As we know well that our anxiety about the future will never solve the imagined problem that we might face in future but will rob our present peace of mind. Similarly, the failures of the past never disappear from our mind. Though we heard the saying that ‘God not only forgave our sin but never will remember them again, He threw them in deep water and put the board “No more fishing”.’ But the reality of human life is that neither can we forget our past or overcome our anxiety about the future. Though we have intellectual understanding about our faith in God yet we need to put it in practice by Trusting Him. To explain the difference between ‘faith’ and ‘trust’ I used to say, ‘I know you can drive the car very safely. Yet only when I trust you, I will sit in it’. As Dr. Hoefer said, ‘Faith as a relationship established by God and trust as our response to that relationship.’ Hope develops out of that relationship of trust. And for me bhakti covers both faith and trust in one word.
The following points by Bailey helped me this in perspective:
…Faith in the New Testament has three major components: intellectual assent, a daily walk of trust and obedience. […]
…faith is something we do….Paul clarifies this understanding of faith when he writes: “Whatsoever is not of faith is sin” (Rom 14:23 KJV). We expect him to say “whatsoever is not of faith is unbelief.” But for Paul the opposite of faith is sin because his understanding of faith includes obedience. Clearly, the opposite of obedience is sin. Paul can talk about “the obedience of faith” because for him the two words are almost interchangeable. I believe I should write this chapter and am now doing so. My belief is authentic in that I am acting upon it. (p.166)
…The widow of Zarephath does not say, “This prophet is talking nonsense. His god, Yahweh, cannot help me in Baal’s country.” Such a statement would be a refusal of the intellectual assent component of faith. Nor does she say, “I believe your god can help me, but to give you this last loaf of bread is unthinkable.” To say that would be to grant intellectual assent but refuse the daily walk of trust and obedience. Instead, she grants that Yahweh has power in Baal’s territory. She also obeys the prophet’s command and is willing to trust the God of Israel for tomorrow. She combines intellectual assent, obedience and trust.— Kenneth E. Bailey, Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels, Illinois, IVP Academic, 2008, pp.166-67
26. கையளித்தேன்
கடந்த காலம் திரும்பிடாது
கருத்தில் கொண்டேன்
கடந்துபோகும் உலகத்தின்
வேஷம் கண்டேன்
கண்டகாட்சி கொண்டகோலம்
கடிதில் மறைய
கணப்பொழுதும் கையளிக்கேன்
மாயைக்கென்னை
எதிர்காலம் எப்படியோ
என்ற எண்ணம்
என்னுள்ளே என்றென்றும்
அலையாய் மோத
என்திறனை முற்றாகச்
சார்ந்தே நிற்க
இழந்தேனே இன்றுள்ள
அமைதி தன்னை
இறந்தகாலம் எதிர்காலம்
இரண்டையுமே
இன்றே கையளித்தேன்
இறைவன் பாதம்
இமைப்பொழுதில் என்னுள்ளம்
மகிழ்ந்து ஆங்கே
ஏற்றிப் புகழ்ந்தது
அவனின் நாமம்!
26. I surrendered
I know that the
Past will never return back
I realized the transient nature
Of the world
All that we see and the way we act
Will disappear suddenly
I will never submit myself
To the maya even for a moment
The question about
The future
Always roar like wave
Within me
As I depend upon
My own strength
I lost the peace
That I have today
So I surrendered
Both the past and future
At the feet of God
Immediately my heart
Felt immense joy
And began to sing
His glory
27-5-14
BT Song 27
On 17-12-1990, when I went for my evening walk in Sat-tal ashram, I was more meditating upon God, our inability to know Him, the way we cannot explain Him through any human language much occupied my mind. After writing about this day’s experience in my diary, again when I thought about this subject, I wrote this song after I retired to bed. I always kept a notebook and pen next to me on my bed and when inspiration comes, I will write down the words even in darkness on the note giving enough space to the word. This song is also written on bed without light
This is one song which will never stand to the strict scrutiny to the theology of Mukti Veda. I don’t want to go into details, particularly about the last stanza. Where angels fear to tread, I should not even think to explain it. Here I found that bhakti comes to my help. Sometimes, violating all kinds of conventional understanding about theology/philosophy, it gives some space to individual bhakta (at least) express the inner feeling without minding about orthodoxy.
