Sanatana Dharma - Aka Hinduism (2nd Bin)

10-22-2004, 01:33 AM

India has a rich literary bhakti and devotional heritage. In this thread I would like to collect all Bhakti and devotional songs/poems/stories/etc that are devotional in nature. In particular it would be cool if we can have various regional language things (along with english translations) posted on this thread. I will post a few bhakti songs from Narasinh Mehta, a gujju bhakti icon over the next few days. His krishna bhakti songs are just awesome.

10-22-2004, 01:36 AM

To start off this thread I will copy paste a couple of posts from user Abhijit_ST.

QUOTEThere is a great legend of Shvaji Maharaj's first c-in-c Prataprao Gurjar. The legend has been immortalized in a Marathi powada (powada is a Shourya-rasa song). The legend has it that Bahlol khan was initially defeated by Prataprao and khan begged for his life. Prataprao, in a fit of generosity, spared khan's life and true to the jihadi/al-takiya character of khan, he reverted back and inflicted defeat on Marathas. When Shivaji Maharaj came to know of Prataprao's deed (of sparing khan's life) he was so furious that he ordered Prataprao to kill bahlol khan and present his head or else Prataprao need not show his face to Raje. Prataprao was a fierce and proud warrior and would try to get bahlol's head or die trying. He approached his sena and challenged them to the task - when it was outright impossible to achieve it. 6 of his comrades rose to the task - fully knowing that it was nothing but suicide to attack a fortified mughal army. The powada describes the heroics of these 7 (including Prataprao) veer marathas against an entire mughal army. Those 7 veer Marathas died in a blaze of glory. Even today, every time I listen to this powada or sing it myslef, I can't stop my tears. If interested, I can post the powada and its translation.

QUOTEMyaanatun usale talwarichi paat
vedaat marathe veer daudale saat

(the swords sprang from the sheaths as 7 maratha warriors rushed (to battle) in a fit of rage)

te phirata baajus dole kinchit ole
sardar saha sarsavuni uthale shele
rikibit takale paay jhelale bhale
uslale dhuliche megh saat nimishat (2)
- vedaat marathe veer daudale saat
(as (Prataprao's) moist eyes fell on his comrades (this was after he declared that he was going to attack bahlol khan - alone if he had to and severe his head or die trying) 6 of his knights sprang to their feet, mounted their horses and grabbed their lances. They left behind 7 clouds of dust as the sped towards mughal army.

Aashcharyamugdh taakun maaguti sena
apamaan bujavinya saat arpuni maana
chhavanit shirale thet bhet ganimana
kosalalya ulka jalat saat dariyat (2)
- vedaat marathe veer daudale saat
(they left behind a shell-shocked troop - to erase a blot on their valor and their self-respect (in those times, Shivaji Maharaj's displeasure was considered to be worse than death by his fanatically loyal troops), they rushed into the enemy camp directly in a blaze reminiscent of 7 fiery meteors falling into a sea.

khaalun aag var aag aag bajuni
samsher usalali sahastrakrur imaani
gardit lopale saat jeev te maani
khaga saat jalale abhimaani vanavyaat (2)
- vedaat marathe veer daudale saat
((as they fell upon an entire mughal army) they were met with firce fighting - as if they were engulfed by fire from all sides. They fought with their trusted swords, (but) in the end, the 7 warriors were killed in the melee. As if 7 birds were incinerated in a jungle fire of glory and 'abhimaan'.

dagadavar disatil ajuni tethalya tacha
paanyaat tarange ajuni rang raktacha
kshitijavar uthato ajuni megh maaticha
adyaap virani kuni varyavar gaat (2)
- vedaat marathe veer daudale saat
(the stones in that battleplace still display the footprints
the water still carries streaks of (Maratha) bloodstains
the clouds of dust still can be seen over the horizon
while you can still hear the songs of their exploits.)

