Mullu Koneya Mele Muuru Kereya Katti

Mullu Koneya mele muuru kereya katti


muLLu koneya mElE mUru kereya katti eradu thumbadhu ondhu thumbalE illa

Translation:

Three lakes are built on the tip of a thorn and two cannot be filled and one is not filled. Tip of a thorn represents infinitesimally small entity. Here it means jIva. why?

"ashvabAlAgramAdAya vibhajya shatadhA hi tat.h | punashcha shatadhA bhinnaM kiyanmAnaM bhavishyati | tAvad.hbrahmAdi\ - jIvAnAM parimANaM prakIrtitaM ||"

If one takes the tip of horse's tail and splits into one hundred parts and takes one part and further divides into one hundred parts, that is known to be the size of the jIvas starting from Brahma.

Perennial Meaning:

Lake represents body. The jIva or svarupa Deha is constituted by three bodies - Anadi Linga Deha (Casual Body), Aniruddha Deha OR Sukshma Deha (Subtle Body) and Sthula Deha (Gross body).
The first two Dehas, viz. Linga Deha and Sukshma Deha cannot be filled with Sadhanodka (meaning not possible to accomplish Sadhana), while the Sthula Deha i.e., Gross body can be utilized for Sadhana. But even this is not filled because our Sadhana is not yet complete or we are not doing enough Sadhana.

thumbalilladha kerege bamdharu mUvaru oddaru ibbaru kuntaru obbage kale illa

Translation:

For the lake that is not filled, came three stone-cutters or diggers. Two are lame and one does not have legs.

Perennial Meaning:

Three stone-workers are three stages that happen to the Sthula Deha I.e. Gross Body -Boyhood, Youth and Old age.

Boyhood and Old age are like lame men. In Boyhood, one is immature and indulges in fun and playing. In old age insecurity, weakness and fatigue set in. Thus these two are hard to utilize for Sadhana. While in Youth, one has lot of strength to do Sadhana, but there is little effort or willingness to perceive. Thus not having willingness is like not having leg.

kAlilladha oddage kottaru mUru emmegaLa eradu baradu ondhakkaruvE illa

Translation:

Legless worker is given three buffalos. Two buffalos are barren and one does not have calf.

Perennial Meaning:

The three buffalos are the three desires known as Ishhanatrayaru – wife (Madadhi), children (Makkalu) and wealth (Iswarya). It is well known that when in Youth, the three desires set in. Wife and children are hindrances to Dharmasadhana and hence like a barren baffalo. One may argue what if they are cooperative in Dharmasadhana. But, still the Bandha or the bondage is a handicap in doing full Sadhana. Wealth need not be Dharma Pratibandhaka and instead it can be Dharmasadhaka. But more often than not, it is used for materialist pleasure seeking only and hence it is like a buffalo without calf. Thus not having calf is like not having "Dharma-Chitta" (- the person does not utilize all wealth only for Dharma Karyas).

karuvilladha emmege kottaru mUru honnugaLa eradu savakalu ondhu sallalE illa

Translation:
Three piles of Gold were given to the buffalo without calf. Two were utilized and one was never utilized.

Perennial Meaning:
The wealth (Gold) can be spent in three ways –
1. Dharma Marga 2. Adharma Marga 3. Preserve for the generation
One may observe that it takes the course of the last two. The wealth is either used for wrong purpose or preserved for the future generations, but it is utilized. The first one - Dharma Marga - is not utilized at all.

salladhidhdha honnige bandharu mUvaru notagAraru ibbaru kurudaru obbage kaNNE illa

Translation:
For the wealth, which is not utilized in Dharma Marga, came three observers.

Perennial Meaning:
Two are blind and one does not have eyes.
The three observers are the three kinds of Karmas 1. Sanchita 2. Agami & 3. Prarabdha. One does not know any thing about the Sanchita and Agami Karamas as one is Past and the other Is Future and so they are like blind men. But one can gauge Prarabdha, the third one as that is reflected in what happens to us in this present life. Thus it is perceivable, but still one is so engrossed in materialistic pleasures, that one has no eye to see the third one also.


kaNNilladha notagArage kottaru mUru UrugaLa eradu hALu ondhakke okkalE illa

Translation:

Three towns are given to the eyeless observer. Two are deserted and one does not have any inhabitants.