Similarly the sentence: ‘He is not this word (creation) yet not outside to it’ again brings the topic of God as the efficient cause or material cause. Of course Mukti Veda talks about God creating the universe out of nothing (ex nihilo). But can we comprehend a God without this universe itself as His creation? God is not limited, but we cannot understand Him beyond what He has done through creation and action (in history). That is why I said ‘He is not outside to it’. I am at present reading Ananda K. Coomaraswamy’s book: Perception of The Vedas (ed. Vidya Nivas Misra, New Delhi, Indira Gandhi National Centre for the Arts, Manohar, 2000). Some time I want to keep this book away as his exegesis of Veda compared with other philosophies and Mukti Veda is beyond my comprehension. At the same time I don’t want to give up. Though I cannot agree with him in all his exegesis and interpretation, yet some of his analysis is very interesting. His thought on creation is one such. This is bit long and those who have time, interest and patience can read this:
Despite St. Thomas’ use of emanation (loc. Cit.$) the objection has been made that srsti as ‘emanation’ implies the existence of a ‘materiality’ in God. We can only say, in the first place, that it is with the Spirit that the person fills these worlds, dividing himself (Mundaka Upanisad, VI.26), it is by his knowledge of himself that Brahma is this all (Brhadaranyaka Upanisad, I. 4.10); the emanation not of ‘matter’, but of ‘children’ (prajaah, passim), so that ‘He is one as he is in himself, and many as he is in his children’, (Satapatha Brahmana, X.5.2.16). In most contexts, indeed, it might well be preferable to render srsti by ‘expression’, rather than by ‘emanation’ (‘creation’ is in any case inappropriate)….
The problem of a ‘materiality’ in God does not, in fact, arise. On the one hand, it is obvious that all things are, in some sense, in God, because of his infinity (anantatva): in this sense the eternal reasons of all ‘material’ things must be in him. On the other hand, Sanskrit has no word for ‘matter’ in the sense of ‘concrete reality’: for ‘that which fills space in such a manner that it can be conceived of and/or sensed, Sanskrit has only nama–rupa, ‘name’ (idea, species, substantial form) and ‘phenomenon’ (perceptual aspect, accidental form), or in other words the ‘intelligible’ and the (p.159) ‘sensible’. ‘As far as there are “name and phenomenon” so far this universe extends’ (SB, XI.2.3.3); it is by means of these that the Brahman is manifested, and the world a theophany (ibid.,5). It is true that Sanskrit maatraa (measure) and (nir) maana (measured out) are the etymological equivalents of matter and ‘material’, and that these terms denote whatever belongs to the realm of continuous quantity; but what is thus ‘measured out’ (by the Sun, cf. Blake’s ‘Ancient of Day’@) is not the physicist’s matter’, even in its most mental form, but the possibilities of manifestation that inhere in the Spirit,–‘inhere’, in the sense that time inheres in eternity, eloquence in silence, or measurable space in the space that cannot be traversed. Maatraa is much nearer to the Scholastic ‘species’ as characterized by ‘number’ than to materia thought of as mass. It may be added that the Platonic and Neo-Platonic concept of ‘measure’ (metron) accords with the Indian: the ‘unmeasured’ is that which has not yet been defined, or future; the ‘measured’ is the defined or finite content of the ordered cosmos; the ‘immeasurable’ is the infinite, which is the source alike of the indefinite and the finite, and remains unaffected by the definition of what of it is definable.—notes. 69, pp. 159-60
$ Sum Theol. The Summa Theologica of St. Thomas Aquinas. Literally translated by Fathers of the English Dominican Province. London 1913-1942, 22 vols. Also in Parma ed., 1864.