Sunder · 10-22-2004, 02:33 AM

Rajesh, the web is already full of Bhakthi songs, and it would be redundant to copy the lyrics and translations of all the Bhakthi moment saints etc here. I would rather hear their life story or hagiography - with appropriate links if any to websites.. Else, if there are no weblinks, we can post the lyrics and translations.

There are literally thousands of such Bhakthi mahaans.. Right from Naradha himself, upto say, Guruvayoor Kesavan (An elephant that was a devotee of Lord Guruvayoorappan.)

I shall try and add to the list.. But it will only be names and references of ppl.. With a short note on their work. (It may include folklore too.)

10-22-2004, 03:12 AM

Sunder,

Agreed. Anything thats interesting..

For eg. I found Abhijit_ST's powada very cool. I just couldnt think of a better name for the thread. Do you have some other name in mind ?

Folklores, stories would be cool .. <img src='style_emoticons/<#EMO_DIR#>/thumbup.gif' border='0' style='vertical-align:middle' alt='thumbup.gif' />

PS : Added folklores to the title.

Sunder · 10-22-2004, 04:32 AM

This is not a folklore....

This is from the Periya Puranam (by Sekizhaar) which extolls the virtues of Sixty three NAYANMAARs (Nayanmaars were Shiva Bhakthas or Devotees of ShivaBhakthas.) We call this Murattu-bhakthi, which means Raw-bhakthi... Some Nayanmaars had gone to extreme lengths in their bhakthi where they did not care for anything but the lord. Ordinary mortals cannot even imagine this type of Bhakthi.

Here is the Story of PUSALAAR of Thondai Mandalam..

Pusalaar was a Brahmin of Thiru-ninravur in Thondai Mandalam. He excelled in the mental worship (maanasa puja) of Lord Shiva. Shiva manasa puja is infinitely higher than simple ritualistic worship... Shiva manasa puja soon leads to Samadhi (superconscious state) and Self-realisation.

Pusalaar had a strong desire to build a temple for Lord Siva, but he did not have the money to do it as he was poor. So, mentally he gathered the necessary materials for the purpose. In his imagination, he chose a good day, scanned a site, and laid the foundation stone on that auspicious day. Every day (day and night) he used to spend time meticulously building this Shiva temple with his imagination. Mentally he used to imagine walking to find the best of Sculptors, negotiate the deal with them, make sure that they were working properly, and also compensate them fairly.. (all in his imagination.) He left no stone unturned in his imagination. Every day, after his ablutions and morning Sandhya vandhanam, he used to imagine even going to the "temple site", and overseeing the constructions by his imaginary masons, and master builders. Over the years, using his imagination, he thus raised a Magnificient Shiva Temple in his mind and fixed an auspicious day for the Kumbhabishekam (installation of the Kumbha/Kalasam on the top of a temple - signifying the completion of the temple.) By now he was getting older, yet his will and imagination did not suffer the least bit..

Incidentally, the Kadava king who was also a great devotee of Lord Siva had built a "real" magnificent temple in Kanchipuram. As fate would have it, the king had also fixed the date which Pusalar had mentally chosen for Kumbhabishekam.

Lord Shiva, the most Belevolent and the All Merciful Pashupathi, appeared in the kingâs dream and asked him to postpone the installation ceremony in His temple. When the surprised king asked for the reason (fearing Shiva-aparadham) he was told that Lord Shiva would be going to the temple constructed by His devotee at Tiru Ninravur. The king woke up from sleep and was intensely eager to have the Darshan of the devotee mentioned by the Lord Himself and also have a look at the great temple he had built, which he thought would be far superior to his temple.

The king came to Tiruninravur and searched all over the place for the temple: he could not find any. Then the king enquired about Pusalar. He found out Pusalarâs house and approached him.

