BT Song 316 பாடல் புனைந்தேன்
உன்னையே முன்நிறுத்த
உன்கிருபை வழிநடத்த
என்னையே தந்தேனே நான்–என் இறைவா
என்னுடன் நீ இருப்பாயப்பா
ஆனந்தம் மேலிடவே
ஆர்வமும் பொங்கிடவே
ஊக்கமுடன் வந்தேனே நான்–என் தலைவா
உடன் நீயும் வருவாயப்பா
உன்னருளும் வழிகாட்ட
உன் வேதம் துணைக் கூட்ட
உவந்தே தொழுதேனே நான்–என் துணைவா
உவப்புடன் ஏற்பாயப்பா
தொண்டருடன் கூடிக்கொள்ள
தொழுது உன்னைப் பாடி கொள்ள
புதியபாடல் புனைந்தேனே நான்–என் முதல்வா
பரிவுடன் காப்பாயப்பா
என்ன சொல்லிப் போற்றினாலும்
ஏது சொல்லி வாழ்த்தினாலும்
என்றும் அடிமையானேனே நான்–என் ஆண்டவா
ஆட்கொண்டு அருள்வாயப்பா
28-7-15, இரவு 11.10
BT Song 316 Wrote the song
To keep you always ahead of me
And your grace to lead me
I give myself to you—O my God
You abide with me.
I came with much enthusiasm (so that)
My joy will overflow
And my interest to increase—O my Master
You too come with me.
Your grace to guide me
And your Veda to give company to me
I worshipped you with much joy—O my Companion
You accept this with joy.
To join with bhaktas
To worship with songs
I wrote new song—O my First one
You protect me with concern
How much I glorify you
How much I praise you
I always remain your slave—O my Lord
You lord over me and give your grace.
28-7-15, Mathigiri, 11.10 pm.
Most of my songs are very depressing, as I often write about my failures, struggles, etc. Too much lamentation about life not only spoils one’s mood but also others. When I thought about this, I said, ok, let me write a song with a joyful note. Then I wrote this song.
BT Song 317 வேறென்ன செய்ய?
பிறரல்ல பொறுப்பு
என் மன நிலைக்கு
வெறுப் பொன்றுமில்லை
எவர் மீதும் எனக்கு
தவறெனப் படுவதை
நான் சொல்லும் போது
புலப்படவில்லை அதைக்
கூறும் வழி எனக்கு
நறுக்கென்று கூறினால்
நொறுங்கிடும் மனது
நயமுடன் கூறினால்
அலட்சியம் பிறர்க்கு
எப்படிப் போனால்
இனியென்ன எனக்கு
எனக்கூறும் மனது
இல்லை எனக்கு
தலையிட்டுக் கொண்டாலே
தாங்காது பாரம்
தப்பிக்கும் வழியும்
எதுவும் காணோம்
எதுவரை முடியுமோ
அது வரை சுமக்கணும்
முடியாமல் போனால்
விலகிக் கொள்ளணும்
சுமக்கவும் முடியாது
ஒதுக்கவும் இயலாது
இடையில் தவித்திடும்
நிலையும் இப்போது
நடப்பது நடக்கட்டும்
நானென்ன செய்ய
நடத்துர அவனன்றி
வேறென்ன செய்ய?
29-7-15, மத்திகிரி, மதியம் 2.50
BT Sog 317 What else can I do?
Others are not responsible
For the condition of my mind.
I don’t hate
Any one.
When I tell
What I think is correct
I don’t know the way
To communicate it!
If I say harshly
That it will break the heart (of others)
If I say very gently
They least bother about it!
I don’t have a mind set
To let it go (thinking) @
What else
Can I do?
@ I cannot disown my responsibility.
If I interfere
I cannot carry the burden
I don’t have the means
To escape!
How far I can carry
I have to bear it
When I cannot do it anymore
I have to leave it (let it go)!