‘Creation is the emanation of being’, which ‘being’ is God (St. Thomas, Sum. Theol, I.45.I)—notes 76, p. 163
@ There is no bibliography given in this book. Tracing the reference in back pages is impossible. Only for abbreviations publication information is given —db}
BT Song 27
17-12-1990 அன்று சாத்தால் ஆஸ்ரமத்தில் மாலையில் உலவச் சென்றபோது, அதிகமாக இறைவன், அவனை எவ்விதத்திலும் அறியமுடியாத்தன்மை, எந்த மனித மொழியிலும் விவரிக்கமுடியாமை இவையே என் சிந்தையை வெகுவாக ஆட்கொண்டிருந்தது. அன்று என் நாட்குறிப்பில் இந்நாளின் அனுபவத்தை விபரமாக எழுதிய பிறகு, நடு இரவில் மீண்டுமாக அவற்றைச் சிந்தித்த போது எழுதிய பாடல். (பல சமயம் படுக்கையிலேயே, நோட்டு மற்றும் பேனா வைத்துக் கொள்வேன். கவிதை வரும்போது படுத்தபடியே, இருட்டில் நோட்டில் நன்றாக இடம் விட்டு எழுதுவேன்).
27. எப்படி எடுத்துரைப்பேன்
சிந்தைக்கு அடங்கோனை சொல்லினால் அறியோனை
எல்லைக்கு எட்டாது எங்கும் நிறைந்தோனை-தொல்லோனை
ஏதுமொழி கொண்டு எடுத்துரைப்பேன்–என்னை அவன்
அறிவான், அறிவேன் நானும் அவனை அவ்வண்ணமே
காலத்திற்கடங்கோனை கருத்திற்கு எட்டோனை
ஞாலத்தின் ஞானத்தால் நவில இயலோனை–ஏதுமொழி கொண்டு….
ஆண் அல்ல பெண் அல்ல அருவல்ல உருவல்ல
அவனியும் அவனல்ல அவனிக்குப் புறம்பல்ல–ஏதுமொழி கொண்டு….
நானே அவனாகி நாதமும் கீதமும்போல்
ஒன்றியபின் உண்டோ ஒருபேதமுமே–ஏதுமொழி கொண்டு….
BT Song 27. How can I explain
The one who cannot be comprehended by mind, who cannot be explained by words
One who pervades everywhere without knowing any limitation—the Primordial One
By which language I will explain Him—He knows me
And I too know Him as He is
The one who won’t be bound by Time, who is beyond the meaning
Who cannot be explained by the knowledge of the world
He is neither male, nor female; He neither has form and He is not formless
He is not this world (creation) yet not outside to it
Once I too become one with Him like the tune and song
Is there any difference between me and Him?
28-5-14
BT Song 28
I cannot explain my situation and background of this song here. Anyhow after recording Manikkavasagar’s song (Tiruvasagam) ‘I don’t seek the relatives’ and Thondaradippodi Azhavar’s song (Divyapprabandam) ‘I don’t have any place to call my own’, in my diary, I wrote this song.
09-01-1991. இந் நாட்களின் என் மனநிலை முழுவதையும் இங்கு கூற முடியாது. ஆயினும் ’உற்றாரை யான் வேண்டேன்’ என்ற மாணிக்கவாசகரின் பாடலையும், ’ஊரிலேன் காணி இல்லை’ என்ற தொண்டரடிப் பொடி ஆழ்வாரின் பாசுரத்தையும் என் நாட்குறிப்பில் எழுதிய பிறகு இப்பாடலை எழுதினேன்:
28. நீயன்றி யாருளார்?
நீயன்றி யாருளார்?
