Comparing scientific and Vedic thoughts

Science, 20 centuries after ChristVedas and Darshanas, many centuries before Christ
The universe we observe constitutes reality. Nature of universe must be established by experiments.The universe is an appearance. Don’t bother with it.
Brain is the organ for producing consciousness and mind. Intelligence can be artificial.Soul (Brahman) is the reality. Consciousness is its trait. Mind, intelligence and brain are its toys.
At the time of death mind and consciousness disappear. Life is finished.Soul is eternal. Its lives will not be finished until its own karma is resolved.
Universe was produced from a big-bang. Everything came from nothing.
Universe was created by an intelligent infinite energy to be used as a playground for souls to act till they realize the futility of their actions and return to God.
Life comes from a chemical soup. Chicken comes from setting the right temperature on an incubator.Life happens so as to improve the soul progressively. A chick will be born and be dead according to its own karma.
Reality is understood by looking outside at everything from the sub atomic particles to galaxies.Reality is understood by looking inside at the soul.
We can use the Higgs field to search for dark energy, dark matter, supersymmetry, extra dimensions and multiverses.Nature of maya is such that if you chase anything that exists, you will learn that it is does not.
String theory of 13 dimensions with 10^500 possibilities of compactification may present a unified theory of everything.This universe is God’s play. (Dice, Mr. Einstein?)
Science can help human activity, colonizing other planets and win wars to establish world order.All universe is eternally under divine order. Live with the universe without affecting it.
For science, the starting point of the study is the world around us. It attempts to observe, understand, theorize and verify reality with experiments. There is still much to be known.In the Vedas, the starting point for study is the unverifiable soul (Brahman). The entire universe is an expression of the unmanifest energy. If one understands the nature of the soul, there is nothing else to be known.

For many years, I have felt that science is a natural extension of the Hindu religion. Not understanding the universe, or not knowing the physical reality has never been a cause of concern because this material universe is considered to be maya and a veil that hides reality. Study of science is the study of the veil. No matter how intricate, it needs to be put away so that the light of the eternal truth can shine.

When studying digestion, it is almost natural progression to understand the need to eat first, the food next, the digestion later and the examination of the fecal matter as the last step. Similarly, studying the Vedic thought first and the scientific thought later provides a natural advantage that the learner will be able to assign the right perspective to science.

“As Terence McKenna observed, “Modern science is based on the principle: ‘Give us one free miracle and we’ll explain the rest.’ The one free miracle is the appearance of all the mass and energy in the universe and all the laws that govern it in a single instant from nothing.”

Rupert Sheldrake, Morphic Resonance: The Nature of Formative Causation

Na Jaane Tera Saahab Kaisa Hai – Lyrics and Meaning

ना जाने तेरा साहब कैसा है
Na Jaane Tera Saahab Kaisa Hai
Don’t know the nature of your God
(Are the nature of your deeds like the nature of your God?)

मस्जिद ऊपर मुल्ला पुकारे , क्या साहब तेरा बहरा है
Mazjid Oopar Mulla Pukaare, Kya Saahab tera behra hai
From the top of mazjid mulla shouts a loud prayer, Is your God deaf?

चींटी के पग नेवरा बांधे, वह भी साहब सुनता है
Chinti ke pag nevara baandhe, woh bhi to saahab sunta hai
The sound from an ant’s feet, God listens to that as well.

पंडित होके आसन मारे , लंबी माला जपता है
Pandit Hoke Aasan Maare, Lambi Maala Japta Hai
Become a pandit and make aasanas, Chant with long garland,

अन्दर तेरे कपट का करनी , सो भी साहब लखता है
Andar Tere Kapat Ka Karni, So Bhi Saahab Lakhta Hai
The deceitful deeds of your mind, that also God knows

ऊँचा नीचा महल बनाया , गहरी नींव जमाता है
Ooncha Neecha Mahal Banaya, Gahari Neev Jamaata Hai
Making tall and short buildings, man makes deep foundations

चलने का मंसूबा नाहि, रहने का मन करता है
Chalne Ka Mansooba Naahi, Rehne Ka Man Karta Hai
Without dreams of going (dying),  the mind wants to stay

कौड़ी कौड़ी माया जोड़ी , गाढ़ी भूमि में झड़ता है
Kaudi Kaudi Maya Jodi, Gaadi Bhoomi Mein Jhadtha Hai
You earn every penny, then you bury it in sand to preserve it

जहि लेना हैं सो ले जईहें , बाँकी वहीं वहीं मरता है
Jahi Lena Hai Le , Baki Wahin Wahin Marta Hai
Who takes life will take it away,  remaining dies where it is.

सतवंती को गजि मिले नहि, वेश्या पहिने खासा है
Satvanto Ko Gaji Mile Nahi, Veshya Pahine Khasaa Hai
Good natured woman does not get a cotton cloth, the prostitute wears silk

जेहिं घर साधु भीख न पावे , भड़वा खात बताशा है
Jehi Ghar Saadhu Bheek Na Paave, Bhadva Khaat Batasha Hai
Household does not give alms to saint, pimp eats a delicacy

हीरा पायी परख नहीं जाने , कौड़ी परखन करता है
Heera Paayi Parak Nahi Jaane, Kaudi Parkhan Karta Hai
You have not examined the diamond (Life)in your possession,  you examine the penny

क़हत कबीर सुनो भाई साधो, हरी जैसे को तैसा है
Kahat Kabir Suno Bhai Saadho, Hari Jaise Ko Taisa Hai
Kabir says, listen brethren, God gives the things that are sought

If you don’t feel strong desires for the…

If you don’t feel strong desires for the manifestation of the glory of God, it is not because you have drunk deeply and are satisfied. It is because you have nibbled so long at the table of the world. Your soul is stuffed with small things, and there is no room for the great.

―John Piper, A Hunger For God

That which speech does not illumine but Which…

That which speech does not illumine, but Which illumines speech:
know that alone to be the Brahman, not this which people worship here.

That which cannot be thought by mind, but by Which, they say, mind is able to think:
know that alone to be the Brahman, not this which people worship here.

That which is not seen by the eye, but by Which the eye is able to see:
know that alone to be the Brahman, not this which people worship here.

That which cannot be heard by the ear, but by Which the ear is able to hear:
know that alone to be Brahman, not this which people worship here.

That which none breathes with the breath, but by Which breath is in–breathed:
know that alone to be the Brahman, not this which people worship here.

Kena Updanishad

Don’t surrender your loneliness so quickly Let it…

Don’t surrender your loneliness so quickly. Let it cut you more deep. Let it ferment and season you as few humans and even divine ingredients can. Something missing in my heart tonight has made my eyes so soft, my voice so tender, my need for God absolutely clear.

Shiva Tandava Stotram – Meaning in English

Shiva Tandava Stotram is a hymn of praise in the Hindu tradition that describes Shiva‘s power and beauty. It was sung by the son of Rishi Vishrawas (aka Vishrava), Ravana whose brother is Kubera. Both the fourth and fifth quatrains of this hymn conclude with lists of Shiva’s epithets as destroyer, even the destroyer of death itself.Alliteration and onomatopoeia create roiling waves of resounding beauty in this example of Hindu devotional poetry.
In the final quatrain of the poem, after tiring of rampaging across the Earth, Ravana asks, “When will I be happy?” Because of the intensity of his prayers and ascetic meditation, of which this hymn was an example, Ravana received from Shiva the boon of indestructibility by all powers on heaven and earth — except by a human being. Disdaining the seeming weakness of humans, Ravana abducted the wife of Rama, Lord Vishnu incarnate. India’s great epic, the Ramayana, tells the story of this abduction and of the battle between Lord Rama and Ravana which shook the universe.
The stotra is in the Aryageeti (आर्यागीति) style, a variant of the Arya (आर्य) style. There are 32 syllables per half shloka.
Shiva Tandava Mantra is a great prayer of Dancing Shiva and those who reads Siva Tandav Stotra at the end of every worship or, reads it after worship of Lord Shiva on the Pradosha day, will get by the blessing of Lord Shiva, and the affectionate sight of god of wealth.

