chapter 3/18. B G

Once a brahmin named Jada from the family of Kausika lived with affluence, being given to evil ways he soon lost all his wealth squandered through gambling and the like. he took to robbery and the villagers were jealous of him and vengefully killed him. he of course turned to a ghost. he also lost the sense of touch smell and sight and was oppressed with instiable thirst. Now Jada's son Mohan had gone for many years to foreign lands for trade. when he returned and learned of his fathers death he performed the obsequies, but his father was not released from his bondage. One day Mohans friend came to his house and as was customary for him recited the third chapter of the Gita. Jada listened to it too and was relieved of his ghosthood, a hallo of divinity formed round him as he was being taken to heaven. Mohan on seeing this stood before his father with folded hands and Jada informed Mohan that though he was relieved of his earthly ties his brother and father were in hell and that Mohan should undertake the daily recital of the third chapter of the Gita. How true the stories are here are immeterial the importance is the recitation of the Bhagwad Gita that is to be seen and followed.

The Yoga of Action (Karma Yoga)
Arjuna is perturbed and in his confusion asks Krishna "If you think that Jnana or Buddhiyoga is superior to Karma or action, why then do you prompt me to undertake this dreadful deed? You confuse my understanding. Tell me that one way in which is certain that I may attain eternal bliss." Lord Krishna replies :" O! Arjuna, in this world, there is a two fold path, the path of knowledge for the sankhyas and the path of action for the yogis. No one can remain even for a moment without performing some kind of action. As all are in the grip of Prakriti or nature, they are helpless driven to acton by the qualities born of nature. The one who merely controls the sense of action but continuously thinks of the object of senses is called a mithyacara a hypocrite. If you propitiate the gods you are blessed with plenty f food and cattle. If you discharge your duties with a spirit of detachment and act discriminately you will attain the highest end.
Janaka attained perfection by properly discharging all lawful duties. Great men should set up a standard of conduct, so that others may follow it. I perform action though there is nothing in the three worlds that I have not obtained. The man blinded by egoism considers himself to be the doer of actions though in reality they are discharged by the gunas of prakriti. A jnani who remains as a silent witness and who knows the essence of division of the quality and functions is not bound. one's dharma though apparently devoid of merits is preferable to another's dharma however well performed. control raga and dvesha which are hindrances to the path of spirituality. discharge your duty well. control desire and anger which are the enemies of wisdom. Control your senses, kill the enemy desire and realise the self which is higher than the intellect.

chapter 2/18. BG.

Susarma was a learned pundit who lived in south India. He was very austere, truthful and a devout observer of the rules of orthodoxy. he observed his daily religious duties with precise discipline and in the course of thus living decided to visit the various religious places. At Prayag he found a concourse of many religious persons engaged in religious discussions. Susarma finding an opportunity for himself to intervene, addressed the scholars thus:
O learned Pundits ever since my birth, I never sinned. I find no peace at all in spite of my devout and regular observances of daily duties as enjoined in the Vedas. One can never know anything for certainty when his mind is perturbed. One cannot enjoy any thing like serenity or bliss when his mind is tossed hither and thither and never attains any poise. I therefore beg you to show me a way by which I can obtain peace and tranquility. Does not the association with the holy and the goodly people yield us whatever we want? The learned pandits replied: If you recite the second chapter of the Gita every day with all devotion you shall have mental poise and enjoy happiness. saying thus they also narrated to him a story.
ONCE UPON A TIME, A king by name Durdama was ruling his kingdom happily with Pratisthan as its capital. Vikram Sharma lived in his kingdom. he was a brahmin and he received many gifts from the King's granary and treasury. but upon death he had to undergo many sufferings pains and penalties in hell as a result of the sins passed on to him through the said gifts. he was born again and at a mature age was married to a wicked shrew Karkasa. Karkasa being persuaded by her paramour cut off her husband's head one night when he was asleep. He turned to a ghost. Karkasa too after a sojourn in hell was born as a goat. The ghost i.e. Vikram sharma having recognised Karkasa as the ghost was intent on taking his revenge and vengeance. as they approached each other they happened to hear the second chapter of the Gita being recited in a nearby hermitage. this pleased them and they began to listen to the recital every day in the process they forgot their enemity against each other and became totally transformed persons and went to heaven after their death. Hence you too O Susarma take to the study of the second chapter of the Gita and obtain salvation.

