion, detachment and good conduct to reform the society and bring the community together in pursuit of better quality of life. 

Śrī Purandara Dāsa is thus the foremost Carnatic composer, who propagated moral codes, ethical behaviour and social reforms via his compositions. In this way, he is an example of a great teacher and hence he will always remain our beloved ‘Saṅgīta Pitāmaha.