உண்டோ ஓர் உறவு உலகினிலே
உன்னையல்லால் இனி வாழ்வினிலே
நன்றே காணேன் நானிலத்தே
நாதனே நின்அடித் தஞ்சமன்றி
ஈன்றெடுத் ததாய்தான் என்ன?
பேணிவளர்த்த தந்தையும் என்ன?
சேர்ந்துவளர்ந்த சோதரர் என்ன?
தாங்கிஅணைத்த சுற்றமே என்ன?
நாடிக்குலாவிய நண்பர்கள் என்ன?
நானிலத்தோர் நாளுமே நாடும்
மனைவிமக்கள் மாண்புமே என்ன?
ஏதுஒன்றும் காணேன் ஏழை
ஏங்கிடும் உள்ளத்து உணர்வினுக்கு
உற்றஓர் உறவாய் உலகினிலே
உன்உறவு ஒன்றே பெரியதாக
இலங்கியபின்னே இகத்தில் இன்னும்
பற்றேதும் காணேன் நானுமிங்கு
பரமனே நின்தன் பாதமே தஞ்சம்.
BT Song 28. Without you, who else is there?
Is there any relationship on this earth
Without you in life?
I don’t see any goodness on earth
Except your feet as the refuge
Who is the mother who begot me?
Who is the father who brought me up?
Who is the brother who grew up with me?
Who is the relative who protected me
Who is the friend whom I sought to have fellowship?
Who is a wife, children, or greatness which others seek?
I don’t find any of them
As dear one for my heart
Which longs for fellowship?
Once your relationship become great one for me
I don’t find any attachment on this earth
O God I took refuge at your feet.
29-5-14
BT Song 29
I faced some kind of serious struggle within me those days. I felt very ‘lonely’. At the same time, I sought to be ‘alone’. On this background on 18-04-1991 when I sat on the bank of Panna Lake at Sat-tal ashram to talk with the Lord, I poured my heart through this song.
In the early part of 1991 I felt that I was pulled in all directions. I was completely disappointed by the evangelical world in which I was living and moving those days. I felt alienated from them and didn’t find good fellowship among them. Once again I felt the same crises which I faced in the early part of 1980 when I wanted to run away from myself. Even I want to disappear somewhere in the Himalayas to remain a recluse forever in life. Though the new acquaintances at Lucknow like Talwar gave some hope, I was not happy with their approach too. The small attempts which I made to break away from the evangelicals didn’t materialize. In that situation I felt very lonely. But my bhakti in the Lord is the only thing that sustained me in all through those crisis days.
ஒருவிதமான மனப் போராட்டம் நிலவிய கடுமையான நாட்கள். மிகவும் “தனிமையை” உணர்ந்த நாட்கள். அதேசமயம் தனிமையை அதிகம் விரும்பிய நாட்கள். இப்பிண்ணனியில் சாத்தால் ஆஸ்ரமத்தில் “பன்னா” ஏரிக்கரையில் சென்று அமர்ந்து இறைவனோடு பேச ஆரம்பித்தபோது, மன உணர்வுகளைக் கொட்டி 18-04-1991-அன்று எழுதிய பாடல்:
29. அநாதையல்ல
தாயற்ற குழவியாய் ஆனேனோ?
தரணியில் கதியற்றுப் போனேனோ?
நோயுற்ற மனதுடனே நொந்துநொந்து
நோக்கினேன் திருவடியைச் சோர்ந்துசோர்ந்து
காயமேபட்ட திருக்கரத்தை நீட்டிக்
கதறிடும் ஏழையை அணைத்திடாயோ?
காரணம் வேறேதும் காட்டிடாதே
கணப்பொழுதும் இனியும்நீ தாமதியாதே!
பிணியாளிக்கல்லோ வைத்தியன் தேவை
பேதைக்கல்லோ உன்ஞானம் தேவை!
அறிந்தபின் இன்னும் தாமதமேனோ?