Shiva Tandava Stotram
Jatatavee galajjala pravaha pavitasthale,
Gale avalabhya lambithaam bhujanga tunga malikaam,
Damaddamaddama ddama ninnadava damarvayam,
Chakara chanda tandavam tanotu na shivh shivam. 1

That Shiva, Who have long-garlands of the snake king (cobra) at the neck which is purified by the flow of trickling water-drops in the forest-like twisted hair-locks, Who danced the fierce Tāṇḍava-dance to the music of a sounding-drum, — may bless us.[1]

Jata kataha sambhramabhramanillimpa nirjari,
Vilola veechi vallari viraja mana moordhani,
Dhaga dhaga dhaga jjwala lalata patta pavake,
Kishora Chandra shekare ratih prati kshanam mama. 2

At every moment, may I find pleasure in Shiva, Whose head is situated in between the creeper-like unsteady waves of Nilimpanirjharī (Gańgā), in whose head unsteadily fire (energy) is fuming the like twisted hair-locks, Who has crackling and blazing fire at the surface of forehead, and Who has a crescent-moon (young moon) at the forehead.[2]

Dhara dharendra nandini vilasa bhandhu bhandura,
Sphuradriganta santati pramoda mana manase,
Kripa kataksha dhorani niruddha durdharapadi,
Kwachi digambare mano vinodametu vastuni. 3

May my mind seeks happiness in Shiva, Whose mind has the shining universe and all the living-beings inside, Who is the charming sportive-friend of the daughter of the mountain-king of the Earth ( Himālaya’s daughter parvati), Whose uninterrupted series of merciful-glances conceals immense-troubles, and Who has direction as His clothes.[3]

Jata bhujanga pingala sphurat phana mani prabha,
Kadamba kumkuma drava pralipta digwadhu mukhe,
Madhandha sindhura sphuratwagu uttariyamedure,
Manovinodamadbhutam bibhartu bhoota bhartari. 4

May my mind hold in Shiva, by Whom — with the light from the jewels of the shining-hoods of creeper-like yellow-snakes — the face of Dikkanyās’ are smeared with Kadamba-juice like red Kuńkuma, Who looks dense due to the glittering skin-garment of an intoxicated elephant, and Who is the Lord of the ghosts.[4]

Lalata chatwara jwaladdhanam jaya sphulingaya,
Nipeeta pancha sayakam namannilimpanayakam,
Sudha mayookha lekhaya virajamana shekharam,
Maha kapali sampade, sirijjatalamastunah. 5

For a long time, may Shiva — Whose foot-basement is grey due to the series of pollen dust from flowers at the head of Indra (Sahasralocana) and all other demi-gods, Whose matted hairlocks are tied by a garland of the king of snakes, and Who has a head-jewel of the friend of cakora bird — produce prosperity.[5]

Sahastralochana prabhrityashesha lekha shekhara,
Prasoona dhooli dhorani vidhu saranghripeethabhuh,
Bhujangaraja Malaya nibaddha jaata jootakah,
Shriyai chiraya jayatam chakora bandhu shekharah. 6

May we acquire the possession of tress-locks of shiva, Which absorbed the five-arrows (of Kaamadeva) in the sparks of the blazing fire stored in the rectangular-forehead, Which are being bowed by the leader of supernatural-beings, Which have an enticing-forehead with a beautiful streak of crescent-moon.[6]

Karala bhala pattika dhagaddhadhagaddha gajjwala,
Ddhananjayahuti kruta prachanda panchasayake ,
Dharadharendra nandini kuchagra chithrapathraka,
Prakalpanaikashilpini, trilochane ratirmama. 7

May I find pleasure in Trilocana, Who offered the five great-arrows (of Kāmadeva) to the blazing and chattering fire of the plate-like forehead, and Who is the sole-artist placing variegated artistic lines on the breasts of the daughter of Himālaya (Pārvatī).[7]

Naveena megha mandali niruddha durdharatsphurat,
Kuhuh nisheethineetamah prabhandha baddha kandharah,
Nilimpa nirjhari dharastanotu krutti sundarah,
Kalanidhana bandhurah shriyam jagat durandharah. 8

May Shiva — Whose cord-tied neck is dark like a night with shining-moon obstructed by a group of harsh and new clouds, Who holds the River Gańgā, Whose cloth is made of elephant-skin, Who has a curved and crescent moon placed at the forehead, and Who bears the universe — expand [my] wealth.[8]

Prafulla neela pankaja prapancha kalimaprabha,
Valambi kantha kandali ruchi prabandha kandharam,
Smarchchhidam purachchhidam bhavachchhidam makhachchhidam,
Gajachchhidandha kachchhidam tamant kachchhidam bhaje. 9

I adore Shiva, Who supports the dark glow of blooming blue lotus series at around the girdle of His neck, Who cuts-off Smara (Kāmadeva), Who cuts-off Pura, Who cuts-off the mundane existence, Who cuts-off the sacrifice (of Dakṣa), Who cuts-off the demon Gaja, Who cuts-off Andhaka, and Who cuts-off Yama (death).[9]

Akharva sarva mangalaa kalaa kadamba manjari,
Rasa pravaha madhuri vijrumbhane madhuvritam,
Smrantakam, purantakam, bhavantakam, makhantakam,
Gajantakandhakantakam tamantakantakam bhaje. 10

I adore Shiva, Who only eats the sweet-flow of nectar from the beautiful flowers of Kadamba-trees which are the abode of all important auspicious qualities, Who destroys Smara (Kāmadeva), Who destroys Pura, Who destroys the mundane existence, Who destroys the sacrifice (of Dakṣa), Who destroys the demon Gaja, Who destroys Andhaka, and Who destroys Yama (death).[10]

Jayatwadabhra vibhrama bhramadbujanga mashwasad,
Vinirgamat, kramasphurat, karala bhala havya vaat,
Dhimiddhimiddhimi maddhwanan mridanga tunga mangala,
Dhwani krama pravartitah prachanda tandawah shivah. 11

May Shiva, Whose dreadful forehead has oblations of plentiful, turbulent and wandering snake-hisses — first coming out and then sparking, Whose fierce tāṇḍava-dance is set in motion by the sound-series of the auspicious and best-drum (ḍamaru) — which is sounding with ‘dhimit-dhimit’ sounds, be victorious.[11]

Drushadwichitra talpayor bhujanga mauktikastrajor,
Garishtha ratna loshtayoh suhrid wipaksha pakshayoh,
Trinara vinda chakshushoh praja mahee mahendrayoh,
Samapravrittikah katha sadashivam bhajamyaham. 12

When will I adore SadāShiva with an equal vision towards varied ways of the world, a snake or a pearl-garland, royal-gems or a lump of dirt, friend or enemy sides, a grass-eyed or a lotus-eyed person, and common men or the king.[12]

Kada nilimpa nirjharee nikunja kotare vasan,
Vimukta durmatih sada shirahstha manjali vahan,
Vilola lola lochane lalama bhala lagnakah,
Shiveti mantra muchcharan kada sukhee bhavamyaham. 13

Living in the hollow of a tree in the thickets of River Gańgā, always free from ill-thinking, bearing añjali at the forehead, free from lustful eyes, and forehead and head bonded, when will I become content while reciting the mantra ‘‘Shiva?’’[13]

Nilimpnath naagaree kadamb mauli mallika,
nigumpha nirbharkshanm dhooshnika manoharah.
tanotu no manomudam vinodineem maharshinam,
parshriyam param padam tadanjatvisham chayah.14