Perennial Meaning:

All of us, who are undergoing Prarabdha, are equipped with Three Gunas - Sattva, Rajas and Tamas. Rajas and Tamas cannot lead to Moksha and so they are like deserted towns. Even though Sattva Marga can lead us to Moksha, one does not use it and so it is like a town having no inhabitants.

okkalilladha Urige bandharu mUvaru kumbAraru ibbaru choncharu obbage kayyE illa

Translation:

Three potters came to the town without inhabitants. Two are crippled arms and one does not have arm.

Perennial Meaning:

Sattva Guna can be further classified as Sattvatamas, Sattvarajas and Sattvasattva. The three Abhimani Devatas for these are Rudra, Brahma and Vishnu respectively.
Rudra and Brahma are not independent and so they are crippled (Svatantro Bhagavan Vishnu- only Lord Vishnu is independent). Though Vishnu is independent and capable of giving us Moksha, He has not relieved us from this Samsara. Thus "not having arm/hand" is to be taken figuratively to mean not wiling to help us.


kai illadha kumbAranu mAdidha mUru madikegaLa eradu odaku ondhakke budavE illa

Translation:

The Potter without hands, made three pots - two have holes (broken) and one does not have bottom.

Perennial Meaning:

Vishnu, who has not used His hand to help us, gave three tools - Viveka (knowledge), Vyragya (detachment) and Bhakti (devotion).
We don't have Knowledge and Detachment and so they are like pot with holes. We try to have Devotion, but Devotion without Knowledge and Detachment is like a bottomless pot. Devotion must have the support of Knowledge and Detachment. Otherwise it is futile.

budavillada madikege hAkidharu mUru akkikALa eradu bEyadhu ondhu bEyalE illa

Translation:

Three rice grains were put in this bottomless pot. Two were unable to be cooked and one was uncooked.

Perennial Meaning:

The bottomless devotion has three forms which are like thee rice grains - Sattvika Bhakti, Rajasika Bhakti and Tamasika Bhakti.
Rajasika Bhakti and Tamasika Bhakti are devotion of pomp and show cannot lead us to moksha and so they unable to be cooked. Sattvika Bhakti can lead us to moksha, but we are not utilizing it and so this is uncooked.


bEyalilladha akkige bandharu mUvaru nentaru ibbaru uNNaru obbage hasivE illa

Translation:

Three relatives came to eat this uncooked grain. Two don't eat and one is not hungry.

Perennial Meaning:

This Sattvika Bhakti can be exercized by the three "Karana-s" (means, known as Trikarana-s), viz. Mind, Speech and Action (thought, word and deed). Speech and Action without Thought cannot lead us to moksha. Also at the end body gets destroyed, the tongue and body cannot taste the moksharasa. Mind and chitjnana can lead us to moksha, but if jijnasattva itself is lacking. The mind is not hungry.


hasive illadha nentage kottaru mUru kaNapegaLa eradu thAkadhu ondhu thAkalE illa

Translation:

This hunger less relative is given (hit with) three cudgel (punishing rods). Two can't touch and one doesn’t touch.

Perennial Meaning:

The Mind is put to pain by the sorrows of Past, Future and Current Births. We have no clue about the Past and Future Births. Thus we don't realize those pains and so they can't touch. We experience the pain of Current Birth and so it certainly can have impact on us; but unfortunately, it is not having an impact on us as we are either carried away with the pleasure experiences or always repenting on the pain experiences.

thAkalilladha kaNapeya thAkisi sadhgathIya nIyabEku purandhara viTTala rAya

Translation:

By making the untouching cudgel touch us, Oh Purandara Vitthala! please grant us moksha.

Perennial Meaning:

By making us realize the impact of the sorrow of current birth, Oh Purandara Vitthala! Guide us on the path of moksha by giving knowledge, devotion and detachment and grace us with moksha.