Small. Smiles.

 

Ithihasa

 https://youtu.be/EIOM79D-l9w

Hottege.

 

https://youtu.be/rge-N2izCr4

Aaa..

Ellaru Maaduvudu Hottegaagi

Genu Battegaagi Genu Battegaagi

Ellaru Maaduvudu Hottegaagi

Genu Battegaagi Genu Battegaagi

Billugala Huttikondu Bidirugala Hoththukondu

Kooligala Maaduvudu Hottegaagi

Billugala Huttikondu Bidirugala Hoththukondu

Kooligala Maaduvudu Hottegaagi

Nalku Veda Puraana Panchaanga Helikondu

Kaala Keleyuvudella Hottegaagi

Yellaru Maaduvudu Hottegaagi

Genu Battegaagi Genu Battegaagi

Badidu Badidu Kabbinava Kaasi Thoopaki Maadi

Hodeva Gundu Maaduvudu Hottegaagi

Badidu Badidu Kabbinava Kaasi Thoopaki Maadi

Hodeva Gundu Maaduvudu Hottegaagi

Chanda Bhandarella Munde Kaththi Harigeya Pididu

Khanda Thunda Maduvudu Hottegaagi

Yellaru Maaduvudu Hottegaagi

Genu Battegaagi Genu Battegaagi.

Dodda Dodda Kudure Yeri Medhe Hoththu

raahuthnaagi Hodedaadi Saayuvudu Hottegaagi

Dodda Dodda Kudure Yeri Medhe Hoththu

raahuthnaagi Hodedaadi Saayuvudu Hottegaagi

Kunte Kurige Inda Hente Manna Hada Maadi

Rante Hodedu Belesuvudu Hottegaagi

Ellaru Maaduvudu Hottegaagi

Genu Battegaagi Genu Battegaagi

Ketta Thanadinda Kallathanavanne Maadi

Kaththi Hodesikolluvudu Hottegaagi

Sanyaasi Jangama Jogi Jatti Munda Bhairaagi

Naana Vesha gumbuvudu Hottegaagi

Unnatha Kaagi Nele Aadi Keshavana

Unnatha Kaagi Nele Aadi Keshavana

Anudina Nenevudu Bhakthigaagi

Para Mukthigaagi

Naavellaru Maaduvudu Hottegaagi

Genu Battegaagi Genu Battegaagi

Yellaru Maaduvudu Hottegaagi

Genu Battegaagi Genu Battegaagi..

Ellaru Maduvudu Hottegaagi Lyrics: Ellaru Maduvudu Hottegaagi is a song from the 1988 Kannada movie Shiva Mecchida Kannappa, directed by Vijay. The film was produced by S A Govindaraj and Raghavendra Rajkumar under the banner Bhagavathi Combines. This film was inspired from the 1959 Kannada film Bedara Kannappa, which marked the debut of Dr. Rajkumar.

Shiva Mecchida Kannappa features Shivarajkumar, Dr. Rajkumar, Puneeth Rajkumar, Geetha, C. R. Simha, Balaraj, Saraladevi, Doddanna, Shankar Patil, Honnavalli Krishna, Sathyajith, Bhatti Mahadevappa, Seetharam, Padma Kumata, Sangeetha, Priya, Srishailan, Kamalashree, Shyamala and others. Lahari Music is the music label of this movie. This song was composed by T. G. Lingappa using the one of the poem of Kanakadasa. Ellaru Maduvudu Hottegaagi was rendered by Rajkumar.

Ellaru Maduvudu Hottegaagi is a very famous Kanakadasa song. It is very meaningful song about life. What ever we do, we do for our survival. to fulfill the basic needs of life like food and cloth. we choose different occupation but our main purpose is to get food and cloth to lead our daily life. that is what the song is all about. all of us us doing whatever we do to earn our bread and butter. udhara nimittham bahukrutha vesham.

T bindige.

 An allegory where the pot is bodythat is useless until you fill it with Rama rasa and ensure it has been updated to Krishna bhakti to be able to do abhisheka to purandara vittala.

Song: taaraka bindige

Composer: Purandara Daasa

Language: Kannada

pallavi

tArakka bindige nA nIrighOguve tArE bindigeye bindige oDedare ondE kAsu tArE bindigeye

caraNam 1

rAma nAmavembo rasavuLLa nIrige tArE bindigeye kAminiyara kUDe EkAntavADEnu tArE bindigeye

caraNam 2

gOvinda embo guNavuLLa nIrige tArE bindigeye AvAva pariyali amrtada pAnake tArE bindigeye

caraNam 3

bindu mAdhavana ghaTTakke hOguve tArE bindigeye purandara viTTalage abhiSEka mADuve tArE bindigeye

Purandara dasa songs

Tarakka Bindige song interpretation

July 05, 2020

Purandara dasa asks akka to take the Bindige and fetch water.here the Bindige represents the human body and the water is consciousness. He asks akka to take the pot to bring water because the essence of Bindige is not the Bindige itself. The Bindige is something which is transient and temporary and we keep discarding it but the essence that is the water remains the same and it is invaluable.