Divine beauty of different parts of Lord Shiv which are enlighted by fragrence of the flowers decorating the twisted hairlocks of angles may always bless us with happiness and pleasure.[14]

prachanda wadavaanal prabha shubh pracharinee,
mahaasht siddhi kaaminee janavahoot jalpana.
vimukta vaam lochano vivaah kaalikdhvanih,
shiveti mantra bhooshano jagajjayaay jaaytaam.15

The Shakti (energy) which is capable of burning all the sins and spreading welfare of all and the pleasent sound produced by angles during enchanting the pious Shiv mantra at the time of Shiv-Parvati Vivah may winover & destroy all the sufferings of the world.[15]

Imam hi nitya meva mukta muttamottamstavam,
Pathantaram bhunannaro vishuddhmeti santatam,
Hare Gurau sa bhaktimashu yati nanyatha gati,
Vimohanam hi dehinaa tu shankarasya chitanam. 16

Reading, remembering, and reciting this eternal, having spoken thus, and the best among best eulogy indeed incessantly leads to purity. In preceptor Hara (Śhiva) immediately the state of complete devotion is achieved; no other option is there. Just the thought of Śhiva (Śhańkara) is enough for the people.[16]

Poojavasana samaye dasha vaktra geetam,
Yah shambhu poojana param pathati pradoshe,
Tasyasthiraam ratha gajendra turanga yuktaam,
Lakshmeem sadaiva sumukheem pradadaati shambuh. 17

At the time of prayer-completion, that who reads this song by Daśavaktra (Rāvaṇa) after the prayer of Śambhu — Śambhu gives him stable wealth including chariots, elephants and horses, and beautiful face.[17]

Iti Shree Ravanavirachitam, Shiva tandava stotram, Sampoornam.

Why so many Gods – Jay Lakhani


Following is a record of the conversation in Jay Lakhani’s video:


Question :

In Hinduism, there are many forms of God. So we follow Ram, we follow Sita, we follow Krishna. But is there one particular form of God that we should be praying to – be it Matarani or be it Krishna, or are they all just representatives of one sole God?


Answer :

OK. This question actually worries or confuses lot of Hindu youngsters. And forgets about the Hindus, it confuses the non-Hindus even more. They think this weird religion has got so many Gods.

And if I ask all of you, “Look Shiva, this is ultimate, almighty?”
You say “Yes”.
“Ultimate, almighty?”
“And Mother Goddess?”
“Of course, Mother Goddess, how can you forget them? She is ultimate too”

This is kind of a contradiction. Come on, you cannot have too many “ultimate”s. This is not ultimate enough. So which one is the right one? Can the real God stand up please?  That is what she was asking in a nice way.

What is the answer? The answer is this. It is very interesting. You see this is important for you to know. It is very good that the question comes from you.

This religion that appears polytheistic….

It is called polytheism. Many gods.
Then you all say yes. Many Gods. Yes. We all go Yeah.

Actually it is not polytheist. It appears polytheist but is actually pluralist. It says, the same ultimate reality that you are trying to relate to, you can call it by different names and give it different forms. Names and forms can be different, but same reality – ultimate reality.

So, not many Gods – but many ways to think about God. This is a big difference.

If you say many Gods, you say naive, not well thought out religion at all. They have not thought it out properly.

And then, when you say many ways to think about God that is grand, that is majestic. It allows different individuals to relate to the idea of spirituality in his own individual mode.

So different groups will say “We love Krishna.”
“OK, sing his glory.”
“Oh! We like Shiva.”
“Go for it my friends.”
The way you are relating to the ultimate is through the name and form of Shiva. Go for it.

This is the answer.

The name the Hindus give to the comprehensive idea of God is, you’d be surprised, is Brahman. The word Brahman there is no person like Brahma is different person, not Brahma. Brahman-Brahma.

The world Brahman means spirit, not as a person at all but as a principle that underpins reality. They said the whole of this creation is nothing but an expression of this principle. Look, not a person – a principle that becomes visible, manifested as the world we see in front of us. And the same principle, Brahman, becomes more visible, (because) clearer as living things and the most clearest vision of Brahman, this principle, is humanity – men and women.

That is why I said you are the clearest manifestation of God on earth. Where else will you find your God? He is lighting you up. Not you, everybody.

So this is a principle oriented religion but then it allows a personalized approach. Because, in that case why shouldn’t we just go Brahman and why should we bother with Ram and Krishna and Shiva and Mother? The reason we have to bother is because we are human – and we got human failings, if you like, human limitations.

If we are human, the only way we can build a relationship with this principle called Brahman, is to think of this principle as a personality.

Suppose I say “Build relation with Brahman”.
You say “What do I do now?”
I say “No, No, No, think of mother Goddess, sweet with flowing hair” and you want to say “Mommy”.
It is easy to build relationship.

With Brahman how do you build a relationship? It is a principle, it is abstract. When you turn the principle into a personality, then you can build friendship, relationship, like a mother figure, father figure, friend.

See the Hindu religion is the only one that allows you to think of God in a variety of different ways. Not just father in heaven, like Christianity. Mommy in heaven. Why not mommy? Mommies are sweeter, kinder, cuddlier, less hairy than daddies. Why can’t you go like “Mommy”? Why daddy all the time? Why fixation? In fact the Gayatri (Mantra) that you just recited, gives you the clue of the Hindu tradition. This is what it translates as. Let us meditate on the glorious effulgence of that supreme being that created the universe. May she enlighten our hearts and direct our destination.  She. Addressing God as She. The central part of Hindus think God is a woman.

See? Because we are human, we like to relate to this principle in a human manner, that is why we create all this imagery. Lets go for it. The same one becomes all this.
People say, how do you reconcile principle and personality?

This is how they reconcile. It is like ice and water. Water is fuzzy, like no shape nothing, just fuzzy. When you freeze it, it can take on different forms. It is the love of the devotee that freezes this principle called Brahman into the various forms that he likes. Suppose I like to think of God as Shiva, this principle reduces itself and becomes Shiva and comes in front of me and interacts with me. This is Hinduism.

The love of the devotee freezes his principle into the personality of his choice. See the power of religion. Real democracy. Spiritual democracy.

Kya Karega Pyar Woh – क्या करेगा प्यार वह

क्या करेगा प्यार वह भगवान को?
Kya karega pyar woh bhagwan ko?
What love can he give to God?

क्या करेगा प्यार वह ईमान को ?
Kya kareha pyar woh eemaan ko?
What love can he give to Religion?

जन्म लेकर गोद में इन्सान की
Janm lekar godh mein insaan ki
Being born in the lap of a human

प्यार कर पाया न जो इन्सान को ।
Pyar kar paaya na jo insaan ko
He who cannot love the human kind

-Gopal Das Neeraj

Lyrics to Ulagam iraivanin santhai madam – உலகம் இறைவனின் சந்தை மடம்

உலகம் இறைவனின் சந்தை மடம்
இது வருவோரும் போவோரும் தங்கும் இடம்
உலகம் இறைவனின் சந்தை மடம்
இது வருவோரும் போவோரும் தங்கும் இடம்
இதுவல்ல நமக்கு சொந்த இடம்
இதுவல்ல நமக்கு சொந்த இடம்
அங்கே இருக்குது வேறு உரிய இடம்
உரிய இடம்…

கருவூரில் இருந்து புறப்படுவான் கொஞ்சம்
களைப்பாற இங்கே தங்கிடுவான்
உறவோடு உரிமையும் கொண்டாடுவான் அவன்
ஒருவருக்கும் சொல்லாமல் ஓடிடுவான்

இருப்பவன் இங்கேயே நிலைப்பதில்லை யாரும்
இதை விட்டுப் போனவன் திரும்பவில்லை
மறுப்பவன் இதனை யாரும் இல்லை
மனதில் ஆசைகள் மட்டும் குறையவில்லை