The Yoga of Knowledge (Sankhya Yoga)
Sri Krishna admonished Arjuna with a smile on his lips. "O! Arjuna you grieve for those who need not be grieved for. You talk like a wise man but act like an ordinary one. Wake up from the slumber of ignorance. This body and the world are indwelt by the imperishable Atma, The Brahma or what is called soul. No one can destroy it as it is imperishable. For Atma is unborn, eternal, changeless, ancient and inexhaustible. It slays not nor is it slain. The soul casts off wornout bodies and enters into new just as if worn out clothes are discarded and new ones worn. Weapons cannot cleave it, nor can the fire burn it, neither the wind can dry it nor the water wet it. for the soul is unmanifest, unthinkable and unchangeable.
Nothing is more welcome than a righteous war for a Ksatriya. Let not thy attachment be for inaction Do your duty engage yourself in war of righteousness with a balanced mind treating pleasure and pain, gain and loss, victory and defeat, alike. you shall not incur sin but shall cast off the bonds of action. Let thy concern be with the work alone and not the fruit of action.
Perform action, being steadfast in yoga abandoning attachment be balanced in success and failure. evenness of mind is yoga.
Arjuna in doubt then asks
What is the state of a Sthitaprajna? How does he speak? how does he sit? How does he walk? Strange as it all seems to Arjuna this revelation of Knowledge not known before. Oh! How fortunate is the Great Arjuna how unabashed his questions how very simple a mind in pristine purity. just as a child such a mind can be molded for sure. what is to be achieved is this attitude.
The Lord Then Replies:
"A Jivanmukta is free from desires, longing for mineness, I ness, attachment and fear. He is indifferent to gains and loss. He has a poised mind at all times and under all conditions. He is centered in his own soul for he lives in Brahman. He has perfect control over mind and senses."

Stories galore chapter 1/18.

Once Parmeshwari asked the Lord of Kailasa, O! Lord I have heard you saying that the recital of the Gita is the surest and supreme of the ways to attain salvation? Please enlighten me on the glory of it.
Shankara after contemplating on Lord Vishnu replied that the recital of the Gita alone made me worthy of all worship. I am ever submerged in the supreme knowledge of the Gita, I am no victim to illusions and have become holy and  cleansed. just as you have questioned me Lakshmi too requested Lord Vishnu to enlighten her as to why he was for ever in silent contemplation lying on the milky ocean. Lord Vishnu replied that in his solitude, he could see with his Divine and superhuman sight, the glorious light, which is indestructible and incomprehensible, the form of Divine Knowledge. this is the Knowledge Lord Krishna taught to Arjuna which is reflected in the Gita. Its the very essence of the Vedas, Sastras and Puranas. Sage Veda Vyasa composed it in 18 chapters. It is the spoken voice of the Lord Himself.
The First five chapters represents the faces of the Lord, the next ten as his shoulders, one as his stomach and the last two as his feet. Even reciting a single line of the Gita purifies one and cleanses him of his sins. 
Lakshmi then wanted to know if any one had been so cleansed and purified of his sins, to which Lord Vishnu gives the following story.
Once a wicked and sinful man who was a brahmin died when he took his flock to graze in the forest having been bitten by a snake. He was later born as an Ox in the house of a poor man who could not feed him enough and one day he dropped down exhausted and hungry. every one who looked at the ox felt he would be relieved of his suffering if he died. just then a harlot who came there taking pity on the Ox said if she had done any good in life it may be transferred to the stricken poor ox. The ox got relieved of its pain as it died and was later born as a Brahmin and was named Susarma. he was capable of recollecting all his previous births and knew that the good deeds of the Harlot had saved him in his previous birth and on account of which he was now a knowledgeable Brahmin still one thought disturbed him so one day he approached the harlot and requested her to narrate what good deed she had performed and surrendered the fruits of that good deed to him as Ox. The Harlot of course did not remember any thing and just mentioned that she had a parrot who was once living in an Ashram and had heard the students repeating the first chapter of the Gita and it was in the habit of reciting the first chapter of the Gita which the harlot girl also repeated. This alone may have been the cause.
The Lord then said to the Goddesses the importance of reciting the first chapter of the Gita was so very significant. for the Parrot the Harlot and the Brahmin were able to enter Vishnu loka by reciting the first chapter of the Gita.