Pusalar was stunned when he heard of the kingâs dream. Soon, he recovered and was filled with joy. He was overwhelmed by the thought: âHow kind and merciful is the Lord. I am only a wretched creature and He has accepted my mental shrine as His Abode. I am really blessed.â He told the king that that temple was only in his mind. The king was greatly surprised to hear this. Admiring Pulasarâs devotion, the king fell at his feet and worshipped him. Pulasar installed the Lord in his mental temple and continued to worship Him till he attained Kailasa - His Abode.
------------------------------------------------------------------------
Here are stories of other Nayanmaars.
http://www.sivanandadlshq.org/download/nayanar.htm

My father had told me this story when I was a kid. It brought tears to my eyes when I heard it, as it did today, when I retyped it.

10-26-2004, 03:13 AM

QUOTE(Sunder @ Oct 21 2004, 05:03 PM) I shall try and add to the list.. But it will only be names and references of ppl.. With a short note on their work. (It may include folklore too.) 
Sunder,

Please do post all the weblinks on these topics. Any good sites with translations of bhakti geets, audio links and or stories would be highly appreciated.

I'm looking for some info on Purandara dasa (spelling) who wrote the Kannada - 'Bhagya da Lakshmi ba ramma' Legend has it that he was not allowed in the temple in Udipi so the Krishna statue in the temple turned towards his direction. Had visited this temple about a decade ago, believe it's the only temple where the deity is not facing the main door.

10-27-2004, 03:13 AM

It was not purandara dasa but kanaka dasa who went to Udupi and wasn't allowed into the temple. Legend has it that he sang to Lord Krishna who was pleased with his devotee and turned around and the hole appeared in the wall of the temple. This hole was later grilled and is called "kanakana kindi" and even to this day, devotees can take a look at the lord through this window.

More information on Purandara Dasa...

http://www.dvaita.org/haridasa/dasas/puran.../purandara.html
http://www.geocities.com/promiserani2/co1004.html
http://members.aol.com/_ht_a/TMSBuffaloNY/.../purandara.html

Info on Kanaka dasa
http://www.dvaita.org/haridasa/dasas/kanaka.html
http://www.geocities.com/promiserani2/co1055.html

And one of the best renditions of Bhagyada lakshmi baramma that I have heard is from Pt Bhimsen Joshi.

http://www.kannadaaudio.com/Songs/Devotion...e/Daasavani.php

10-27-2004, 07:22 PM

Thanks bgrkumar. I stand corrected. The links are <img src='style_emoticons/<#EMO_DIR#>/specool.gif' border='0' style='vertical-align:middle' alt='specool.gif' /> - please keep them coming.

Sunder · 10-28-2004, 12:55 AM

I shall try to add one bit at a time to the Ocean of Bhakthas: When I think about it it seems like there are infinite ways to classify them. Region based (Kashmir Shaivism to Tamil Nadu Shaivism), or based on Devatas (from Shakthas, to vaishnavas, to Kaumaras to just plain and simple Guru-bhakthi.) Or they could be classified across time, by century. Or by purpose, like Bhaktha Ramdas and owing to whom Muslims (and britishers) had seen and believed in the superiority of these bhakthas, or even musical categories where Bhakthas became great composers (Tyagaraja, Sadashiva Brahmendral, Surdas, Kambar, Tulsidasa etc.)

In this post, I shall limit myself to Tamil bhakthas (but this is not an exhaustive list by any standard.) and I mention them in no particular order except for what comes to my mind.

With this in mind, and praying to the almighty, we begin thus:

Appar Peruman (aka Thiru Navukkarasar) was one of the foremost of Shiva bhakthas. He was a Samana (Jain?) once, and then reverted to Shaivam. He had reverted back many kings who had switched to Samana sect. Apart from the link I had posted before, these four Nayanmars were the foremost among the Shaiva Siddhantha.
Appar : http://www.shaivam.org/naapparp.html
Sundarar : http://www.shaivam.org/nachund1.html
Manikya Vachakar : http://www.shaivam.org/admanika.htm
Thirugnana Sambandhar : http://www.shaivam.org/nachamba.html (Gnana Sambandhar was given milk by none other than the Divine Mother Parvathi, at Seerkazhi. http://mailerindia.com/temples/history/i...seerkazhi)