பிறந்ததும் பாங்குண்டு தொழுகை இல்லை அவன்
இறந்ததும் தொழுகைக்கு பாங்கு இல்லை
புரிந்தவன் ஆணவம் கொள்வதில்லை இதை
புரியாதவன் அறிவு தெளிவதில்லை

தொடரும் கதை ஒரு நாள் முடிந்து விடும் அந்த
தூயோனின் தீர்ப்பு அதைக் காட்டி விடும்
நடை போட்ட முன்னோர்கள் சென்ற இடம் நீ
நினைத்தாலே சிந்தனைகள் மாறி விடும்

உலகம் இறைவனின் சந்தை மடம்
இது வருவோரும் போவோரும் தங்கும் இடம்
உலகம் இறைவனின் சந்தை மடம்

prajñānam brahma Prajña is Brahman or …

prajñānam brahma – “Prajña is Brahman”, or “Brahman is Prajña”

Prajñānam Brahma

Several translations, and word-orders of these translations, are possible:

jñā can be translated as “consciousness”, “knowledge”, or “understanding.”
Pra is an intensifier which could be translated as “higher”, “greater”, “supreme” or “premium”, or “being born or springing up”,referring to a spontaneous type of knowing.

Prajñānam as a whole means:
प्रज्ञान, “prajJAna”, Adjective: prudent, easily known, wise
Noun: discrimination, knowledge, wisdom, intelligence.

Related terms are jnana, prajna and prajnam, “pure consciousness”.
Although the common translation of jnanam is “consciousness”, the term has a broader meaning of “knowing”; “becoming acquainted with”, “knowledge about anything”,”awareness”, “higher knowledge”.

“The Absolute”
“The Highest truth”

Most interpretations state: “Prajñānam (noun) is Brahman (adjective)”.

Some translations give a reverse order, stating “Brahman is Prajñānam”, specifically “Brahman (noun) is Prajñānam (adjective)”.

“The Ultimate Reality is wisdom (or consciousness)”.

Aitareya Upanishad 3.3 of the Rig Veda

முத்தைத் தருபத்தித் திருநகை – Lyrics and Meaning of Muthai Tharu Pathi

These are lyrics to the song Muthai tharu pathi thirunagai from Tamil film Arunagirinathar (1964)

The song is from Thiruppugazh.

முத்தைத் தருபத்தித் திருநகை
அத்திக்கிறை சத்திச் சரவண
முத்திக்கொரு வித்துக் குருபர எனஓதும்

முக்கட்பரமற்குச் சுருதியின்
முற்பட்டது கற்பித்திருவரும்
முப்பத்துமூவர்க்கத் தமரரும் அடிபேண

பத்துத்தலை தத்தக் கணைதொடு
ஒற்றைக்கிரி மத்தைப் பொருதொரு
பட்டப்பகல் வட்டத் திகிரியில் இரவாகப்

பத்தற் கிரதத்தைக் கடவிய
பச்சைப்புயல் மெச்சத் தகுபொருள்
பட்சத்தொடு ரட்சித் தருள்வதும் ஒருநாளே

தித்தித் தெய ஒத்தப் பரிபுர
நிர்த்தப்பதம் வைத்துப்பயிரவி
திக்கொக்கு நடிக்கக் கழுகொடு கழுதாடத்

திக்குப் பரி அட்டப் பயிரவர்
தொக்குத் தொகு தொக்குத் தொகுதொகு
சித்ரப்பவுரிக்குத் ரிகட கெனவோதக்

கொத்துப்பறை கொட்டக் களமிசை
குக்குக் குகு குக்குக் குகுகுகு
குத்திப் புதை புக்குப் பிடியென முதுகூகை

கொட்புற்றெழ நட்பற் றவுணரை
வெட்டிப்பலி இட்டுக் குலகிரி
குத்துப்பட ஒத்துப் பொரவல பெருமாளே!

பத உரை

முத்தை = முத்துப் போன்ற முத்திச் செல்வத்தை
தரு = அளிக்கும்
பத்தித் திரு நகை = வரிசையாய் விளங்கும் பற்களை உடைய

அத்திக்கு = யானையால் வளர்க்கப்பட்ட தேவசேனைக்கு
இறை = இறைவனே
சத்தி = சத்தி வேல் (ஏந்திய)
சரவண = சரவணபவனே

முத்திக்கு = வீட்டுப் பேற்றுக்கு
ஒரு வித்து = ஒரு வித்தே
குருபர = குரு மூர்த்தியே
என ஓதும் = என்று ஓதுகின்ற

முக்கண் பரமற்கு = மூன்று கண்களை உடைய சிவபெருமானுக்கு
சுருதியின் = வேதத்தின்

முற்பட்டது = முற்பட்டு நிற்கும் பிரணவத்தை
கற்பித்து = கற்பித்து
இருவரும் = பிரமன், திருமால் ஆகிய இருவரும்

முப்பத்து மூ வர்க்கத்து = முப்பது மூன்று வகையான
அமரரும்- தேவர்களும்
அடி பேண = (உனது)திருவடியை விரும்ப (அவுணருடன் போர் செய்த பெருமாளே)

பத்துத் தலை தத்த = (இராவணனுடைய) பத்து தலைகளும் சிதறும்படி
கணை தொடு = அம்பைச் செலுத்தியும்

ஒற்றைக் கிரி மத்தை = ஒப்பற்ற மந்தரம் என்னும் மலையை மத்தாக நட்டு
பொருது = (கடலைக்) கடைந்தும்

ஒரு பட்டப்பகல் = ஒரு பட்டப் பகலை
வட்ட = வட்ட வடிவமாக உள்ள
திகிரியில் = சக்கரத்தினால்
இரவாக = இரவாகச் செய்தும்

பத்தற்கு இரதத்தைக் கடவிய = பத்தனாகிய அருச்சுனனுடைய தேரைப் பாகனாகஇருந்த நடத்திய

பச்சைப் புயல் = பச்சை மேகம் போல் நிறமுடைய திருமால்
மெச்சத் தகு பொருள் = மெச்சத் தகுந்த பொருளே

பட்சத்தொடு = (என் மீது) அன்பு வைத்து
ரட்சித்து அருள்வதும் = (என்னைக்) காத்தருளும்
ஒரு நாளே = ஒரு நல்ல நாளும் உண்டாகுமா?

தித்தித்தெய ஒத்து = தித்தித்தெய என்னும் தாளத்துக்கு ஒத்த வகையில்
பரிபுரம் = சிலம்பு (அணிந்த)

நிர்த்தப் பதம் வைத்து = நடனப் பதத்தை வைத்து
பயிரவி = காளி

திக்கு = திக்குகளில்
ஒட்க நடிக்க = சுழன்று நடிக்கவும்
கழுகொடு = கழுகுகளுடன்
கழுது = பேய்கள்
ஆட = ஆடவும்

திக்குப் பரி = திக்குகளைக் காக்கும்
அட்டப் பயிரவர் = எட்டு பயிரவர்கள்
தொக்குத் தொகு தொக்குத் தொகுதொகு = தொக்குத் தொகு தொக்குத் தொகுதொகு என வரும்.