The Despondency of Arjuna (Arjuna Visada YOga)

(Many people believe this is not possible that a dialogue on the field of battle. But one must remember first of all the whole B G must have taken only say about 20 minutes. and why not it was a battle of one family there was probably lot of chaos and confusion they as a family used to meet too and wait for formalities to begin the real activity so too on this occasion one should not delve deep into dialogue of how it was possible but more so on what was revealed in the dialogue which is so admirable and generations after generations live their lives courageously just by following a little knowledge collected from the work.)

The armies of the Pandavas and the Kauravas arrayed their armies for battle on the battle field of Kurukshetra, marshalled by Bhima and Bhishma respectively. Arjuna wanted Sri Krishna to place the chariot midway between the two armies that he may see the strength of the army on the otherside. After seeing verse 24 he tells Krishna "My limbs fail and my mouth is parched, my body quivers and my hair stands on end. Gandiva slips from my hand. I do not wish to slay them even if I am offered the kingship of the three worlds. I incur great sin by killing my teacher and relatives the family tradition will perish, there will be lawlessness women will become corrupt. caste confusions will arise. the family slayers will go to hell for the ancestors will fall deprived of rice balls and oblations."{ so well put so important a question inspite of providing all this some people still want to find justice and will say what they want}
Arjuna became fainthearted and was overwhelmed with grief. He threw away his bow and arrow and sank down on the seat of the chariot.

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Tarka Samgraha.

Tarka as the Indian system of logic is called is a fine tool very precise for a philosopher who probes to discover the ultimate truth. It is meant primarily to unlock the doors of the twin darshana of Nyaya and Vaisheshika. Indian Philosophy is characteristic of an application of a logic which may look hair splitting to an untrained mind. The subtlety and vigour has stood the test of time and the analysis so through the logical implications of a statement or term.
Annambhatta is the author of the work Tarka Samgraha with its expository gloss which is called Dipika an introductory treatise to study Nyaya Vaiseskika. he is also known for his scholarly commentaries on Bhatta Somesvara's Nyaya Sudha, On Panii's Astadhyaya and Badarayana's Brahma Sutra called Kaiyyata's Pradipa, Jayadevas Manyaloka. The most important however being the Tarka Samgraha with dipika a hand book for the lovers of Sanskrit and Indian philosophy.

Opening prayer.
Nidhaya hrdi visvesam vidhaya guruvandanam
balanam sukhabodhaya kriyate tarakasamgrahah.

Nidhaya enshrining; hrdi in my heart; visvesam the Lord of the universe; vidhaya tendering; guruvandanam salutations to the preceptor; balanam of the beginners; sukhabodhaya for easy comprehension; kriyate is composed; tarakasamgrahah the compendium elucidating the nature of the substances etc;

Classification of the categories:
Dravya guna karma samanya visesa samavaya abhava sapta padarthah:

Dravya substance; guna quality; karma action; samanya generality; visesa particularity; samavaya inherence; abhava negation; sapta seven; padarthah categories.

Classification of substance
 tatra dravani prthivi ap tejah vayu akasa kala dik atma manas nava eva.
tatra of these; dravyani the substance; prthivi earth; ap water; tejah light; vayu air; akasa ether; kala time; dik space; atma soul; manas mind; nava eva nine only:

Classification of quality
Rupa rasa gandha sparsa sankhya parimana prthaktva samyoga vibhaga paratva aparatva gurutva dravatva sneha sabda buddhi sukha duhkha iccha dvesa prayatna dharma adharma samskarah caturvimsati gunah:
rupa colour; rasa taste; gandha odour; sparsa touch;sankhya number; parimana magnitude; prthaktva separateness; samyoga conjunction; vibhaga dis junction;l paratva remoteness; aparatva proximity; gurutva heaviness; dravatva fluidity; sneha viscidity; sabda sound; buddhi cognition; sukha pleasure; duhkha pain; iccha desire; dvesa dislike; prayatna volition; dharma merit; adharma demerit; samskara tendencies; caturvimisat twenty four; gunah qualities:

Classification of action
Utksepana apaksepana akuncana prasarana gamana ni pancha karmani.utksepana upward motion; apaksepana downward motion; akuncana contraction; prasarana expansion; gamana motion panch karmani five actions:

Classification of Generality
Param aparam ca iti dvividham samanyam
Param more comprehensive; aparam less comprehensive; ca and; iti thus; dvividham two fold; samanyam generality:

Particularities
Nityadravyavrttayah v isesah tu anantah eva
Nityadravyavrttayah abiding in external substance; visesah particularities; tu but; anantah eva innumerable indeed:

Inherence
Samavayah tu eka eva 
Samavayah inherence; tu but; eka eva one only;

Classification of  Negation
Abhavah caturvidhah pragabhavah pradhvamsabhavah atyantabhavah anyonyabhavah ca iti
Abhavah negation;  caturvidhah fourfold; pragabhavah antecedent negation; pradhvamsabhavah destructive negation; atyantabhavah absolute negation; anyonyabhavah mutual negation ca iti and thus:


Characteristics of Substances:
EARTH
Tatra gandhavati prthivi. sa dvividha nitya anitya ca. nitya paramanurupa. anitya karyarupa. punah trividha sarira indriya visaya bhedat. sariram asmadadinam. indriyam gandhagrahakam ghranam. tat ca nasagravarti. visayo mrtpasanadih.
Tatra of these; gandhavati possessing odour; prthivi earth; sa dvividha it is two fold; nitya anitya ca eternal and non eternal; nitya paramanurupa eternal is the atomic; anitya karyarupa  non eternal is the product; punah trividha again threefold; sarira indriya visaya bhedat due to its division into body organ and object; sariram asmadadinam body is like that like ours; indriyam gandhagrahakam ghranam the organ is the cogniser of smell. the olfactory sense; tat ca nasagravarti and that abides at the top of the nose; visaya mrtpasanadih objects are clay earth stones etc.
Of the substance, earth is that which has odour as its inherent quality. It is of two varieties, eternal and non eternal. Eternal is the atomic and non eternal is the product. Again, it is threefold: body, organ and object. Body is that like ours; that which grasps odour is the olfactory organ and it abides at the tip of the nose. The earthy objects are like clay, stone and such other things.


WATER
Sitasparsavatyah apah tah dvividhah nityah anityah ca nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram varunaloke. indriyam rasagrahakam rasanam jihvagravarti. visayah sarit samudradih.
Sitasparsavatyah apah water is a thing having cold touch;  tah dvividhah it is two fold; nityah eternals; anityah non eternals; ca and; nityah paramanurupah eternals are of the nature of atoms; anityah karyarupah non eternals are of the nature of products; punah trividhah again it is threefold; sarira indriya visaya bhedat owing to difference in body, organ and object; sariram varunaloke body is in the region of varuna; indriyam organ; rasagrahakam is that which apprehends taste; rasanam gustatory organ; jihvagravarti it is located at the tip of the tongue; visayah object; sarit samudradih river sea and the like;
Water is that which has cold touch. It is of two kinds; eternals and non eternals; eternals are of the nature of atoms and non eternals are of the nature of products. it is again of three varieties body organ and object. its body is in the region of varuna; organ is the gustatory sense by which one perceives savour, and it is located at the tip of the tongue. Objects are river oceans and the like.


LIGHT
usnasparsavat tejah. tat ca dvividham nityam anityam ca. nityam paramanurupam. anityam karyarupam. punah trividham sarira indriya visaya bhedat. sariram adityaloke prasiddham. indriyam rupagrahakam caksuh. krsnataragravarti. visayah caturvidhah. bhauma divya audarya akaraja bhedat. bhaumam vahnyadikam. abindhanam divyam vidyudadi. bhuktasya parinamahetuh audaryam. akarajam suvarnadi.
usnasparsavat having hot touch; tejah is light; tat ca and that; dvividham two fold; nityam anityam ca eternal and non eternal; nityam paramanurupam eternal is of the nature of atom; anityam karyarupam non eternal is of the nature of product; punah trividham again it is threefold; sarira indriya visaya bhedat owing to division into body organ and object; sariram adityaloke body is in the solar region; prasiddham is well known; indriyam organ; rupagrahakam which perceives colour; caksuh is the eye; krsnataragravarti and it is located in the forepart of the black pupil; visayah object; caturvidhah is fourfold; bhauma earthy; divya heavenly; audarya gastric; akaraja mineral; bhedat due to division into; bhaumam the earthy variety; vahnyadikam fire etc; abindhanam produced by watery fuel; divyam is heavenly; vidyudadi lightning etc; bhuktasya of food eaten; parinamahetuh the cause of transformation; audaryam is the gastric fire; akarajam produced in mines; suvarnadi gold and the like.
Light is that which has hot touch. and that is of two kinds; eternal and non eternal. Eternal is of the nature of atom and the non eternal is of the nature of the product. it is again of three kinds. body organ and object. The body is well known in the solar region. The organ is the visual sense eye which perceives colour  and it has for its seat the forepart of the dark pupil of the eye. The object os of four kinds; earthy heavenly gastric and mineral. The earthy variety is the common fire and the like; lightning produced from watery fuel is the heavenly variety. the gastric variety is that which causes digestion of food eaten. lustrous metal like gold etc belong to the mineral variety.