Arunagiri Nathar (was a womanizer who was rescued from worldly ways, and after he got vairagya, he jumped off a high tower (gopuram), and was rescued by none other than Lord Subrahmanya, the Karthikeya.)
http://murugan.org/bhaktas/arunagirinatha.htm

Abhirama Bhattar (A great Shaktha, who while immersed in Devi Dhyanam mentioned to the king on an Amasya (new moon day) that it was a full moon (as he was looking at the Mother's chandra-mukham), he was sentenced to execution unless he proved it was full moon. It is said that Sri Abhirami of Thirukkadavoor flung her Thatangam (solid ear ring) which she throws, and it shone like a moon in the sky.
http://www.geocities.com/Athens/Acropoli...story.html

The others that come to mind are Avvaiyar (Ganapathi Upasana), Thirumoola Siddar, and other siddhars. Stories from Thiruvilayadal (I have to scourge the net for this.) I shall do this as and when I get time.

gangajal · 10-28-2004, 02:04 AM

Sri Ramprasad (1720-1791) was a great Shakta master, a worshipper of Kali. He wrote according to legend 100,000 songs. Only about 250 songs survive and these songs are still sung in Bengal by Kali worshippers. I give below three of his songs in English translation:

Song 1:
How are you trying, O my mind, to know the nature of God?
You are groping like a madman locked in a dark room.
He is grasped through ecstatic love, how can you fathom Him without it?
Only through affirmation, never negation can you know Him;
Neither through Veda nor through Tantra nor the six Darshanas.

It is in love's elixir only that he delights, O mind;
He dwells in the body's inmost depths, in everlasting joy.
And for that love, the mighty yogis practice yoga from age to age;
When love awakens, the Lord like a magnet draws to Him the soul.

He it is says Ramprasad, that I approach as Mother;
But must I give away the secret, here in the market place?
From the hints I have given, O mind, guess what that being is!

Song 2:
Who is there that can understand what Mother Kali is?
Even the six Darshanas are powerless to reveal Her.
It is She, the scriptures say, that is the Inner Self
of the yogis; who in Self discovers all his joys:
She, that of Her own sweet will, inhabits every living being.

The macrocosm and microcosm rest in the Mother's womb;
Now do you see how vast it is? In the Muladhara
the yogi meditates on Her, and in the Sahasrara:
who but Shiva has beheld Her as She really is?
Within the lotus wilderness She Sports beside Her Mate, the Swan.

When man aspires to understand Her, Ramprasad must smile;
To think of knowing Her, he says, is quite laughable
As to imagine one can swim across the boundless sea.
But while my mind has understood, alas! my heart has not:
Though but a dwarf, it still would strive to make a captive of the
moon.

Song 3:
Once for all, this time, I have thoroughly understood.
From one who knows it well, I have learnt the secret of bhava(spiritual
mood).
A man has come to me from a country where there is no night,
And now I can not distinguish day from night any longer:
Rituals and Devotions have all grown profitless for me.

My sleep is broken: how can I sleep any more?
For now I am wide awake in the sleeplessness of Yoga.
O Divine Mother, made one with thee in yoga-sleep at last,
My slumber I have lulled asleep evermore.

I bow my head, says Prasad, before desire and liberation;
Knowing the secret that Kali is one with the highest Brahman,
I have discarded, once for all both righteousness and sin.

gangajal · 10-28-2004, 02:07 AM

Sri Chaitanya and Sri Ramakrishna have been two giants of Vaishnavism and Saktaism. Their prayers may be of interest to devotees.
********************************************************************************************
Chaitanya.prayer:

Chant the name of the Lord and His glory unceasingly
That the mirror of the heart may be wiped clean
And quench that mighty forest fire,
Wordly lust, raging furiously within.
Oh name, stream down in moonlight on the lotus heart,
Opening its cup to knowledge of thyself.
Oh self, drown deep in the waves of His bliss,
Chanting His name continually,
Tasting His nectar at every step,
Bathing in His name, that bath for weary souls.