சித்ர = அழகிய
பவுரிக்கு = மண்டலக் கூத்தை
த்ரிகடக என ஓத = த்ரிகடக என்று ஓதவும்

கொத்துப் பறை = கூட்டமான பறைகள்
கொட்ட = முழங்கவும்
களம் மிசை = போர்க் களத்தில்

குக்குக் குகு குக்குக் குகுகுகு- குக்குக் குகு குக்குக் குகுகுகு

குத்திப் புதை புக்குப் பிடி= இவ்வாறு ஒலி செய்து
முது கூகை = கிழக் கோட்டான்கள்

கொட்புற்று எழ = வட்டம் இட்டு எழவும்
நட்பு அற்ற அவுணரை = பகைவர்களாகிய அசுரர்களை

வெட்டிப் பலி இட்டு = வெட்டிப் பலி இட்டு
குலகிரி = குலகிரியாகிய கிரௌஞ்ச மலை

குத்துப்பட ஒத்து = குத்துப்படத் தாக்கி
பொர வ(ல்)ல = சண்டை செய்ய வல்ல
பெருமாளே = பெருமாளே

மருதமலை மாமணியே

பாடல்: மருதமலை மாமணியே
திரைப்படம்: தெய்வம்
பாடியவர்: மதுரை சோமசுந்தரம்
இயற்றியவர்: கவிஞர் கண்ணதாசன்
இசை: குன்னக்குடி வைத்தியநாதன்
ஆண்டு: 1972

கோடி மலைகளிலே கொடுக்கும் மலை எந்த மலை?
கொங்குமணி நாட்டினிலே குளிர்ந்த மலை எந்தமலை?
தேடி வந்தோர் இல்லமெல்லாம் செழிக்கும் மலை எந்த மலை?
தேவாதி தேவரெல்லாம் தேடி வரும் மருத மலை
அஆஆ.. ஆஆஆ.. மருத மலை மருத மலை முருகா

மருதமலை மாமணியே முருகய்யா
மருதமலை மாமணியே முருகய்யா
தேவரின் குலம் காக்கும் வேலய்யா ஐயா
மருதமலை மாமணியே முருகய்யா
தேவரின் குலம் காக்கும் வேலய்யா ஐயா
மருதமலை மாமணியே முருகய்யா

மணமிகு சந்தனம் அழகிய குங்குமம்
மணமிகு சந்தனம் அழகிய குங்குமம்
ஐயா உமது மங்கல மந்திரமே

மருதமலை மாமணியே முருகய்யா
தேவரின் குலம் காக்கும் வேலய்யா ஐயா
மருதமலை மாமணியே முருகய்யா

தைப்பூச நந்நாளில் தேருடன் திருநாளும்
பக்தர்கள் கொண்டாடும் கந்தய்யா ஆ..
தைப்பூச நந்நாளில் தேருடன் திருநாளும்
பக்தர்கள் கொண்டாடும் கந்தய்யா ஆ..

மருதமலை மாமணியே முருகய்யா
தேவரின் குலம் காக்கும் வேலய்யா ஐயா
மருதமலை மாமணியே முருகய்யா

கோடிகள் குவிந்தாலும் கோமகனை மறவேன்
ஆ…ஆ ஆ ஆ….ஆ…ஆஆ ஆஆ ஆஆஆஆஆஆ
கோடிகள் குவிந்தாலும் கோமகனை மறவேன்
நாடியென் வினை தீர நான் வருவேன்
நாடியென் வினை தீர நான் வருவேன்

அஞ்சுதல் நிலை மாறி ஆறுதல் உருவாக
எழுபிறப்பிலும் உன்னை எட்டுவேன் ஆ..
அஞ்சுதல் நிலை மாறி ஆறுதல் உருவாக
எழுபிறப்பிலும் உன்னை எட்டுவேன் ஆ..

மருதமலை மாமணியே முருகய்யா
தேவரின் குலம் காக்கும் வேலய்யா ஐயா
மருதமலை மாமணியே முருகய்யா

சக்தித் திருமகன் முத்துக்குமரனை மறவேன் நான் மறவேன்
பக்திக் கடலென பக்திப் பெருகிட வருவேன் நான் வருவேன்
சக்தித் திருமகன் முத்துக்குமரனை மறவேன் நான் மறவேன்
பக்திக் கடலென பக்திப் பெருகிட வருவேன் நான் வருவேன்

பரமனின் திருமகனே அழகிய தமிழ்மகனே
பரமனின் திருமகனே அழகிய தமிழ்மகனே
காண்பதெல்லாம் உனதுமுகம் அது ஆறுமுகம்
காலமெல்லாம் எனதுமனம் உருகுது முருகா
காண்பதெல்லாம் உனதுமுகம் அது ஆறுமுகம்
காலமெல்லாம் எனதுமனம் உருகுது முருகா

அதிபதியே குருபரனே அருள்நிதியே சரவணனே
அதிபதியே குருபரனே அருள்நிதியே சரவணனே

பனியது மழையது நதியது கடலது
சகலமும் உந்தொரு கருணையில் எழுவது
பனியது மழையது நதியது கடலது
சகலமும் உந்தொரு கருணையில் எழுவது
வருவாய் குகனே வேலய்யா
தேவர் வணங்கும் மருதமலை முருகா

மருதமலை மாமணியே முருகய்யா
தேவர்கள் குலம் காக்கும் வேலய்யா ஐயா

Bhagvad Gita Chapter 2 Verse 47

Action alone is in your control
Not the results ever
Let not the fruit of action be your motive
Nor should you keep company of inaction


Action alone is in your control

कर्मण्य/Karmanya = In the work
एव/Eva = Only
अधिकार/Adhikar = Right / Control
ते/Te = Your

Not the results ever

मा/Ma = No/Not
फलेषु/Phaleshu = In the fruit/result (the root word is “फल”/”Phal” here, means, “fruit of work”)
कदाचन/Kadachana = Ever

Let not your motive be the fruit of action

मा/Ma = No/Not
कर्मफल/Karmaphala = Two words, Karma+Phala, कर्म/Karma = work and फल/phala = result or fruit of the work.
हेतु /हेतु = Here it means “motive” (the word “hetu” may mean “reason” too)
भु /bhu = be

Nor should you keep company of inaction

मा/Ma = No/Not
ते/Te = Your
संग /Sang =attachment (this word may mean “companion too”, like “satsang”)
अस्तु /Astu = Let there be
अकर्मणि /Akarmani = In action



The duty of a student is to study. The result of studies could be obtaining good marks. But a student must not study just for the sake of passing his exams. When he studies, he learns. Whether he passes or fails he should not be too happy or too sad about it.

If ever a student studies for the sole purpose of passing his exams, in the end he has not learned anything even if he has passed. But if he studies because he considers learning and studying as his duty, he won’t even need to be worried whether he will pass or fail. And such a student as we have always seen they are most likely to pass their exams, unless they are not able to appear for it for some reason. But still he should not be sad about it. Why? Because the most important is at least he performed his duty well.

Similarly :

When we help someone, we should not do it for the sake of something we will get in return. If we are concerned about the reward for our action, then it not a charitable action at all. And when we help someone without worrying about our own gains, this is selflessness. What is important is for us to realize that as a human being we have been able to help someone.

