Author Topic: Sangeetha Dhyana  (Read 25160 times)


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Re: Bhajana Dhyana
« Reply #15 on: October 29, 2012, 02:18:44 PM »
Sri Ravi, friends,

I got this written by my sister in law Sharada. My Thanks to her! :)

They demand great wages, forget all that you give,
When you have work pending, that is the day they choose to stay at home
Ask them - why did you not turn up yesterday?
And they say - 'the scorpion from inside the pot, bit me with its teeth hot'!
'My wife was possessed by an evil spirit at home'!!

'It was the twelfth day of my grandmother's passing'
They spout such unceasing lies and do something when they are asked to do something else
They collude with our own relatives, in stealth
Spread rumours about our home and family all thro' town
Propagate it very well even if sesame is in lack  (meaning that when there is any lack / problem in the house, they blow it out of proportion and broadcast it)

There are untold difficulties we face with servants, see my good men
But to do without them is impossible, life does not move
When I was caught in this difficult situation, and suffering
He came from nowhere; Said, 'I belong to the Idayar (cowherd) clan'
'I will herd the cows and their calves, will take care of the children'

I will sweep the house, light the lamps
Take all instructions and obey them to the letter, take care of the clothes
Will sing dainty ditties to the darling children,
Play games with them, and keep them from crying.
Through a forest path, or the fear of dacoits,

Whether it be day or night
I will not get worn out, with you
I shall be, I shall protect you from all difficulty.
There is no art that I am formally trained in, I am a forest dweller
(line left out .... line 25) ஆனபொழுதுங்கோலடி குத்துப்போர் மற்போ

'I know no treason'
So much he said of himself. 'Tell me your name', I said
'Nothing specific, but people in town called me Kannan' he said
A well built body, soulful eyes which reflected a good heart
Endearing, affectionate words - with these

Concluding that he was the right man, happily,
'You speak so much and so highly of yourself
What wages do you want?', I asked. 'Sir
There is no woman I have wedded, no children have I,
I am a lone man. Even if you cannot see me gray,

There is no counting my age. If you
Take me in, it is enough. The heart's
love is important to me, not monetary recompense', he said

An old mad coot from the times of yore,
Thinking thus, delightfully, from then I

Took him as my man. From that day on
With every passing day, Kannan's attachment
To us * increases ...It is impossible
To describe in mere words the benefits that we obtain from Kannan
Like the two eyelids protecting the eyes, my family

He thoughtfully protects. Without so much as a murmur
He sweeps the yards, cleans the house
Supervises the maids and keeps them in check
A teacher, foster mother, doctor to the children
He plays all roles, without anything missing

He keeps all things intact, buys milk and curds
He offers tender loving support to the womenfolk, like the very mother who begot them
A friend, a minister, an exemplary teacher
A cultured God, a humble servant
He came from somewhere, called himself as belonging to the 'Idai' caste

To attain him here, what penance did I do!
From the day Kannan set foot into my house
He took charge of our thought and pondering
Prosperity, wealth, well being and fame
Education, Intellect, Poetry, Sivayogam

Sivagnanam, which is the epitome of Absolute Clarity
And all that is good, grows manifold, see!
I have taken possession of Kannan, I have him, I have him
There are reasons why I possess him, you know!!

(* Us is used as the royal pronoun - it was usual for the royalty / wealthy / cultured people to refer to themselves in the plural and not singular)

Commentary -

Many are the relationships that devotees have had with God, but this poem is a beautiful example of one man's mad intoxicated love of the divine. What depth of love, what great feeling to even refer to God as his own servant! As is usual with most of Bharathiyar's poetry, this is a totally avant-garde depiction of his relationship with God. The bold, audacious and yet beautiful descriptions are signatures of this great Mahakavi.

But moving just beyond the surface, it is not about a servant-master relationship at all. It masks the concept of total and absolute surrender to the divine whom Bharathiyar epitomises here as Krishna. When the moment of absolute and total surrender happens, God becomes EVERYTHING in the life of the devotee. There is no detail too small for Him to attend to, no task too trivial or menial to do for His devotee. To one who has surrendered himself, body heart and soul, and let God into his life, every single thing is an act of God, His own leela. God nourishes and protects, saves and cures, oversees even mundane work and above all, teaches and loves tenderly like a mother. This is what Kannan does to the poet and his entire household.