AIR vayu.
ruparahitah sparsavan vayuh. sah dvividhah nityah anityasca. nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram vayuloke. indriyam sparsagrahakam tvak sarvasariravarti. visayah vrksadikampana hetuh. sarirantah sancari vayuh pranah.sa ca eko pi upadhibhedat prana apana adisamjnam labhate.

ruparahitah devoid of colour; sparsavan but possessing touch; vayuh air; sah dvividhah it is two fold; nityah anityasca eternal and non eternal; nityah paramanurupah eternal is of the nature of atom; anityah karyarupah non eternal is of the nature of product; punah trividhah again it is three fold; sarira indriya visaya bhedat owing to division into body organ and object; sariram vayuloke body is in the region of air; indriyam sparsagrahakam tvak organ is the sense of touch which apprehends touch. sarvasariravarti and is spread all over the body; visayah the object; vrksadikampana hetuh is the cause of tremor of trees etc.;sarirantah sancari vayuh pranah vital air is the air that circulates within the body; sa ca eko pi and that though one; upadhibhedat due to differences in conditions; prana apana adisamjnam names of prana apana etc.; labhate it gets.
Air is that which possesses touch but is without colour. It is two fold eternal and non eternal. the eternal is of the nature of atom; the non eternal is of the nature of product. Again it is three fold owing to its classification into body, organ and object. Body is found in the world of wind god; organ is the tactile organ by which one apprehends touch, and it is spread over the whole body; object is the cause of tremor of trees etc. The air that circulates within the body is the vital breath. Though one, it is denoted variously as prana apana etc owing to different situations.

AKASA
sabdagunakam akasam. tat ca ekam vibhu nityam ca.

sabdagunakam having sound as the distinctive characteristic; akasam is ether; tat ca ekam and that is one; vibhu all pervading; nityam ca an eternal;
Akasa is that which is characterised by the distinctive quality of sound. And it is one, all pervading and eternal.

TIME
atita adi vyavaharahetuh kalah sa ca ekah vibhuh nityah ca.
atita adi terms like past etc; vyavaharahetuh the cause of conventional expression; Kalah is time; sa ca ekah and that is one; vibhuh nityah ca all pervading and eternal;

Time is the special cause of conventional expression of words like past etc and it is one all pervading and eternal.

DIK space or direction.
pracya adi vyavaharahetuh dik. sa ca eka vibhvi nitya ca.
pracya adi terms like east etc.; vyavaharahetuh cause of expression; dik is direction; sa ca eka it is one; vibhvi all pervading nitya ca and eternal.

ATMA Soul.
jnana adhikaranam atma. sa dvividhah paramatma jivatma ca. tatra isvarah sarvajnah paramatma eka eva. jivatma pratisariram bhinnah vibhuh nitya ca.
jnana adhikaranam the substratum of knowledge; atma is the soul; 
sa dvividhah it is two fold; paramatma jivatma ca the supreme soul and the individual soul; tatra isvarah of these the omnipotent; sarvajnah omniscient; paramatma the supreme soul; eka eva is one only; jivatma the individual soul; pratisariram bhinnah is different in each body; vibhuh is all pervading; nityah ca and is eternal.

The soul is the substratum of knowledge. it is two fold; the supreme soul and the individual soul. of these the supreme soul is omnipotent and omniscient and one only. The individual soul is different in each body, is all pervading and eternal.