         Then Purandara Dasa asks tarakka to bring a pot which has the nama Rama rasa which is the consciousness or the true essence. Then he says I am surrounded by kaminis meaning to say kamanas I.e the desires and to raise above the desires he asks akka to go and bring the pot which has the gunas of Govinda. The aim of Govinda nama smarana is ultimately to reach the divinity or get moksha and to get the same get the water with the Govinda name which has the qualities of amrita.

          Purandara dasa next says bring the pot and we will go to the Bindu Madhav Ghatta.he refers to Bindu Madhava ghatta in particular. Bindu means centre point and Madhava is the central point of everything. Madhav is the centre of universe so going to ghatta  is committing your consciousness to be centered around Madhava.

     And then purandara asks to get the Bindige with water to perform abhisheka implying that your body is n the service of divine rather than for worldly pleasures.

If the pot breaks it will cost only one paisa but it is capable of fetching the amrita of Rama nama govinda madhava and what you can use the pot meaning bodyfor service to the Lord. 

May

 

Raagi  Thandeera  Bhikshake

By Sage Purandara dasa

Translated by

P.R.Ramachander and Chakravarthi Madhusudan

Raaga:  REvathi

Thaala: Aadhi

Pallavi

Raagi thandeera bhikshake, Ragi thandeera ,

Yogyaraagi , bhoghyaraagi,

Bhaagyavanthavaraagi    neevu

Charanam

1. Annadaanava  maaDuvaraagi,

Anna chatravanittavaragi,

Anya vaarthegala bittavaraagi,

Anu dina   Bhajaneya  maaDuvaraagi

2. Maatha pitharannu   seviparagi,

Paapa kaaryava  bittavaraagi,

 Reethiya baaLanu baaLuvaraagi

Neethi margadali   khyaatharaagi .

3. Guru karuneya  paDedahavaraagi,

Guru vaakhyavannu paaliparaagi,

Guruvina padava    smarisuvaragi,

Parama puNyava   maaDuvaraagi

4. Kaama Krodhava alidavaraagi,

Nema nishtegaLa  maaDuvaragi,

Rama Naamava  Japisuvaraagi,

Premadi kuNi   kunNidaaDuvaraagi

5. Sri RamaNana sada smarisuvaragi,

Guruvige baagovanthavaraagi,

Kare kare bhavavanu neeguvararaagi,

Purandara  Vittalana sevipavaraagi

English translation

Pallavi

Have you brought Raagi for giving alms, have you brought Raagi,

May you be an upright person,

May you be one who  enjoys,

May you be fortunate, have you.

Charanam

1.May you be one    who feeds others free,

May you be   one who establishes inns giving free  food,

May you be one who does not bother about  any other matters ,

But may you only sing the name of Gods daily.

2.May you be one who serves   father   and mother ,

May you be one who forsakes   sinful actions,

May you be   one who leads a disciplined life,

But   May you be famous   in just    actions.

3.May you be one who gets   the teachers grace,

May you be one   who obeys   the words of the Guru,

May you be    one who contemplates on the feet of the teacher,

And  May you be one doing  blessed  deeds.

4.May you be one who forsakes   passion and anger,

 May you be one who performs rituals according to rules,

 May you be one who keeps on chanting name of Rama  ,

And May you be one who dances and dances out of pure love.

 5.May you be one who always thinks   the consort of Lakshmi,

May you be one who bows before the teacher,

May you be one who forsakes sinful deeds ,

May you be one who serves Purandara  Vittala.

3mullu.

 

https://youtu.be/XM2Ae1eWE8c

muLLu koneya mElE mUru kereya katti eradu thumbadhu ondhu thumbalE illa

Translation:

Three lakes are built on the tip of a thorn and two cannot be filled and one is not filled. Tip of a thorn represents infinitesimally small entity. Here it means jIva. why?

"ashvabAlAgramAdAya vibhajya shatadhA hi tat.h | punashcha shatadhA bhinnaM kiyanmAnaM bhavishyati | tAvad.hbrahmAdi\ - jIvAnAM parimANaM prakIrtitaM ||"

If one takes the tip of horse's tail and splits into one hundred parts and takes one part and further divides into one hundred parts, that is known to be the size of the jIvas starting from Brahma.

Perennial Meaning:

Lake represents body. The jIva or svarupa Deha is constituted by three bodies - Anadi Linga Deha (Casual Body), Aniruddha Deha OR Sukshma Deha (Subtle Body) and Sthula Deha (Gross body).

The first two Dehas, viz. Linga Deha and Sukshma Deha cannot be filled with Sadhanodka (meaning not possible to accomplish Sadhana), while the Sthula Deha i.e., Gross body can be utilized for Sadhana. But even this is not filled because our Sadhana is not yet complete or we are not doing enough Sadhana.

thumbalilladha kerege bamdharu mUvaru oddaru ibbaru kuntaru obbage kale illa

Translation:

For the lake that is not filled, came three stone-cutters or diggers. Two are lame and one does not have legs.