The other interesting thing, is the repetition of the phrase 'idai' jathi. The word 'idayan', in addition to referring to a cowherd, also means,  quite literally, the one in the middle. Of the trinity, representing Creation, Preservation and Destruction, the Preserver, Vishnu or Krishna (referred to as Kannan here) is the idayan, or the one in the middle! To one harassed and fraught with worries of worldly existence, God appears, and identifies Himself as the middle-one or the Preserver, and grants Abhayam. This is what is poetically represented by Kannan saying that He has no name, but specifying again and again that he is an 'idayan', which is as explicit a promise of abhayam as can be given to any!

Towards the end of the poem, Bharathiyar mentions that among the things that have flourished in his house since the day Kannan stepped in, is poetry. This explains the importance of poetry in the kavi's life, how the lord has been his muse, and how he considers even his own poetry to be a gift of God. With just one wayward mention, the poet explicates so many personal things. Also, by using the phrases Shivayogam and Shivagnanam, as being granted by Kannan, Bharathiyar has very clearly driven home his faith in the non duality of Shiva and Vishnu.

What starts off as a humourous and light veined poem, on deeper reading, reveals itself to be a soul stirring song of Para Bhakthi. Such is the poetic genius and the depths of devotion of this great poet.

“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #16 on: October 31, 2012, 04:20:30 PM »
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 darsanas.

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 practise yoga from age to age;
When love awakes, 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 marketplace?
From the hints I have given, O mind, guess what that Being is!

Song of Ramprasad,Excerpted from The Gospel of Sri Ramakrishna


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Re: Bhajana Dhyana
« Reply #17 on: October 31, 2012, 05:18:52 PM »
Dear Ravi,

Regardess of your posts and others,  I am of the view that Bhajana dhyna is some thing like the phrase Round Square.

Bhajana is only oral with cymbals and sruti box, dhyana  is mostly mental. What is this Bhajana Dhyana?

It is like Panduranga Bhajan and meditation of Sri Bhagavan with mental.

Arunachala Siva.


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mogara phulalA
« Reply #18 on: October 31, 2012, 07:37:00 PM »

मोगर फुलला मोगर फुलला ।
फुलें वेंचितां बहरू कळियांसी आला ॥१॥

इवलेंसे रोप लाविलें द्वारी ।
त्याचा वेलु गेला गगनावेरी ॥२॥

मनाचिये गुंती गुंफियेला शेला ।
बाप रखुमादेविवरी विठ्ठेलें अर्पिला ॥३॥


mogara phulalA mogara phulalA
phulEn vEncitAm baharU kaLiyAnsI

ivalEnsE rOpa lAvilEn dvArI
tyAcA vElu gelA gaganAvErI

manAciyE guntI gumphiyElA shElA
bApa rakhumAdEvivarI viTTElEn arpilA

In this illusion of our worldly existence,
the sappling of Mogara (illusion)
has bloomed with flowers
(experiences of happiness and sorrow)

We perceive this illusion of life, as truth,
enduring through multiple  cycles of life and death

With the threads of my mind
I have woven a shawl of these Mogara flowers
(of experiences) which I offer to my Lord.

That will free me from this illusionary world and
unite me with the ultimate reality of Brahman.


mogarA Flower


« Last Edit: October 31, 2012, 07:41:50 PM by Nagaraj »

“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #19 on: November 01, 2012, 11:24:11 AM »
घनु वाजे घुणघुणा । वारा वाजे रुणझुणा ।
भवतारकु हा कान्हा । वेगीं भटवा का ॥