Kabir ke dohe

जहां दया तहं धर्म है, जहां लोभ तहं पाप।
जहां क्रोध तहं काल है, जहां क्षमा आप॥

चाह गई चिंता मिटी, मनुआ बेपरवाह।
जिनको कछू न चाहिए, सोई साहंसाह॥

हीरा पड़ा बाज़ार में, रहा छार लपटाय।
बहुतक मूरख चलि गए, पारख लिया उठाय॥

बुरा जो देखन मैं चला, बुरा न मिल्य कोए।
जो दिल खोजा आपना, मुझसे बुरा न कोए॥

चलती चाकी देख के, दिया कबीरा रोई।
दो पाटन के बीच में, साबुत बचा न कोई॥

माया दीपक नर पतंग, भ्रमि भ्रमि ईवै पडंत।
कहै कबीर गुरु ज्ञान ते, एक आध उबरंत॥

माटी कहे कुम्हार से, तु क्या रौंदे मोय ।
एक दिन ऐसा आएगा, मैं रौंदूगी तोय ॥

पोथी पढ़ पढ़ जग मुआ पंडित भया न कोय।
ढाई आखर प्रेम का पढ़े सो पंडित होय।।

सुख मे सुमिरन ना किया, दु:ख में करते याद ।
कह कबीर ता दास की, कौन सुने फरियाद ॥

सात समंदर की मसि करौं लेखनि सब बनराइ।
धरती सब कागद करौं हरि गुण लिखा न जाइ॥

साधु ऐसा चाहिए जैसा सूप सुभाय।
सार-सार को गहि रहै थोथा देई उडाय॥

पाहन पूछे हरि मिले तो मैं पूजूँ पहार ।
ताते यह चाकी भली पीस खाय संसार।।

रात गंवाई सोय के, दिवस गंवाया खाय ।
हीरा जन्म अमोल था, कोड़ी बदले जाय ॥

तिनका कबहुँ ना निंदये, जो पाँव तले होय ।
कबहुँ उड़ आँखो पड़े, पीर घानेरी होय ॥

चाह मिटी, चिंता मिटी मनवा बेपरवाह ।
जिसको कुछ नहीं चाहिए वह शहनशाह॥

बडा हुआ तो क्या हुआ जैसे पेड़ खजूर।
पंथी को छाया नही फल लागे अति दूर ॥

जो तोको काँटा बुवै ताहि बोव तू फूल।
तोहि फूल को फूल है वाको है तिरसुल॥

उठा बगुला प्रेम का तिनका चढ़ा अकास।
तिनका तिनके से मिला तिन का तिन के पास॥

कंकर पत्थर जोरि के मस्जिद लयी बनाय।
ता चढ़ि मुल्ला बांग दे क्या बहरा हुआ खुदाय।।

धीरे-धीरे रे मना, धीरे सब कुछ होय ।
माली सींचे सौ घड़ा, ॠतु आए फल होय ॥

साधू गाँठ न बाँधई उदर समाता लेय।
आगे पाछे हरी खड़े जब माँगे तब देय॥

साँई इतना दीजिए जामें कुटुंब समाय ।
मैं भी भूखा ना रहूँ साधु न भुखा जाय॥

सॉंच बराबर तप नहीं, झूठ बराबर पाप।
जाके हिरदै सॉंच है, ताके हिरदै आप।।

गुरु गोविंद दोनों खड़े, काके लागूं पाँय ।
बलिहारी गुरु आपनो, गोविंद दियो मिलाय ॥

दुःख में सुमिरन सब करे सुख में करै न कोय।
जो सुख में सुमिरन करे दुःख काहे को होय ॥

माला फेरत जुग भया, फिरा न मन का फेर ।
कर का मन का डार दे, मन का मनका फेर ॥

माया मरी न मन मरा, मर-मर गए शरीर ।
आशा तृष्णा न मरी, कह गए दास कबीर ॥

जाति न पूछो साधु की, पूछ लीजिये ज्ञान।
मोल करो तलवार का, पड़ा रहने दो म्यान।।

दोस पराए देखि करि, चला हसंत हसंत।
अपने या न आवई, जिनका आदि न अंत।।

प्रेम न बाड़ी ऊपजै, प्रेम न हाट बिकाय।
राजा परजा जेहि रूचै, सीस देइ ले जाय।।

पाहन पुजे तो हरि मिले, तो मैं पूजूँ पहाड़।
ताते या चाकी भली, पीस खाए संसार।।

जिन ढूँढा तिन पाइयॉं, गहरे पानी पैठ।
मैं बपुरा बूडन डरा, रहा किनारे बैठ।।

बोली एक अनमोल है, जो कोई बोलै जानि।
हिये तराजू तौलि के, तब मुख बाहर आनि।।

सोना, सज्‍जन, साधुजन, टूटि जुरै सौ बार।
दुर्जन कुंभ-कुम्‍हार के, एकै धका दरार।।

अति का भला न बोलना, अति की भली न चूप।
अति का भला न बरसना, अति की भली न धूप।।

काल्‍ह करै सो आज कर, आज करै सो अब्‍ब।
पल में परलै होयगी, बहुरि करैगो कब्‍ब।

निंदक नियरे राखिए, ऑंगन कुटी छवाय।
बिन पानी, साबुन बिना, निर्मल करे सुभाय।।

जब मैं था तब हरि नहीं, अब हरि हैं मैं नाहिं।
प्रेम गली अति सॉंकरी, तामें दो न समाहिं।।

Yaksha Prashna

Reproduced from

Yaksha Prasna
(Questions of Yaksha)
Translated by

(During the time when the Pandavas were living in the forest, a deer took away the stick used to make fire from the sage’s home in the forest in its antlers. The saint tried to recover it but could not. He then requested the Pandavas (sons of Pandu) to trace the deer by its hoof marks and recover it. The Pandavas followed the hoof marks of the deer throughout the day and reached deep in the forest. Dharma Puthra the eldest of the Pandavas became very tired and wanted to drink some water before carrying on the chase any further. Sahadeva the youngest brother volunteered to bring the water. He spotted a lake near by. The lake was bare of any living beings except a crane. When Sahadeva tried to drink water from the lake, the crane spoke to him, “Oh Sahadeva, the water of this lake is poisonous, if you drink it without answering my questions.” Sahadeva did not bother and drank the water from the lake and died. After some time Nakula came in search. And was surprised at seeing the dead Sahadeva. He too decided to drink water and was warned by the crane and he too died on drinking the water. The same thing happened to Arjuna and Bheema. Seeing that all his four brothers are missing, Dharma Puthra came in search. Since he was very thirsty, he too tried to drink the water from the lake. But when the crane warned him, he decided to answer the questions of the crane. Before asking questions, the crane revealed himself as a Yaksha. All the questions asked by the Yaksha were answered by Dharma Puthra to the Yaksha’s satisfaction. Then the Yaksha gave a boon to Dharma Puthra to bring back alive one of his dead brothers. Dharma wanted, Nakula to be made alive. The surprised Yaksha asked him, “Oh king, why did you choose Nakula, when you could have chosen Bheema and Arjuna?” Dharma Puthra replied, “I am alive and so my mother Kunthi has one son. I wanted my other mother Madhri also to have a son alive,”
The Yaksha was very much pleased and gave life back to all the Pandavas. Given below are the pointed questions asked by the Yaksha and the pithy and very direct replies given by Dharma Puthra. These are a store house of knowledge and termed as “Yaksha Prasna (Questions of Yaksha)”. I have not been able to get the Sanskrit originals for doing the translation but depended on a Tamil book called “Yaksha Prasna compiled by Sri.P.N.Parsuraman and published by General Publications, Madras (2001).
This is the first time the translation of the entire Yaksha Prasna “is being uploaded in the web.)

1. Who makes the Sun rise?

The Brahmam (the formless, all pervading God) makes the sun rise.

2. Who travel on both sides of the Sun?

Devas travel on both sides of the Sun.

(Sun travels in the sky, frequented by celestial beings called Devas.)

3. Who makes the Sun to set?

Dharma makes the Sun to set.

4.Where does the Sun establish himself?

Sun establishes himself in truth.

5.How does a man become expert in reciting Vedas?

He becomes an expert in reciting by learning it.

6. How does a man become great?

Man becomes great by Tapas (austerities).

7. How does a man become secure?

Man becomes secure by courage.

8.How does a man becomes wise?

He becomes wise by living with learned wise men.

9.What is godliness to Brahmanas?

Learning of Vedas is Godliness to the Brahmanas (people with knowledge as vocation)

10. What is the duty of Brahmanas?

Tapas( Austerity) is the duty of Brahmanas.

11. What is the human side of Brahmanas?

Pride and selfishness is the human side of Brahmanas.

12. What is sinful action for the Brahmanas?

Finding fault with others is the sinful action to Brahmanas.