Various are thy names, oh Lord,
In each and every name Thy power resides.
No times are set, no rites are needful, for chanting of thy name,
So vast is Thy mercy.
How huge, then is my wretchedness,
Who find, in this empty life and heart,
No devotion to Thy name!

Oh, my mind,
Be humbler than a blade of grass,
Be patient and forbearing like the tree,
Take no honor to Thyself,
Give honor to all,
Chant unceasingly the name of the Lord.

Oh, Lord and soul of the universe,
Mine is no prayer for wealth or retinue,
The playthings of lust or the toys of fame;
As many times as I may be reborn
Grant me, oh Lord, a steadfast love for Thee.

A drowning man in this world's fearful ocean
Is Thy servant, oh sweet One.
In Thy mercy
Consider him as dust beneath Thy feet.

Ah, how I long for the day
When an instant's separation from Thee, oh Govinda,
Will be as a thousand years,
When my heart burns away with its desire
And the world, without Thee, is a heartless void.

Prostrate at Thy feet let me be, in unwavering devotion,
Neither imploring the embrace of Thine arms
Nor bewailing the withdrawal of Thy presence
Though it tears my soul asunder.
Oh Thou, who stealest the hearts of Thy devotees,
Do with me what Thou wilt-
For Thou art my heart's beloved, Thou and Thou alone.

(Translated by Swami Prabhavananda and Christopher Isherwood, 1956)

************************************************************************************
Ramakrishna.prayer

O Mother. I throw myself on Thy mercy;
I take shelter at Thy hallowed Feet,
Be gracious and grant that I may have Pure love for Thee,
A love unsmitten by cravings for earthly things,
Untainted by any selfish end.
A love desired by the devotee
For the sake of love alone.
And grant me the favor, O Mother,
That I may not be deluded by Thy world-bewitching Maya;
There is no one but Thee whom I may call my own,
Mother, I do not know how to worship,
I am without austerity,
I have neither devotion nor knowledge,
Be gracious, Mother, and out of Thy infinite mercy
Grant me love for Thy lotus Feet.

******************************************************************************************

gangajal · 10-28-2004, 02:10 AM

Sri Jnaneshvar (1271 - 1296 ce) was a great commentator of the Gita and also wrote some exquisite poetry. I give below a part of his poetry known as Amrita Anubhava:

Sri Jnanesvar (1271-1296 ce)

Amritanubhava (tr: S. Abhayananda)

Chapter I (Shiva and Shakti)

1. I offer obeisance to the God and Goddess,
the limitless primal parents of the universe.

2. The lover, out of boundless love,
Has become the Beloved.
Both are made of the same substance
And share the same food.

3. Out of love for each other, they merge;
and again, they separate for the pleasure of being two.

4. They are not entirely the same,
Nor are they not the same.
We cannot say exactly what they are.

5. Their great desire is to enjoy each other;
Yet they never allow their unity to be disturbed,
Even as a joke.

6. They are so averse to separation
That even their child, the universe,
Does not disturb their union.

7. Though they perceive the universe
of inanimate and animate creation
Emanating from themselves,
They do not recognize a third.

8. They sit together on the same ground,
Wearing the same garment of light.
From time past remembrance they have lived thus,
United in Bliss.

9. Difference itself merged in their sweet union
When seeing their intimacy,
It could find no duality to enjoy.

10. Because of God, the Goddess exists;
And without Her, He is not.
They exist only because of each other.

11. How sweet is their union!
The whole world is too small to contain them,
Yet they live happily in the smallest particle.

12. They regard each other as their own Self,
And neither creates so much as a blade
of grass without the other.

13. These two are the only ones
Who dwell in this home called the universe.
When the master of the house sleeps,
The Mistress stays awake,
And performs the functions of both.