चांदुवो चांद्णे । चांपेवो चंदनु ।
देवकीनंदनु वीण । नावडे वो ॥

चंदनाची चोळी । माझे सर्व अंग पोळी ।
कान्हो वनमाळी । वेगीं भेटवा कां ॥

सुमनाची सेज । सितळ वो निकी ।
पोळे आगीसारिखी । वेगीं विझवा कां ॥

तुम्ही गातसां सुस्वरे । ऐकोनि द्या उतर ।
कोकिळें वर्जवें । तुम्हीं बाईयांनो ॥

दर्पणी पाहता । रूप न दिसे आपुलें ।
बाप् रखुमादेवीवरें । विठ्ठलं मज ऐसें केलें ॥


  ghanu vAjE ghuNaghuNA . vArA vAjE ruNajhuNA .
bhavatAraku hA kAnhA . vEngI bhatavA kA ..

cAnduvO cAndNE . cAmpEvO candanu .
dEvakInandanu vINa . nAvaDE O ..

candanAcI cOLI . mAjhE sarva anga pOLI .
kAnhO vanamALI . vEgIn bhETavA kAm ..

sumanAcI sEja . sitaLa vO nikI .
pOLE AgIsArikhI . vEgIn vijhavA kAm ..

tumhI gAtasAm susvarE . aikOni dyA utara .
kOkiLEn varjavem . tumhIn bAIyAmnO ..

darpaNI pAhatAm . rUpa nadise Apulen .
bApa rakhumAdEvIvaren . viTTalen maja aisen kElEn ..

The clouds softly rumble . The wind sings a melody .
I wish I meet without delay, kAnhA (kRushnA),
the one who saves us in this life journey!

The shelter, the moonlight . Champak Flower and sandalwood
I have no desire for them without the son of dEvakI (kRushnA)

I anoint myself with sandalwood . But it burns my body .
I wish I see without delay . kAnhA, who dwells in forest ..

It is said . the bed of flowers is soothing .
But it scorches me like fire . extinguish it forthwith !

O' you cuckoo birds .
cease your sweet songs ..

When I look into mirror . It is not my reflection that I see .
This is what viTTal (kRushnA) has done to me ..

« Last Edit: November 01, 2012, 11:55:35 AM by Nagaraj »

“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #20 on: November 02, 2012, 04:16:57 PM »
என்ன தவம் செய்தனை யசோதா
என்ன தவம் செய்தனை
எங்கும் நிறை பரப்ரம்மம் – அம்மா வென்றழைக்க

Oh Yashoda, what penance did you do
to have that ParaBrahmam call you - mother!,
what penance did you do!

(என்ன தவம்)

ஈரேழு புவனங்கள் படைத்தவனைக் – கையில்
ஏந்திச் சீராட்டி பாலூட்டி தாலாட்ட – நீ

To hold the one who created all the fourteen worlds,
to hug, pamper, feed your milk and sing a lullaby for him ....

(என்ன தவம்)

பிரமனும் இந்தரனும் மனதில் பொறாமை கொள்ள – உரலில்
கட்டி வாய் பொத்திக் கெஞ்ச வைத் தாயே – நீ

Much to the jealousy of even Brahma and Indra,
you bound him to the mortar, silenced him and made him plead ...

(என்ன தவம்)

சனகாதியர் தவ யோகம் செய்து வருந்திச் சாதித்ததை
புனித மாதே எளிதில் பெற – நீ

What the Sanakadi Rishis obtained after putting themselves
through severe penance and Yoga
You attained oh so easily, how did you  - oh Yashoda

“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #21 on: November 02, 2012, 04:44:55 PM »
Dear Nagaraj,

Yes. Yasoda must have been very fortunate. Even Krishna's biological mother Devaki was not that fortunate. She could
see Him only when He was 17 and when He came after killing Kamsa to open the jail doors.

Arunachala Siva.   