13. What is godliness to Kshathriyas?

Weapons are the Godliness to Kshatriyas (Fighters and defenders)

14. What is he Dharma for Kshatriyas?

Carrying out Yagna (fire sacrifices) is the Dharma of Kshatriyas.

15. What is the human side of Kshatriyas?

Fear is the human side of Kshatriyas.

16. What is sinful action to Kshatriyas?

Not giving protection to those who seek it from them is sin for Kshatriyas.

17. Which is the Sama Veda for fire sacrifices?

Soul is the Sama Veda of fire sacrifices.

18. Which is the most important Rik Vedic chant for fire sacrifice?

Mind is the most important Rik for fire sacrifice.

19. How do you propose to make a fire sacrifice?

Rik Veda is the one which proposes the fire sacrifice.

20. What does Fire sacrifice obey always?

It always obeys the tenets of Rik Veda.

21. What is the best for farmers?

Rain is the best for farmers.

22 What is the best for those who sow seeds?

Quality seed is the best for them.

23. What wealth is the best for those who want to live stable lives?

Growing cows is the best that gives stable wealth.

24. What is the best for those who give birth?

Son is the best for those who give birth.

25. Which strong, rich and clever man is considered as not breathing, even if he breaths?

The one who does not look after Gods, guests, servants, ancestors and his own self is considered as not breathing , even if he breaths.

26. Which is heavier than earth?

Mother is heavier than earth.

27. Which is taller than the sky?

Father is taller than the sky.

28. Which is faster than wind?

Mind is faster than wind.

29. Which is more in number than grasses?

Worries outnumber grasses.

30. Which does not close its eyes even while sleeping?

Fish does not close its eyes while sleeping.

31. What does not move even after birth?

Eggs do not move even after birth.

32. What does not have a heart?

A stone does not have a heart.

33. What grows further with speed?

The river grows further with speed.

34. Who is the friend, for one goes abroad?

Education is the only friend of people who grow abroad.

35. Who keeps company to the one who stays with in his house?

Only his wife keeps company to such a person.

36. Who is the friend for the sick person?

Doctor is the friend of the sick person.

37. Who is the friend of the one who is going to die?

Charity is the only friend to such a person.

38. Who is the welcome guest to all?

Fire is the welcome guest to all.

39. What is the good deed which is stable?

That deed which leads to salvation is the stable good deed.

40. What is nectar?

Milk of the cow called “Somam”, is the nectar.

41. How is the entire world?

The entire world is filled with air.

42. Who travels alone?

Sun travels alone.

43. Who takes birth again and again?

The moon takes birth again and again.

44. What is the antidote for mist?

Fire is the antidote for mist.

45. Which is the vessel that can contain everything?

Earth is the vessel which can contain everything.

46. Where does “Dharma ( just action” normally reside?

“Just action” resides mainly in cleverness.

47. Where does “fame” normally reside?

“Fame” resides mainly in charity.

48. Where does “heaven” normally reside?

“Heaven” normally resides in truth.

49. Where does “pleasure” normally reside?

“Pleasure” normally resides in good conduct.

50. What is the soul for man?

Son (athmaja-born out of soul) is the soul for man.

51. Who is the companion made by God?

Wife is the companion made by God.

52. What aids man in “making a living”?

Rain helps man in making a living.

53. What is the place where man ultimately reaches?

“Charity” is the place where man ultimately reaches.

54. Which is the best giver of wealth?

“Tireless effort” is the best giver of wealth.

55. What is the best among things?

The knowledge that we get from learned is the best thing.

56. What is the best among “blessings”?

“Life without sickness” is the best among blessings.

57. What is the best among” pleasures”?

“Contentment” is the best among pleasures

58. Which is the best among “ Dharma (just actions) ”?

Non violence is the best among “just actions”.

59. Which action always gives good results?

The fire sacrifice done by three fires (Vedas) always gives results.

60. By controlling which man will never be sad?

By controlling the mind man will never become sad.

61. Friendship with whom lasts for ever?

Friendship with godly persons will last for ever.

62. By leaving which will man never become sad?

By leaving anger man will never become sad.

63. By leaving which will man become rich?

By leaving out desires, man becomes rich.

64. By leaving which, man will be able to lead a happy life?

By leaving out miserliness, man would be able to lead a happy life.

65. Why should we give to Brahmins?

It is to do “just action”.

66. Why should we give to dancers and actors?

It is for attaining fame.

67. Why should we give it to servants?

It is for making them obey you.

68. Why should we give to the king?

It is to avoid fear.

69. By which is the world covered?

World is covered by ignorance.

70. What is the world?

The soul is the world.

71. Why does not the world shine?

World does not shine because of bad behaviour.

72. Why do friends go away?

When they get nothing from you, they go away.

73. Why does not man reach heaven?

Man does not reach heaven due to attachment.

74 .When does man live like the ‘dead”?

When he is poor he lives like the “dead”.

75. When does a country does not have life?

When it does not have good rulers, it does not have life.

76. Which ritual to please manes does not have any result?

When it is done without Vedic pundits, it does not give results.

77. When does a fire sacrifice not yield results?

When adequate compensation is not given, it does not have results.

78. What is the way?

The way of Godly men is the only way.

79 What is water?

Sky is water

80. What is food?

Food is beings

81. What is poison?

Begging from others is poison.

82. What is the proper time to carry death anniversary?

When you see a learned Brahmin, it is the proper time.

(At this stage Dharma Puthra asks the Yaksha, “What do you think?”. Instead of answering Yaksha continues with his questions.)

83. What is the grammar for austerity?

Standing in one’s own Dharma (prescribed just action) is austerity.

84. What is “Dhama”?

“Dhama” is controlling the mind.

85. What is the “best patience”?

Bearing pleasures, sorrow, becoming great, being downgraded with equanimity is the “best patience”.

86. What is Jnana?

Jnana (wisdom?) is knowing the real truth.

87. What is “Sama”?

Being peaceful within mind is “Sama”.

88. What is the “best mercy”?

Wishing for pleasures for all is the “best mercy”.

89. What is righteousness?

Having the same attitude towards everybody is righteousness.

90. Who is the enemy who cannot be defeated by man?

Anger is the enemy that cannot be defeated by man.

91. Which is the disease that has no end?

Avarice is the disease that has no end.

92. Who is considered as a holy man?

He who loves all and does good for all, is considered as a holy man.

93. Who is considered as “not holy”?

He who does not have mercy is considered as “not holy.”

94. Which is considered as insensibility?

Not understanding Dharma (just action?) is considered as insensibility.

95. What is honour?

The pride in oneself is called honour.

96. What is laziness?

Not doing Dharma (just action?) is laziness.

97. What is sorrow?

Ignorance is sorrow.

98. What is considered as stability by holy men and sages?

Steadfastly following one’s own Dharma is defined as “stability” by them.

99. What is courage?

Controlling the five senses is “courage”.

100. What is a good bath?

Cleaning the mind of the accumulated dirt is the good bath.

101. What is the best charity one can do?

Saving life of others is the greatest charity one can do.

102. Who is fit to be considered as a scholar?

He who knows Dharma (just action)) can be considered as a scholar.

103. Who can be considered as an atheist?

He who does not believe in other worlds is an atheist.

104. Who is considered as an arrogant fool?

An atheist can be considered as an arrogant fool.

105. What is passion?

That which leads to birth and death is called “passion”.

106. Which is considered as “unhealthy competition.”?

Unnecessary turmoil of the mind is “unhealthy competition.”

107. What is pride?

Ignorance is pride.

108. What is snobbishness?

Telling others that “I am the only follower of Dharma” is snobbishness.

109. What is considered as the special God called luck?

The result of charity done by oneself is considered as “the special God called luck.”