14. When He awakes, the whole house disappears,
And nothing at all is left.

15. They become two for the purpose of diversity;
And both are seeking each other
For the purpose of becoming one.

16. Each is an object to the other,
And both are subjects to each other.
Only when together do they enjoy happiness.

17. It is Shiva alone who lives in all forms;
He is both male and female.
It is because of the union of these two complements
That the whole universe exists.

18. Two lutes: one note.
Two flowers: one fragrance.
Two lamps: one light.

19. Two lips: one word.
Two eyes: one sight.
These two: one universe.

20. Though manifesting duality,
These two --- the eternal Pair ---
Are eating from the same dish.

21. The Shakti, endowed with chastity and fidelity,
Cannot live without Her Lord;
And without Her,
The Doer-of-all cannot appear.

22. Since He appears because of Her,
And She exists because of Her Lord,
The two cannot be distinguished at all.

23. Sugar and its sweetness
Cannot be separated from each other,
Nor can camphor and its fragrance.

24. If there are flames
There is also fire.
If we catch hold of Shakti,
We have Shiva at as well.

25. The Sun appears to shine because of its rays,
But it is the Sun itself which produces the rays.
In fact, that glorious Sun and its shining
Are one and the same.

26. To have a reflection, one must have an object;
if we see a reflection, the we infer that
An object exists.
Likewise, the supreme Reality, which is one,
appears to be two.

27. Through Her,
The absolute Void becomes the manifest world;
But Her existence
Is derived from Her Lord.

28. Shiva Himself becomes His beloved;
But without Her Presence,
No universe exists.

29. Because of Her form,
God is seen as the world;
But He created Her form
of Himself.

30. Embarrassed by Her formless Husband
And Her own graceful form,
She adorned Him with a universe
of myriad names and forms.

31. In unity, there is little to behold;
So She, the mother of abundance,
Brought forth the world as a play.

32. She made evident the glory of Her Lord
By spreading out Her own body-form.
And He made Her famous by concealing Himself.

33. He takes the role of Witness
Out of love of watching Her.
But when Her appearance is withdrawn,
The role of Witness is abandoned as well.

34. Through Her,
He assumes the form of the universe;
But without Her,
He is left naked.

35. Although He is manifest,
He himself cannot be seen.
It is only because of Her
That He appears as universal form.

36. When he is awakened by Her,
Shiva perceives the world.
Then He enjoys this dish She serves,
As well as She who serves.

37. While He sleeps, She gives birth
To the animae and inanimate worlds.
When She rests,
Her husband disappears.

38. When He conceals Himself,
He cannot be discovered without Her grace.
They are as mirrors, each to the other.

39. When He embraces Her,
It is His own bliss that Shiva enjoys.
He is the enjoyer of everything,
But there is no enjoyment without of Her.

40. She is His form,
But Her beauty comes from Him.
But their intermingling,
They are, together, enjoying this feast.

41. Shiva and Shakti are the same,
Like air and its motion,
Or gold and its lustre.

42. Fragrance cannot be separated from musk,
Nor heat from fire;
Neither can Shakti be separated from Shiva.

43. If night and day were to approach the Sun,
Both would disappear.
In the same way, their duality would vanish
If their essential unity were seen.

44. In fact, [the duality of] Shiva and Shakti
Cannot exist in that primal unitive state
From which AUM emanates.

45. Jnanadev says,
"I honor the primal pair of Shiva and Shakti
Who be swallowing up the sweet dish
of name and form,
Reveal their underlying Unity."

46. Embracing each other, they merge into one,
As darkness merges into light
At the breaking of the dawn.

47. All levels of speech, from Para to Vaikhari,
Merge into silence
When their true nature is realized,
Just as the ocean and Ganges both merge
Into the primal waters
When the Universal Deluge comes.

48. Then, the air along with its motion merges
into the universal air;
The Sun along with its brilliance merges
Into the elemental fire at that time.

49. Likewise, while attempting
To see Shiva and Shakti,
Both the seer and his vision disappear.
Again and again I offer salutations
To that universal pair.