MANAS Mind.
sukha adi upalabdhisadhanam indriyam manah.
tat ca prati atmaniyatatvat anantam paramanurupam nityam ca.
sukha adi pleasure etc.;upalabdhisadhanam indriyam the organ which is instrumental in obtaining; manah is mind;
tat ca and that is prati atmaniyatatvat being linked with each soul; anantam is infinite; paramanurupam atomic; nityam ca and eternal.

Mind is the internal organ which is the instrument in obtaining the knwledge of pleasure etc. It being linked up with each human soul, is innumerable, atomic and eternal.

Chakrasnana & Dhwajavarohana.

A Palanquin festival is held in connection with the culmination of Brahmotsavas on the ninth day. Later at an auspicious moment the splendid festival of the Chakrasnana is celebrated. The last episode in the Brahmotsavam is the Avabhritha, the holy dip of the disk. The Brahmtsavam is celebrated for nine days as a yaga and the culmination, with a sense of devotion, on the morning of the ninth day the holy dip is administered. The vedic scholars recite Srisukta, Purusha sukta and Bhusukta. the Dravidian scholars  recite Niratta.
Ahohi Vaishnavo Dharmah chitro Venkata bhudhare. All this is sport of Lord Vishnu. The Vaishnava religion is strange and amazing.
On the ninth night the festival of Dhwajavarohana takes place. the vedic scholars chant the scriptures, with instruments playing the drums beating, bidding farewell to Brahma and the other gods, and the flag of Garuda is made to descend from the flag post. Thus the Brahmotsavas that start with the hoisting of the flag of Garuda inviting Brahma and other gods besides the lords of the directions culminates with the descent of the same flag and bidding farewell.

Determined to go to Tirupperai. 7.3(T)

Mother, how can I describe to you
The way in which
The Lotus eyed has entered my heart
with his conch and discus,
Riding his Garuda?

He is enjoying a flood of joy
At Thirupperai
Which resounds with the noise of Vedas and feasts
And of children at play
And I must go there.

Friends with dark curls musk scented,
Mothers and strangers,
I cannot guard my heart anymore, 
It is not in my keeping.
Night and day it is with Kannan
Gem hued and divine in Tirupperai
With its watered groves and honied blossoms,
sucking his sweet mouth will not return.

Friend I have lost my shame and reserve
entranced by his sweet red lips
And his flaming flowing hair
His conch, discus and lotus eyes
have completely bewitched me
Here in Tirupperai
Where feasts and festivals are never forgotten.
Appropriate to the month and day.

Why be angry with me mothers?
I lost my colours and my heart
Sent after it to retrive it
Has decided to stay with it!
Having lost both now,
With whom, and what counsel, can I take?
I am simply lost in the magic
Of the conch in his hand at Tirupperai
Blown to the sound of the sea and the vedas.

I lost all to him who broke
The demon cart,
Sucked the demon brest, brought down 
the demon trees, 
Flung the demon calf at a fruit,
itself a demon.
What use your being annoyed with me?
just show me the way
To Tirupperai with its luscious fruits
and save time.

Save time and take me there for Love 
is vaster than the sea.
My cloud hued Lord stands before me
but escapes my hands.
He is on earth at Tirupperai
Where vedas and offerings never cease,
and the comely red paddy 
sways like fly whisks.

My heart went to Tirupperai
Where the destroyer of Lanka,
The walled city surrounded by the sea,
Has now repaired.
I cannot see it returning.
Who, friend, do I have now?
There is none here to call it back
I too shall go where it has!

Friend, they all got together 
And spread a lot of scandal
Because of my love 
For the dark hued Lord.
From that time my love for him
has grown larger than the earth,
the seven seas and the blue sky!
And I will go where he is,
Tirupperai girt with cool waves.

My friends and mother, don't console me.
What use your words?
My heart and strength are not here
I must go and join
Kannan the dark sea hued
Who swallowed the earth and the sea
And now resides in Tirupperai
With its shining waters.

In city, country and elsewhere shall I seek him;
I lack shame my friends.
The wizard who got the hundred killed,
The incomparable cloud hued
Is discus-armed now in tirupperai
With its tall mansions gem decked.
He has taken my heart eternally,
The Lord with the long earrings fish shaped!

Those who are able to recite
This decade of Tirupperai
Among the thousand which make up
Satagopan's  andadi
In honour of the sea hued,
The imperishable Lord
Who through the ages takes on
Different forms and names
In order to save the world,
Will enter eternally
His blessed service.