110. What is considered as the bad habit of carrying tales?

Enjoying telling news about others is this bad character.

111. When will the contradictory notions of wealth, passion and Dharma come together?

When your wife and dharma agree with each other, then these concepts come together.

112. Which man will reach the indestructible hell? Please reply me quickly.

Indestructible hell is continuously being born and dying in this world again and again. Some of the causes are:-

a. Tempting a poor Brahmin with charity of wealth and not giving it.

b. Telling lies in the practice of Vedic rituals.

c. Not enjoying our own wealth and not using to help others also.

113. Tell me after careful thought how Brahmanism is born .Is it through birth, character, learning Vedas or knowledge of sciences?

Birth, learning of Vedas and knowledge of science are not necessary aspects of Brahmanism. It is due to one’s own character. One with good character never becomes bad and one with bad character is always considered as bad. He who is interested in rituals and who also has full control over his senses is the real Brahmin.

114. What does one who tells sweet words get?

He becomes friends for everybody.

115. What does one who does planned actions get?

He attains success.

116. What does one who has many friends get?

He lives happily.

117. What does one who is attached to Dharma get?

He attains salvation

118. Who attains happiness?

He, who does not take loan, does not go to a foreign country for living and one who can cook and eat at least green leaves, is the one who attains happiness.

119. What is surprise?

. The fact that people thinking themselves as stable and permanent, in spite of seeing several deaths daily is surprising.

120. What is the path?

There is contradiction in teaching of Vedas as well as the teaching of several great sages. Apart from this the path of Dharma as explained by the learned is difficult to understand.

121. What is the event that happens daily?

The earth is a very big cooking vessel. Sky is the lid to this vessel. The cook called Time puts all movable and immovable things in to this vessel. He takes the firewood of night and day and lights them up with Sun. He stirs it with ladles called seasons and months and this happens daily.

122. Who is called “purusha (man)” among those who are living and with all his desires fulfilled?

Good deeds done with no interests in the fruits or with interests in its fruits, make one’s name spread in heaven and earth. Till his fame lasts, he is called “Purusha”

123. Who pervades in everything?

He who considers desire and hatred, pleasure and pain, what is coming and what is being lost etc with equanimity is called “Brahma Jnani (knower of Brahman)” and he is the one who pervades in everything.

Kabir in Gurbani

“Kabeer garab na keejiye, rank na hasiye koe,
Aja hu naao samund mein, kya jana kya hoye”
{ O Kabeer, don’t ever be proud or laugh at other’s misery,
Your boat is still in the world-ocean, who knows what may happen with you?}

“Kabeer aisa ko nahi, mandar de-e jarae,
Pancho larke maarke, rahe Raam lio lae”
{ O Kabeer, is there anyone who can burn his own house (‘mind’),
kill his five sons (lust, ire,avarice,attachment,ego) to remain lovingly attached to the Lord?)

“Kabeer charan kamal ki mouj ko, keh kese unmaan,
Kehbe ko sobha nahin dekhat hi parvaan”
{ O Kabeer, the ecstatic enjoyment of the Divine (enlightenment) is ineffable.
Describing it in words is doing injustice to it, it’s splendor is only to be self-experienced}

“Kabeer meri jaat ko, sabko hasne haar,
Balhari is jaat ko, jeh japyo sirjanhaar”
{ O Kabeer, everyone laughs at my social caste,
but, I am a sacrifice to it, as I got to meditate on the Creator in it.}

Ethilum Ingu Iruppan Lyrics – எதிலும் இங்கு இருப்பான் அவன் யாரோ

The lyrics below are from the sound track “Ethilum Ingu Iruppan” from the Tamil film Bharathi.

எதிலும் இங்கு இருப்பான் அவன் யாரோ?
எனக்குள் அவன் இருப்பான் அறிவாரோ?

தவழும் நதியை தரித்த முடியான்
அடியும் முடியும் அறிய முடியான்
எளிய அடியர் ஓதும் வேத நாதமாகி
எதிலும் இங்கு இருப்பான் அவன் யாரோ?
எனக்குள் அவன் இருப்பான் அறிவாரோ?

வரிப்புலி அதழ் தரித்தவன் எழில் கண்டேன்
பிறப்பெனும் பிணி அறுப்பவன் துணை கொண்டேன்
தமிழ்க்கவி தரும் எனக்கொரு வரம்  தரத் திருவுளம் வேண்டும்
சகத்தினுக்கெனைத் தர தகும் நெறி வகுத்திட துணை வேண்டும்
ஆலம் கரு நீலம் என தெரியும் ஒரு கண்டன்
அண்டும் திருத்தொண்டன் எனும் அடியார்க்கொரு தொண்டன்
பற்றுத் தளைக்கு நெருப்பவன்
ஒற்றை கணத்தில் அழிப்பவன்
நெற்றிப் பிறைக்குள் நெருப்பை வளர்த்து
எதிலும் இங்கு இருப்பான் அவன் யாரோ?
எனக்குள் அவன் இருப்பான்அறிவாரோ?

தொடக்கமும் அதன் அடக்கமும் அவன் வேலை
நடப்பதும் அதை தடுப்பதும் அவன் லீலை
உடுக்களில் சரம் தொடுத்தவன் தலை முடிக்கணியவும் கூடும்
பெருக்கலும் அதை வகுத்தலும் அதை கழித்தலும் அவன் பாடம்
மாறும் யுகம்தோறும் அவன் கணக்கின் படியாகும்
மண்ணும் உயர் விண்ணும் அவன் ஒரு கைப்பிடியாகும்
சட்டம் அனைத்தும் வகுத்தவன்
திட்டம் அனைத்தும் தொகுத்தவன்
முற்றப் படித்து முடித்த  ஒருத்தன்
எதிலும் இங்கு இருப்பான் அவன் யாரோ?
எனக்குள் அவன் இருப்பான் அறிவாரோ?

தவழும் நதியை தரித்த முடியான்
அடியும் முடியும் அறிய முடியான்
எளிய அடியர் ஓதும் வேத நாதமாகி
எதிலும் இங்கு இருப்பான் அவன் யாரோ?
எனக்குள் அவன் இருப்பான் அறிவாரோ?

Ninnai Charanadainthen Lyrics – நின்னை சரணடைந்தேன்

The lyrics below are from the sound track “Ninnai Charanadinthen” from the Tamil film Bharathi.

நின்னை சரணடைந்தேன், கண்ணம்மா,  நின்னை சரணடைந்தேன்
நின்னை சரணடைந்தேன், கண்ணம்மா,  நின்னை சரணடைந்தேன்
பொன்னை, உயர்வை, புகழை விரும்பிடும்
பொன்னை, உயர்வை, புகழை விரும்பிடும்
என்னை கவலைகள் தின்ன தகாதென்று
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்

மிடிமையும் அச்சமும் மேவி என் நெஞ்சில்
மிடிமையும் அச்சமும் மேவி என் நெஞ்சில்
குடிமை புகுந்தன, கொன்றவை போக்கின்று
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்

தன் செயல் எண்ணித் தவிப்பது தீர்ந்திங்கு
நின் செயல் செய்து நிறைவு பெறும் வண்ணம்
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்

துன்பம் இனி இல்லை, சோர்வில்லை
சோர்வில்லை, தோற்ப்பில்லை
நல்லது தீயது நாமறியோம்
நாமறியோம், நாமறியோம்
அன்பு நெறியில் அறங்கள் வளர்த்திட
நல்லது நாட்டுக, தீமையை ஓட்டுக
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்
பொன்னை, உயர்வை, புகழை விரும்பிடும்
பொன்னை, உயர்வை, புகழை விரும்பிடும்

என்னை கவலைகள் தின்ன தகாதென்று
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்
நின்னை சரணடைந்தேன், கண்ணம்மா, நின்னை சரணடைந்தேன்