Unable to carry the burden
And impossible to give up
Now I am trapped
In between the two (extremes)!
Let it go as it is
What else can I do?
What else can I do other than?
The One who allows this?
29-7-15, Mathigiri, 2.50 pm.
Sorry. Another song on the generation gap. This time before sharing with you all, I shared with the person for whom I wrote this song. He requested me to remove his name alone and share. He even said, ‘you have written many poems scolding and rebuking me. I know I have to learn as you try to teach and correct me’. (See secular songs 113, 117, 118 & 122, But I don’t think there is no need to give all the background of this song.
We old people were worried and concerned when the young member of the family didn’t come back as they were informed before. Even after making several phone calls when there was no response even though the ring was going on, definitely it will create tension to the elderly people. And when the youths are mildly rebuked for such irresponsibility, instead of accepting their mistake and promising not to repeat, when they (the youths) began to argue and defend (their irresponsibility), then two options are left with the elders: not to worry about things on which they have no direct or indirect control. Or take some disciplinary action. And I have done the latter and now it made that person understand that he cannot take for granted several things which come to him without any pain or strain. And when he repeated the same for the second time, I said, ‘ok, hereafter I am not going to worry if you didn’t return back in time as you informed or bothered to call and give that you will come late. As an old man I have my limitations and I cannot carry others’ burden for a long time. He got the message. This is the background of this song. [My discipline helped him and his mother as they now reconciled and he began to take care of her and eat food with her].
Others may think that this has nothing to do with bhakti theology. But as a bhakta of the Lord as well as human beings I struggle several times where to involve and where to withdraw. And as usual my final refuge is God alone.
BT Song 318 திரிசங்கு
ஏனிந்தப் பாராமுகம்
ஏனிந்த தாமதம்
எதற்கெடுத்தாலும்
வேண்டாம் வீண் கோபம்
வருவேன் என தெரியாதோ
வாடிக்கை மறந்தாயோ
எதிர்பார்க்க வைப்பாயோ
இதென்ன வேடிக்கையோ
உறவென்று சொல்லிக்கொள்ள
உள்ளாக அன்பு வைக்க
என்னை விட்டால் யாருண்டு
இதற்குப் பதில் சொல்லு
ஆயிரம் கவலைகள்
ஆயிரம் வேலைகள்
அவற்றிடை உன்னையும்
நினைப்பதே பெரும்பாடு
உன்னைப்போல் இருந்திடவே
உண்மையில் ஆசை
என்னை போல் வாழ்ந்தால்
இதனை நீ புரிவாய்
முழுமையாத் துறக்காமல்
முனைந்துமே ஏற்காமல்
திரிசங்கு போலவே
தொங்குறேன் வாழ்விலே
இந்நிலை உணர்ந்துகொண்டு
என் துன்பம் புரிந்துகொண்டு
இன்னும் கொஞ்சம் இருந்திடு
என்னையும் பொறுத்திடு.
3-8-15, மத்திகிரி. 2.15 மதியம்
BT Song 318. Tirisangu
Why this kind of indifference
Why this much delays
Don’t have this unnecessary anger
For everything
Don’t you know that I will come?
Do you forget the routine?
Will you make me wait?
What kind of play is this?
To call someone as your relative
And to have inner love
Who else is there (for you?)
Give me the answer for this!
Thousands of worries are there
Thousands of works are there
Amidst them remembering you
It itself is a Himalayan task.
I have real longing
To remain like you
But if you live like me
You will understand this.
Not renouncing completely
And not receiving eagerly
I hang like Tirisangu
In the life
Understanding this situation
Realizing my troubles
Wait for some more time
And kindly bear with me.
3-8-15, Mathigiri, 2.15 pm.
Too much work many times deprived me of my regular sadhana. But the disturbing fact is that being a single person and recognized as a ‘sannyasi’ (sam + nyas = renounced with good intentions) I cannot escape from so many (earthly) responsibilities. Then I pleaded with the Lord to understand my situation as a ‘Trisangu’ who hangs in between heaven and earth and requested Him to have patience with me (which He has plenty).