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Re: Bhajana Dhyana
« Reply #22 on: November 03, 2012, 12:41:03 PM »
सीता राम् चरित अति पावन् मधुर सरस अरु अति मन भावन् ।
पुनि पुनि कितनेहु सुने सुनाये हिय की प्यास् भुजत न भुजाये ॥

the story of Sita and Ram is so pure, so sweet, so beautiful, and so appealing
over and over, however often you hear it or recite it, your heart's craving for it just doesn't get quenched

मंगल भवन अमंगल हारी
द्रवहु सुदसरथ अचर बिहारी
राम सिया राम सिया राम जय जय राम – २

हो, होइहै वही जो राम रचि राखा
को करे तरफ़ बढ़ाए साखा

हो, धीरज धरम मित्र अरु नारी
आपद काल परखिये चारी

हो, जेहिके जेहि पर सत्य सनेहू
सो तेहि मिलय न कछु सन्देहू

हो, जाकी रही भावना जैसी
रघु मूरति देखी तिन तैसी

रघुकुल रीत सदा चली आई
प्राण जाए पर वचन न जाई
राम सिया राम सिया राम जय जय राम

हो, हरि अनन्त हरि कथा अनन्ता
कहहि सुनहि बहुविधि सब संता
राम सिया राम सिया राम जय जय राम

      The very name “Ram”
the great son of Dasarath,
makes everything auspicious.

Only that will happen,
which is pre-determined
by lord Ram. No one can
defy this principle.

The true characters of
patience, religion,
frendship, and women
come out during the
testing times.

Truth is self-revealing.
Nothing can conceal Truth.

Your Gods are the reflections
of your thought process.

The legacy of ‘Raghukul’ is
that words must be kept
event at the cost of life.

The lord is infinite and so
do his tales, let us propagate
the lords life-story.
« Last Edit: November 03, 2012, 12:46:42 PM by Nagaraj »

“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #23 on: November 08, 2012, 11:27:31 AM »
நம்பிக் கெட்டவர் எவரய்யா உமை
நாயகனைத் திருமயிலையின் இறைவனை

அம்புலி கங்கை அணிந்த ஜடாதரன்
அன்பர் மனம் வளர் சம்பு கபாலியை

ஒன்றுமே பயன் இல்லையென்று உணர்ந்தபின்பவர் உண்டென்பார்
ஒவ்வொரு மனிதனும் ஒருநாள் இந்நிலை எய்துவதுறுதி இதை மறந்தார்
அன்று செயலழிந்தல மருபொழுது சிவன் பெயர் நாவில் வாராதே
ஆதலினால் மனமே இன்றே சிவநாமம் சொல்லிப்பழகு அன்புடன்

  nambi keTTavar yevar aiyyaa - umai
naayaganai tirumalaiyin iraivanai

ambuli gangai aNinda jadadharan
anbar manam vaLar sambu kabaliyai

onDrumE payan illaiyenDru unarndapinbavar undenbaar
ovvoru manidanum orunaaL innilai yeiduvaduruti idai marandaar
anDru syalazhindala marupozhudu sivan peyar naavil vaaraadE
aadalinaal manamE inDrE shiva naamam sollippazhagu anbuDan
Meaning: (approximate…)

Who ("evar") has suffered ("kettavar") after
believing ("nambi") in you, O Lord Shiva ? O the
husband ("naayakanai") of Uma! O the lord ("iraivanai")
who resides ("il") in Tirumayil (?)

O Shiva, the lord who wears ("aninda")
a crescent moon ("ambuli") on his forehead and the river
ganga ("gangai") on his matted hair ("jataadharan").
You fulfill the desires ("manam valar") of those
you worship you with love ("anbar").
O Shambhu! O Kapali!

Those who realize ("uNarnda") that there is nothing ("illai")
created in the universe ("onrume payan") but you will
subsequently ("pinbavar") reach you ("uNDenbAr"). 

Every ("ovvoru") person ("manidanum") will have to leave ("eiduadurudi") this state of life ("innilai") one day ("oru nAL"), but they forget ("marandAr") this universal truth ("idai"). 

On that day ("anru"), the time  ("-pozhudu") when their body and speech ("sheyal azhindala") will cease to function
("maru-"), they will not be able ("vArAdE") to invoke your name ("Shivan Peyar") on their tongue ("nAvil"). 

Therefore in preparation for that eventuality ("AdalinAl "), O Mind ("manamE"), start now itself ("inrE") getting into the habit "pazhakku") of constantly chanting ("shollip ") the name ("nAmam") of Shiva, with love ("anbudan").