அறியாதவன்போல் வீண்தயக்கமும் ஏனோ?
நானிலத்தோர் என்மீது பழியும்கூறார்
நன்கறிவார் நான்உன் அடிமைஎன்று
இனிவேறு புகலிடம் எனக்கிங்கில்லை
முக்தேசனே உன்னருளன்றி வழியும்இல்லை
சோதனைக் கனுமதித்த காலம்போதும்
சோர்ந்தே நிற்கும் என்கோலம்காணும்
ஏங்கிடும் ஏழைமீது இறங்கிடாயோ?
என்ஐயனே கதறலைக் கேட்டிடாயோ?
அறிந்தே செய்தபிழை அனேகம்உண்டு
அலைந்திடும் மனதின் வேகம்கொண்டு
செய்தபிழை யாவையும் மன்னிப்பாயே
சேயேனை அருள்கொண்டு சேர்த்திடுவாயே
ஊரறிய உத்தமன்போல் நடித்திட்டாலும்
உள்ளான வாழ்க்கையிலோ உண்மைஇல்லை
காரணமோ வேறேதும் இல்லைஇல்லை
கள்ளமனம் அளித்திடுதே தொல்லைதொல்லை
பாவத்தின் கீழாக விற்றுப்போட்ட
பாழ்மனத்தை மீட்டெடுத்து வெற்றிநாட்ட
பாதகனுக் கிறங்கியே சிலுவைமீது
பலியான அன்பிற்கோர் எல்லைஏது?
பழிவேறு யார்மீதும் கூறேன்நானும்
பலமுறை தவறினேன் தெறிந்தேதானும்
பரிகாரம் உண்டோ வேறெங்கேனும்?
பரனே உன்னருளன்றி வழியேகாணும்
நீரற்ற மேகம்போல் நிலையற்றுப் போனேனே!
நிலையற்ற கடலின் அலைபோல ஆனேனே!
திசைகெட்டுத் திரியும் தாரகைபோலது
தறிகெட்டுப் போனது தீயனின்வாழ்விது!
கருமியின்கைச் செல்வம் நான்
காட்டினில் வீணேகாய்ந்த நிலா
கடல்மீது பெய்த மழையேதான்
கனிகாணாப் பட்ட மரமானேன்
பாழ்நிலமதுவோ பலமுறை நீர்குடித்தும்
பயனேதும்தாராது பயிரொன்றும் முளைக்காது
முள்ளும்பூண்டுமே முளைப்பிக்கும் பூமிநான்
தீயிட்டு நிலம்திருத்த திருவேநீ வாராயோ?
மீண்டும் ஒருமுறையே மீளாத பாவத்தால்
கோரச் சிலுவையிலே கோவே உனையேற்றி
வதைத்திடும் வஞ்சகனை வள்ளலே தள்ளிடாதே
வந்தேன் நின்னடியே வற்றாத கருணையூற்றே
தாய்மறப்பாள் சேயைத்தானும்
தன்சுகமே நாடும்போது
மறப்பதில்லை நீயோ என்றும்
மகவு என்னை இமைப்பொழுதும்
“அன்னைநீ தந்தைநீ ஆருயிர்த் தலைவன்நீ
ஆதலால் இனியும்கூறேன் யாருமற்ற குழவியென்று!!
BT Song 29. Not an orphan
Am I becoming a child without the mother?
Am I becoming without anyone on earth?
With a heart full of hurt and sickness
I looked at your feet with much depression
Won’t you hug me by stretching your
Wounded hands?
Don’t give any other excuse or reason and
Don’t delay even for a moment
Only a sick person needs a doctor
And a fool alone needs your wisdom
Why this delay after knowing this?
Why this hesitation as if you don’t know this?
The people on earth won’t blame me
As they know well that I am your slave
There is no other refuge other than you
Lord Muktesa there is no hope without your grace
Enough for allowing me to be tempted
See my depressed condition
Won’t you have pity on this poor man?