Such imagination rather expresseses my own longing to be free from responsibility at the same time to accept god given responsibility. Such duality (dvand) is part of everybody’s life—whether a sannyasi or not.
The king Tirisangu wanted to go to heaven with his physical body and finally approached Viswamitra, as others refused to help him. Then Viswamitra, with the power of his tapasya, makes him ascend to heaven. As nobody can go there with their physical body, he was kicked out from heaven. And when he was falling, he called Viswamitra, and he made Thrisangu to remain in the middle way and created a separate heaven for him out of his power. Unable to go to heaven or to come back to earth, poor Thrisangu remains in-between heaven and earth. So it has become a proverb in India to talk about any situation in which one gets entrapped in between two opposite things.
BT Song 319. உன் தொண்டனாய்
நன்மைகள் மட்டுமே எண்ணிடுவேன்
நல்லதை மட்டுமே செய்திடுவேன்
நன்றியுடன் மட்டும் வாழ்ந்திடுவேன்
பிறர் நலம் பெற உழைத்திடுவேன்
உண்மையை மட்டுமே உணர்த்திடுவேன்
உள்ளதை மட்டுமே சொல்லிடுவேன்
உள்ளொளி பெருக வந்திடுவேன்
அதை உன்னிடம் மட்டுமே கண்டிடுவேன்
எதிர்மரை எண்ணங்கள் நீக்கிடுவேன்
என் சுய நீதியை அழித்திடுவேன்
எல்லோரிடமும் இரக்கம் கொண்டு
இயன்றவரை தொண்டு செய்திடுவேன்
எதிர்பார்ப்புடன் மட்டும் வாழாமல்
பிறரின் குறை மட்டும் கணக்கிடாமல்
என்னிலும் மேலாய் பிறரை எண்ணி
எவர்க்கும் தாழ்மை செய்திடுவேன்
உன் குணம் என்னில் என்றும் உருவாக
உன் மேன்மை தினம் நிறைவாக
உன் தொண்டன் என்னும் சொல் நிலையாக
நிலைக்கும் படியே நான் வாழ்ந்திடுவேன்.
3-8-15, 4.30 காலை மத்திகிரி.
BT Song 319. as your bhakta
I will think only goodness in life
I will do only good things (in life)
I will live with thankfulness
And will strive for the benefit of others.
I will realize only truth in life
I will utter only the facts
I will come unto you to increase the inner light
And I will find it only in you.
I will remove negative thoughts
I will kill my ego
Having compassion with all
I will do my best.
Not living only with expectation
Not counting only other’s shortcomings
Considering others greater than me
I will remain humble to everyone.
For your character to be formed in me
And your glory to become complete
To remain the name to me as your bhakta
I will live every day with you.
3-8-15, 4.30 am. Mathigiri.
As I got up very early, I sat for my meditation and prayer. That time I reflected more upon the negative thoughts that I have in my mind and pleaded with God to change it and help me to live as His true bhakta. Though I claim that I will live as a true bhakta of the Lord with all the noble qualities, yet I know that it is more a longing than a reality in my life.