(Papanasam Sivan)

« Last Edit: November 08, 2012, 11:30:51 AM by Nagaraj »

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Re: Bhajana Dhyana
« Reply #24 on: November 15, 2012, 11:09:13 AM »
viLaiyADa idhu nEramA – murugA - en
vinaiyAlE paDum pADu dhanai solla varumbOdhu

Is this is the time to play Lord,
When I have come to tell you my sufferings?

kaLaithEn janmam eduttu iLaittEn porutthirundu
uLamAra unai nADi unai pADa varumbOdhu (Vilaiyada..)

I am tired of taking births, bored of waiting patiently.
When am coming looking for you and singing for you - you play with me

puriyAdha pudhirO nee ariyAdha kalaiyO
parihAsamO enmEl paridhAbamillaiyO
virithOgai mayil meedhu varuvAy enredhir pArttu
vizhi mElE vizhi vaitthu vazhi pArthu varumbOdhu (Vilaiyada..)

Are you the puzzle that I don’t understand or are you the unknown story,
Are you laughing and making fun of me, don't you have any mercy on me??
I am expecting that you would come riding on the peacock with open feathers,
Am coming looking for you carefully treading the path to reach you - you play with me

The song is on Lord Muruga in Shanmukhapriya ragam and is composed by T N Bala.

Shanmukhapriya literally means 'that which is the beloved of Shanmukha (Lord Muruga)' and the ragam is believed to evoke bhakti rasa.
Charulata Mani says in her fortnightly column in The Hindu, "The quintessential feature of classical music is the underlying “bhakthi” bhava that propels the raga bhava and intertwines with the sahitya. When a raga magically evokes the bhakthi rasa, some feel elation, some cry, some feel their hair standing on end, while other less-fortunate ones feel nothing. Musical emotions are like an FM station, we have to tune into that “bhakthi” frequency to receive those transmissions. The raga that has that special power to evoke divinity is Shanmukhapriya."

“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #25 on: November 15, 2012, 12:53:03 PM »
Dear Nagaraj,

From the next day to Deepavali, Skanda Sashti starts. It is a vratam, for 6 days. Subrahmanya killed Surapadma and his brothers
on the Sashti day and married Indra's daughter Deivayanai.

A Muruga prayer on Skanda Sashti week is quite apt.

Sri Arunagiri Nathar says in one song: Yama is tired of giving me death after death. Brahma is tired of me giving birth
after birth. I am also tired of this unending game. Please give me release!

Arunachala Siva.


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Re: Bhajana Dhyana
« Reply #26 on: November 15, 2012, 04:29:49 PM »
पायोजी मैंने राम-रतन धन पायो
pAyOji mainE rAma ratana Dhana pAyO

I have found the wealth (precious jewel) of
chanting Ram’s name.

वस्तु अमोलिक दी म्हारे  सतगुरू,
किरपा करि अपणायो (पायोजी मैंने)

vastu amOlika dImhArE satguru
kirpA kari apaNAyO

My Guru gave me this priceless thing,
and I have accepted it with grace.

खर्च न खूटे वाको (alternate: खरचै नहिं कोई ), चोर न लूटे,
दिन दिन बढ़त सवायो (पायोजी मैंने)

Kharca na KhUtE vAkE (Kharcai nahin kOI), cOra nalUtE,
dina dina baDatha savAyO

No one can spend (this treasure),
nor can they steal it. And day by day
it increases by a quarter again.

सत की नाव, खेवटिया सतगुरू,
भव-सागर तरि आयो (पायोजी मैंने)

sath kI nAva, KhEvatiyA sathguru,
BhavasAgara tari AyO

On the boat of truth, the boatman
was my Guru, (and thus) I crossed
the ocean of existence.

जनम जनम की पूंजी पाई,
जग में सभी खोवायो (पायोजी मैंने)

janama janama kI pUnjI pAI
jaga mE saBhI KhOvAyO

Now that I have found the treasure after
searching in several births,
I have abandoned all else in the world.

