The teaching of the Gītā begins from the second chapter in which Bhagavān classifies the entire Universe into the body and the embodied, and explains that while the body is subject to modification and destruction, the embodied Self consciousness is immutable, eternal, of one form and without any divisions.
ಮೀಮಾಂಸಕರು ಮೊದಲಿನಿಂದಲೂ ಕಾವ್ಯವಿರೋಧಿಗಳು. ಅವರತ್ತ ಕವಿ ಹೀಗೆ ಕಟಾಕ್ಷಿಸುತ್ತಾನೆ:
ಅರ್ಥೇಷ್ವಲಂಕಾರವಿದಃ ಪ್ರಮಾಣಂ
ಶಬ್ದೇಷು ನಃ ಶಬ್ದವಿದೋ ಮುನೀಂದ್ರಾಃ |
ಕೇ ತಾಂತ್ರಿಕಾಣಾಂ ಕವಯೋ ಭವಂತಿ
ಕೇ ವಾ ಕವೀನಾಮಪಿ ತಾಂತ್ರಿಕಾಃ ಸ್ಯುಃ || (೧.೭೦)
निशुम्भभरनम्रोर्वीखर्विताः पर्वता अपि |
यं नमन्तीव नृत्यन्तं नमामस्तं विनायकम् ||[Owing to the crushing weight capable of bending even the earth, the mountains too seem to bow down, we salute that dancing Vināyaka]
Purna Krishna Rao was a councillor during the era of Dewan Rangacharlu. He was the very first councillor from Mysuru.
He was born and brought up in Mysuru.
I have heard from respectable people that he was scrupulously honest, sattvik and honourable.
His son was Purna Raghavendra Rao. He was a preceptor to Maharaja Krishna Raja Wodeyar IV. Later, he was a huzur secretary. He was initially an excise commissioner during the time of Sir M. Visvesvaraya and later a councillor.
At the behest of H. H. Krishnaraja Wodeyar IV, there was an āśu-kavitā competition held in 1925 at Mysore in which the participating poets had to compose poetry instantaneously on the topic of the overall development of the modern Mysore State. Sarma stood first in the competition in which over forty scholars participated. His creation—a campū-kāvya—known as ‘Śrī Mahiśūra-rājyābhyudayādarśaḥ,’ became famous in due course.
ಕಾವ್ಯಕಲೆ ಸಕಲಮಾನವರಿಗೆ ಸಂತೋಷಕಾರಿಯೆಂಬ ತಥ್ಯವನ್ನು ತನ್ನದಾದ ನಿರುಪಮರೀತಿಯಲ್ಲಿ ಹೀಗೆ ಸಮರ್ಥಿಸುತ್ತಾನೆ:
ಆವರ್ಣಶಕ್ತಿಗ್ರಹಮಾಪವರ್ಗಂ
ದುಃಖೈಕರೂಪಾ ವಿರಚಯ್ಯ ವಿದ್ಯಾಃ |
ವಿಶ್ರಾಂತಿಹೇತೋಃ ಕವಿತಾಂ ಜನಾನಾಂ
ವೇಧಾಃ ಸದಾನಂದಮಯೀಂ ಕಿಮಾಧಾತ್ || (೧.೩೧)
ಸಾಹಿತ್ಯ-ಸಂಗೀತಗಳ ತೌಲನಿಕವ್ಯತ್ಯಾಸವನ್ನು ಕವಿಯು ಬಲ್ಲ:
ಕರ್ಣಂ ಗತಂ ಶುಷ್ಯತಿ ಕರ್ಣ ಏವ
ಸಂಗೀತಕಂ ಸೈಕತವಾರಿರೀತ್ಯಾ |
ಆನಂದಯತ್ಯಂತರನುಪ್ರವಿಶ್ಯ
ಸೂಕ್ತಿಃ ಕವೇರೇವ ಸುಧಾಸಗಂಧಾ || (೧.೧೭)
ಕಿವಿಯನ್ನು ಹೊಕ್ಕ ಹಾಡು ಮರಳಿಗೆ ಬಿದ್ದ ನೀರಿನಂತೆ ಅಲ್ಲಿಯೇ ಬತ್ತುತ್ತದೆ. ಆದರೆ ಅಮೃತಸಮಾನವಾದ ಕವಿಸೂಕ್ತಿ ಅಂತರಂಗವನ್ನು ಹೊಕ್ಕು ಆನಂದವನ್ನೀಯುತ್ತದೆ.