50. They are like a stream of knowledge
From which a knower cannot drink
Unless he gives up himself.

51. When such is the case,
if I remain separate in order to honor them,
It is only a pretended separation.

52. My homage is like that
of a golden ornament
Worshipping gold.

53. When my tongue says the word, "tongue",
Is there any difference between the
Organ which utters the word
And the object signified by that word?

54. Although the names, "Ganges" and "ocean" are different,
when they commingle,
Are their waters not the same?

55. The Sun is both the source
And the object of illumination;
Still it is only one.

56. If moonlight illumines the moon,
Or if a lamp is revealed by the light of itself,
Is there any separation here?

57. When the lustre of a pearl
Plays upon itself,
It only enhances itself.

58. Is the sound of AUM divided into three
Simply because it contains three letters?
Or is the letter 'N' divided into three
Because of the three lines by which it is formed.

59. So long as Unity is undisturbed,
And a graceful pleasure is thereby derived,
Why should not the water find delight
In the floral fragrance of its own rippled surface?

60. It is in this manner I bow
To the inseparable Shiva and Shakti.

61. A reflected image vanishes
When the mirror is taken away.
The ripples on the water vanish
When the wind becomes still.

62. A man returns to himself
When he awakens from sleep;
Likewise, I have perceived the God and Goddess
By waking from my ego.

63. When salt dissolves,
It becomes one with the ocean;
When my ego dissolved,
I became one with Shiva and Shakti.

64. I have paid homage to Shiva and Shakti
By uniting with Them --
Just as, when the outer covering
of the hollow Banyan tree is removed,
The inner space becomes united with the outer.

gangajal · 10-28-2004, 05:10 AM

I find Sant Tukaram's abhangs very moving.
Here are three of his abhangs. The translation is by Nicol Macnicol in
"Psalms of Maratha Saints".

Abhang 1:
A beggar at thy door,
Pleading I stand;
Give me an alms, O God,
Love from thy loving hand.

Spare me the barren task,
To come, and come for nought.
A gift poor Tuka craves,
Unmerited, unbought.

Abhang 2:
As on the bank the poor fish lies
And gasps and writhes in pain,
Or as a man with anxious eyes
Seeks hidden gold in vain -
So is my heart distressed and cries
To come to thee again.

Thou knowest Lord, the agony
Of the lost infant's wail,
Yearning his mother's face to see.
(How oft I tell this tale!)
Oh at thy feet the mystery
Of the dark world unveil!

The fire of this harassing thought
Upon my bosom preys.
Why is it I am thus forgot?A
(Oh, who can know thy ways?)
Nay, Lord, thou seest my hapless lot;
Have mercy, Tuka says.

Abhang 3:
Thy nature is beyond the grasp
Of human speech or thought.
So love I've made the measure-rod,
By which I can be taught.

Thus with the measure-rod of love
I mete the infinite.
In sooth, to measure Him there is
None other means so fit.

11-14-2004, 12:05 AM

http://www.andhrakitchen.com/devmusic.php

12-01-2004, 05:52 PM

"Enta matramuna evvaru talachina" is Annamayya's composition in Telugu. The following is translation of the same.
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"Enta matramuna evvaru talachina antamatrame neevu
antaraantaramulu enchi chooda endante nippadi annatlu"

You are to different people as to what they think you are.
It is like seeking to measure the inner meaning...

"Koluthuru mimu vaishnavulu koorimi tho vishnuvani
Palukuduru vedantlulu parabrahmambanuchu
Talathuru mimu shaivulu tagina bhaktulunu shivudanuchu
Alari pogaduduru Kapalikulu Aidbhairavudanuchu"

Vaishnavas pray with much devotion to you as Vishnu
Those who follow Vedanta say that you are the prabrahmam
Shaivites and other such think of you as Shiva
Kapalikas think of you as Adibhairava

"Sarinennuduru Shakteyulu Shakti Roopu Neevanuchu
Darisinamula mimu nanavidhulanu talapula koladi bhajinthuru
Sirula mimu ye alpabudhhi talachina vaniki alpanbavuduvu
Garimala ninu ye ghanamani talachina ghanbuddhulaku ghanidavu"

Shakteyas equal you with Shakti
And many others view you in many different forms
If any small-minded person thinks small about you, you look small
to him/her; if one the contrary someone thinks that you are great,
for such greatminded people, you are great.