O Lord won’t you listen to my cry?
I have done many errors wantonly
Because of the wavering mind
Forgive all the errors done by me
Give asylum to this child by your grace
Even though I pretend to be an upright man
There is no honesty in my inner life
There is no other reason for this
And the cunning heart gives all these troubles
To redeem me and give success to the
one who is sold to sin
you gave your life on the cross
and where can one find such love?
I won’t blame any one
I have done mistakes several times wantonly
Is there any other remedy for this?
God there is no other way except your grace
I become a wandering cloud without water
I become a tossing wave on the restless sea
The life of this evil one became
A drifting star which lost its way
I become the wealth in a miser’s hand
I become the moon which wasted its light in the forest
I become like the rain which poured on the sea
I become a dead tree without having any fruit
The wasteful land even after drinking water several times
Won’t yield any good result or produce any plants
I became such a land with thorns and bushes
O Lord won’t you come and burn them to clear it?
One more time because of my unredeemable sin
Putting you on the Cross oh my King
I persecuted you, the wretched crooked deceitful one
Don’t forsake me my generous one
I come unto your feet which is the fountain which never dries
Even a mother will forget her child
When she seeks pleasure
But you never forget your child
Even for a moment
You are my mother, you are my father, and you are my dear Master
Therefore I won’t say anymore that I am an orphan without anyone!
BT Song 30
On 20-11-1991 at Kathmandu when I was fasting the whole day and also kept totally silent whenever I began to pray, so many thoughts came and attacked my mind. I couldn’t concentrate on my prayer. Whenever I fast and keep silent every day, I face similar attacks on my mind and I think this is common to many other bhaktas too. Then I wrote this song pouring my heart to the Lord.
One comfort in my bhakti in the Lord is that He knows all my weaknesses and struggles as He came and identified with my sinful nature. This is unique with Bhagavan Mukti Nath. God accepts my weakness but not excuses; whereas others accept my excuses but not weakness. Incarnation is not merely a decent (avatara) in human form. In it God took my human nature. For me His ‘divinity’ is not His nature, attribute, gunas, but that is His essence, as God said, ‘I AM WHO I AM’, His divine nature is His Being that is His. Whereas taking my human nature is His attribute.
God without attribute is ‘Nirgun’. That is not His nature, character or gunas. That is what He IS. The only ‘sagun’ (with attribute) is His human nature which he voluntarily accepted. This alone helps me to understand His LOVE, CARE, and COMPASSION etc. All these human terms like mercy, love, compassion, and grace (daya, preme, karuna and krupa) etc. now became meaningful because He took my human nature to demonstrate them to me. His dharma (essence) is divine—as ‘dharma’ derived from the root ‘dhr’ to uphold. Most of the time the terms like ‘love, mercy, grace’ makes sense only when we understand (or experience) their opposite. But can I use the same experience or understanding to know who God is? For me God is not love, as love is a relative term for me. Whereas I understand the love of God as He took my human nature. All Gods acts reveal Him but in His essence HE IS just a BEING, WITHOUT ANY ATTRIBUTE.
Here I cannot quote from Hindu scriptures as their context is completely different. If my understanding is correct, God’s essence is divided as ‘nirgun’ and ‘sagun’ based on the relationship among God, Creation and Atman. God as the efficient cause or material cause, atman being a minute part of God (vishishtadvaita?) or not different from Him (advaita), Creation both the divine play (lila) and providing the opportunity for the atman to work out its mukti and the way various schools interpreted and explained won’t help me to have a comparative study on this subject—though several scholars have attempted it. Of course I have no issue in using our Indian terms like ‘nirgun’ ‘sagun’—knowing their various contexts. They are the closer terms to me to understand Mukti Vedic theology than straining my mind to understand Greek philosophy or Hebrew/Aramaic terms.