दासी मीरा लाल गिरिधर (alternate: मीरा के प्रभु गिरधरनागर)
हरख हरख जस गायो (पायोजी मैंने)

dhAsI mIrA lAla girishara (mIrA kE praBhu giraDharanAgara)
haraKha haraKha jasa gAyO

Meera is a servant of the dear
Lord Giridhar (Krishna), whose glories I
sing happily, joyfully.



“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #27 on: November 15, 2012, 04:53:06 PM »
Dear Nagaraj,

Nice song of Mira. I think M.S. Subbalakshmi has sung this.

Arunachala Siva.


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Re: Bhajana Dhyana
« Reply #28 on: November 16, 2012, 10:08:03 AM »

ठुमक चलत रामचंद्र
ठुमक चलत रामचंद्र बाजत पैंजनियां …

Tumak calath rAmacandra
Tumak calath rAmacandra
bAjat painjaniyAn

Baby Ram walks, swaying unsteadily
His anklets ring in tune with his steps

किलकि किलकि उठत धाय गिरत भूमि लटपटाय .
धाय मात गोद लेत दशरथ की रनियां …

kilaki kilaki uTath DhAya girath Bhumi latapatAya
DhAya mAtagOda lEta dasharaTh kI raniyAn

Laughing joyously he stumbles around
on the ground He is fondly picked into
the laps of King Dasharatha’s queens

अंचल रज अंग झारि विविध भांति सो दुलारि .
तन मन धन वारि वारि कहत मृदु बचनियां …

ancala raja anga Jhari viviDh BhAnthi sO dulAri
tana mana Dhana vAri vAri kahath mRudu bacaniyAn

They cover him with their saris,
dusting the dirt off and caressing his bruises
They offer loving and reassuring words
of devotion to make him feel better

विद्रुम से अरुण अधर बोलत मुख मधुर मधुर .
सुभग नासिका में चारु लटकत लटकनियां …

vidrum sE aruNa aDhara bOlata muKha maDhura maDhura
suBhaga nAsikA mEn cAru latkath latakaniyAn

Baby Ram’s ruby red lips
speak sweet melodious words
Ornaments decorate his nose and waist

तुलसीदास अति आनंद देख के मुखारविंद .
रघुवर छबि के समान रघुवर छबि बनियां …

tulasIdAs ati Ananda dEkha kE muKharavinda
raghuvar Chabi samAna raghuvara Chabi baniyAn

Poet Tulsidas is thrilled at the face of Ram,
which has the glory of the Sun
Baby Ram is exactly what he
had imagined him to be


ठुमक चलत रामचंद्र

“You cannot travel the path until
you have become the path itself”


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Re: Bhajana Dhyana
« Reply #29 on: November 18, 2012, 09:43:01 AM »
हम को मन की शक्ति देना मन विजय करें,
दूसरों की जय से पहले ख़ुद को जय करें।

ham kO man kI shakti dEnA man vijay karE
dUsasOn kI jay sE pahalE Khud kO jay karE

God, please give us the strength of the mind
So that we can win victory over our minds
...before winning over others

भेदभाव अपने दिल से साफ़ कर सके,
दोस्तों से भूल हो तो माफ़ कर सके,
झूठ से बचे रहें सच का दम भरें,

BhedaBhAva apnE dil sE sAF kar sakE
dOstOn sE Bhul hO tO mAF kar sakE
JhUT sE bacE rahEn sac kA dam Bharen

Remove the feelings of differences from our hearts
Make us forgive when friends commit mistakes
Keep us always away from falsehood and
fill our hearts only with truth

    मुश्किलें पड़े तो हम पे इतना कर्म कर,
साथ दें तो धर्म का चलें तो धर्म कर,
ख़ुद पे हौसला रहे बदी से ना डरें,

mushkilEn paDen tO ham pE itanA karma kar
sATh dE tO Dharma kA calEn tO Dharma kar
Khud pE hausalA rahE badhI sE nAdarEn
dUsron kI jay sE pahalE Khud kO jay karE

If troubles befall on us, please, this much grace on us
So that we can tread the path of religion & perform our duties
Please make us confident and fearless


“You cannot travel the path until
you have become the path itself”