"Neevalana korathe ledu mari neeru koladi tamaravu
Aamala bhagirathi bavula na jalame oorinayatlu
Srivenkatapathy neevaithe mamu chekoni unna daivamani
Neevalane nee sharananiyeda nidiye paratatvamu naku"

There is no dearth of you as you are like the lotus depending on
the amount of water. And it is as different as the water in the
numerous wells on the banks of river Ganges is different from Ganga water
itself. (i.e., even though you may think you are drawing from a well, the
water comes from Ganga itself). SO, as long as you are here as
srivenkatapathy, looking after us, you are "the" paratatvam for me.

12-04-2004, 11:01 PM

Narada Bhakti Sutras

12-05-2004, 01:32 PM

Sadhinchane of Thyagaraja is one of the best and thought provoking for people whoa are (Bhakthi)rasikas

****
Sadhinchane

Thyagaraja in Sadhinchene indulges in a bold 'ninda stuti' in which he accuses Him as being a cunning God who always belied his own teachings and achieved his own objective at the end.When Devaki and Vasudeva wanted Him as their son,He was born unto them but denied them the pleasure of His company.When Yasoda kissed Him as her own son,He laughed sarcastically.When the Gopis wanted union with Him, he teased them without acceding to their request.

In this kriti Thyagaraja alternates between Rama and Krishna but praises Rama as a soft-spoken hero who treated other women as His sisters.In the end he reconciles himself with the advice given by the Lord "This is the lot of all true devotees.Do not grieve,do not keep company with atheists and take the rough with the smooth"

While the above version due to its brevity and translation may not do justice to the kriti., those who can understand the sahitya in Telugu will find in the original lyrics much more deep, philsophical which narrates the divine 'romantic' nature of Lord Krishna and his ability 'to be and yet not be' in any phyical or emotional bonds with innocent gopikas or bhakthas is amazing.

"
rangEshuDu sadgangA janakuDu sangIta sAmpradAyakuDu

caraNam 3

gOpi jana manOratha mosanga lEkanE keliyu jEsE vADu

caraNam 4

vanitala sadA sokka jEyucunu mrokka jEsE paramAtmu-Dadiyu gAka
yashOda tanayuDancu mudambunanu muddu beTTa navvucuNDu hari 

caraNam 5

parama bhakta vatsaluDu suguNa pArAvaruNDa janma mana ghUDi kali
bAdhalu dIrcu vADanucu nE hrdambujamuna jUcu cuNDaga

12-05-2004, 06:50 PM

QUOTE(Spinster @ Dec 5 2004, 01:32 PM) Sadhinchane of Thyagaraja is one of the best and thought provoking for people whoa are (Bhakthi)rasikas


Spinster garu, any idea where one can get Nagaiah's thyagaraja movie in US? <!--emo& Smile

--><img src='style_emoticons/<#EMO_DIR#>/smile.gif' border='0' style='vertical-align:middle' alt='smile.gif' />

12-05-2004, 10:00 PM

Kram garu my friend Vishnubhotla in MI has that classic on VHS, I can get you that during Christmas vacation. Let me work the phones and keep you posted.

12-05-2004, 10:41 PM

QUOTE(Spinster @ Dec 5 2004, 10:00 PM) Kram garu my friend Vishnubhotla in MI has that classic on VHS, I can get you that during Christmas vacation. Let me work the phones and keep you posted. 
Thank you.. Thank you!!!! <img src='style_emoticons/<#EMO_DIR#>/specool.gif' border='0' style='vertical-align:middle' alt='specool.gif' />

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