For me God in His BEING is nirgun whereas His Incarnation is His sagun as He took my human nature. All His gunas are revealed through His creation and action (in history). But in His essence He is simply a BEING. Even God as a PERSON can be explained because of His Incarnation and not otherwise. At the same time I believe that even the ‘Nirguna’ could also be an attribute [guna]. I understand this with an illustration. There exists no ‘tasteless food’. When we say ‘tasteless’ either we don’t like that particular taste or we are not familiar with it. Whereas there exists no tasteless food. Even pure water has its own taste. So even this tastelessness is also a taste. There is no formless God, as this ‘formlessness’ is another kind of form. No colour is also a colour etc.
I am not sure I can explain my thoughts either in English or in Tamil. But my bhakti experiences it and that is enough for me. It allows me to share and pour my struggles with Him as He understands me because His identity with my human nature.
9-6-14
20-11-1991 அன்று காட்மாண்டில் முழுநாள் உபவாசித்து, மொளன விரதம் இருந்து பிரார்த்தனை செய்தபோது, மனதில் பலவித எண்ணங்கள், தாக்குதல், போராட்டங்கள் உண்டாயின. என் வாழ்வில் (ஏன் பலரது வாழவிலும்) இது பலமுறை ஏற்பட்ட அனுபவம். என்று பூரணமாக உபவாசித்து மொளனவிரதம் இருக்கின்றேனோ, அன்றுதான் சிந்தையில் பலவிதப் போராட்டம் ஏற்படும். எனவே இன்றும் அத்தகைய தாக்குதல் ஏற்பட்டபோது முக்தேசனைச் சரணடைந்து எழுதிய பாடல்:
BT Song 30. அளித்திடு வல்லமை
பெரிதே எனது பலவீனம்
புரிந்தே வந்தேன் இந்நேரம்
அறிந்த உனக்கிதை எடுத்துரைக்க
அவசியம் ஏதும் காண்கிலேன் நான்
இம்மியளவும் இடம் கொடுத்தால்
எய்கிறான் அவனோ தீக்கணையை
எதிர்த்து நிற்கவோ ஆற்றல் இல்லை
அதனால் அண்டினேன் உன்னடியை
பலமுறை தவறி விழுந்தவன்தான்
பகரேன் பழியை யார்மீதும்
தெரிந்தே செய்தவை அத்தனையும்
திருவே அறிந்தும் தாமதம் ஏன்?
எடுத்த தீர்மானம் எத்தனையோ
எண்ணினால் கணக்கில் அடங்கிடாது
தோற்றேன் வாழ்வில் நாள்தோறும்
தேவனே கடைக்கண் அருள்தாரும்
பலவீனம் இல்லா மாந்தருமே
பாரினில் எங்கும் வாழ்ந்ததில்லை
ஆதலால் ஏற்கேன் அவருரையை
ஐயனே அண்டினேன் திருவடியை
என்நிலை நன்கு புரிந்தவன் நீ
அந்நிலை அறிந்து வாழ்ந்ததினால் (எபிரேயர்2:18)
ஆதலால் அளித்திடு வல்லமையை
அவனுடன் நாளும் போர்புரிய!
29-5-14
BT Song 30 Give me your Power
Great is my weakness
Knowing this I come unto you now
I don’t find any need to tell
This to you as you know me well
If I give him slight space
he hits me with his hot weapons
I don’t have strength to withstand it
Therefore I come to your feet
I fell down several times
And I won’t blame anyone for this
All were done knowingly
Oh! Graceful one why this much delay even after knowing this?
The resolutions that I took
Are countless
But I was defeated every day in life
Lord show your graceful eyes on me
No human ever lived on this earth
Without any weakness
Therefore I won’t accept their advice
And O Lord I took refuge at your feet
You know my condition
As you too lived with it (Heb. 2:18)
Therefore give me your strength
To wage war with him everyday
Leave a Reply