BT Song 320 கர்மம், ஞானம், பக்தி
அன்பு, அடக்கம், அமைதி, தாழ்மை,
இரக்கம், ஈவு, எளிமை, பொறுமை,
இனிமை, நேர்மை, நீதி, சேவை,
உண்மை, வாய்மை, உழைப்பு, கனிவு,
இவைகள் போல மேலும் பல
குணங்களோடு வாழ வேண்டி
வரங்கள் வேண்டி வந்தேன் நானே
இவை ஏதுமில்லா ஏழை தானே
கர்மம், ஞானம் பக்தி மூன்றும்
கடைதேற எவர்க்கும் வேண்டும்
ஒன்றை விட்டு ஒன்றை பற்ற
ஊசலாடும் வாழ்வு என்றும்
ஒன்றன் மூலம் ஒன்றை அறிந்து
ஒன்றைக் கொண்டு ஒன்றைப் பற்றி
முப்புரி நூலாய் இணையும் போது
முழுமையாகும் வாழ்வும் கூட
கர்மம் அற்ற ஞானம் பாழே
ஞானமற்ற கர்மம் சடங்கே
பக்தி அற்ற கர்மம் ஞானம்
பதராய்ப் போகும் முடிவில் தானே
ஞான மற்ற பக்தி கூட
உணர்ச்சியாகி மறையும் உடனே
கர்மமற்ற பக்தியுமே வெறும்
ஓசையிடும் பாத்திரமே
6-8-15, மத்திகிரி, மதியம் 2.30
BT Song 320 Karma, Jnana and Bhakti
Love, humility, peace, submission,
Mercy, charity, simplicity, patience
Sweetness, honesty, righteousness, seva
Truthfulness, integrity, hard work and compassion
To live with so many
Other natures like this
The poor one
Come unto you seeking boon.
Karma, jnana and bhakti are essential
For anyone to be saved
Leaving one and clinging the other
Life will always swing.
Realizing the one through the other
And achieving the one with the help of the other
When they join together like a three strand thread
Life too will become complete.
Without karma Jnana is mere waste
Without Jnana karma is mere ritual (routine)
Without bhakti both Karma and Jnana
Will become an empty husk
Bhakti too without jnana
Will disappear as mere emotion
Bhakti without karma
Is an empty vessel making only noise?
6-8-15, Mathigiri, 2.30 pm.
After reading again few pages about the complementing nature of karma, bhakti and jnana, I began to reflect the list which Ramanuja gave as the requirements:
…Even for Ramanuja-acharya, who was one of the foremost among the bhaktimargis, bhakti is not mere sentimental attachment to isvara. It is attained by the devotee after passing through a long course of elaborate mental training. Its requirements are possession of the capacity of discrimination (viveka), freedom from attachment (vimoha), constant meditation of God (abhyasa), doing good to others (kriya), wishing well to all (kalyana), speaking the truth (satyam), sympathy (daya), non-violence (ahimsa), and charity (dana)….{“Sarva-Darsana-Samgraha”, IV—From Radhakrishnan: Indian Philosophy, Vol. ii, pp. 704-05}….—Pandharinath H. Prabhfu, Hindu Social Organization: A Study in Socio-Psychological and Indeological Foundations, Bombay, Popular Prakashan, (1940), 10th reprint 2004p. 56
Then I began to write down the words that I can write in Tamil which will reflect the true mark of bhakti. After writing a few, when I began to arrange them in some order, the first four lines came as a poem. Then I wrote this poem expressing the complementary nature of karma, bhakti and jnana.
I have had a question for a long time about the way Ramanuja used bhakti to accommodate the needs of mukti for the Sudras in particular and women in general. My question is: did he use bhakti as a means to promote his liberal view to accommodate the Sudras or to protect the orthodoxy from them. Because all the concessions that he seems to give through bhakti for others to attain mukti is rather a concession than permission. Such a tendency is quite common among all the orthodoxies throughout the world. Those who enjoy(ed) several privileges because of their birth and status, realized that they need to accommodate the needs of others who are deprived of those privileges. So in order to protect their (vested) interest they gave some concessions to those who are deprived. And those who were deprived also could have felt that something is better than nothing, accepted them and remained satisfied—though a minority rebellious voice was always opposed to such concessions pointing out the way they get cheated. Of course we cannot limit such preservation strategies by the privileged only with religious areas and this we can see in every area in life, like social, economic and politics as well.
It will be an interesting study if someone could do it, if they have interest and time (to waste?) on this subject. One example is sufficed here:
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