Perennial Meaning:

Three stone-workers are three stages that happen to the Sthula Deha I.e. Gross Body -Boyhood, Youth and Old age.

Boyhood and Old age are like lame men. In Boyhood, one is immature and indulges in fun and playing. In old age insecurity, weakness and fatigue set in. Thus these two are hard to utilize for Sadhana. While in Youth, one has lot of strength to do Sadhana, but there is little effort or willingness to perceive. Thus not having willingness is like not having leg.

kAlilladha oddage kottaru mUru emmegaLa eradu baradu ondhakkaruvE illa

Translation:

Legless worker is given three buffalos. Two buffalos are barren and one does not have calf.

Perennial Meaning:

The three buffalos are the three desires known as Ishhanatrayaru – wife (Madadhi), children (Makkalu) and wealth (Iswarya). It is well known that when in Youth, the three desires set in. Wife and children are hindrances to Dharmasadhana and hence like a barren baffalo. One may argue what if they are cooperative in Dharmasadhana. But, still the Bandha or the bondage is a handicap in doing full Sadhana. Wealth need not be Dharma Pratibandhaka and instead it can be Dharmasadhaka. But more often than not, it is used for materialist pleasure seeking only and hence it is like a buffalo without calf. Thus not having calf is like not having "Dharma-Chitta" (- the person does not utilize all wealth only for Dharma Karyas).

having calf is like not having "Dharma-Chitta" (- the person does not utilize all wealth only for Dharma Karyas).

karuvilladha emmege kottaru mUru honnugaLa eradu savakalu ondhu sallalE illa

Translation:

Three piles of Gold were given to the buffalo without calf. Two were utilized and one was never utilized.

Perennial Meaning:

The wealth (Gold) can be spent in three ways –

1. Dharma Marga 2. Adharma Marga 3. Preserve for the generation

One may observe that it takes the course of the last two. The wealth is either used for wrong purpose or preserved for the future generations, but it is utilized. The first one - Dharma Marga - is not utilized at all.

salladhidhdha honnige bandharu mUvaru notagAraru ibbaru kurudaru obbage kaNNE illa

Translation:

For the wealth, which is not utilized in Dharma Marga, came three observers.

Perennial Meaning:

Two are blind and one does not have eyes.

The three observers are the three kinds of Karmas 1. Sanchita 2. Agami & 3. Prarabdha. One does not know any thing about the Sanchita and Agami Karamas as one is Past and the other Is Future and so they are like blind men. But one can gauge Prarabdha, the third one as that is reflected in what happens to us in this present life. Thus it is perceivable, but still one is so engrossed in materialistic pleasures, that one has no eye to see the third one also.

kaNNilladha notagArage kottaru mUru UrugaLa eradu hALu ondhakke okkalE illa

Translation:

Three towns are given to the eyeless observer. Two are deserted and one does not have any inhabitants.

Perennial Meaning:

All of us, who are undergoing Prarabdha, are equipped with Three Gunas - Sattva, Rajas and Tamas. Rajas and Tamas cannot lead to Moksha and so they are like deserted towns. Even though Sattva Marga can lead us to Moksha, one does not use it and so it is like a town having no inhabitants.

okkalilladha Urige bandharu mUvaru kumbAraru ibbaru choncharu obbage kayyE illa

Translation:

Three potters came to the town without inhabitants. Two are crippled arms and one does not have arm.

Perennial Meaning:

Sattva Guna can be further classified as Sattvatamas, Sattvarajas and Sattvasattva. The three Abhimani Devatas for these are Rudra, Brahma and Vishnu respectively.

Rudra and Brahma are not independent and so they are crippled (Svatantro Bhagavan Vishnu- only Lord Vishnu is independent). Though Vishnu is independent and capable of giving us Moksha, He has not relieved us from this Samsara. Thus "not having arm/hand" is to be taken figuratively to mean not wiling to help us.

kai illadha kumbAranu mAdidha mUru madikegaLa eradu odaku ondhakke budavE illa

Translation:

The Potter without hands, made three pots - two have holes (broken) and one does not have bottom.

Perennial Meaning:

Vishnu, who has not used His hand to help us, gave three tools - Viveka (knowledge), Vyragya (detachment) and Bhakti (devotion).

We don't have Knowledge and Detachment and so they are like pot with holes. We try to have Devotion, but Devotion without Knowledge and Detachment is like a bottomless pot. Devotion must have the support of Knowledge and Detachment. Otherwise it is futile.

budavillada madikege hAkidharu mUru akkikALa eradu bEyadhu ondhu bEyalE illa

Translation:

Three rice grains were put in this bottomless pot. Two were unable to be cooked and one was uncooked.

Perennial Meaning:

The bottomless devotion has three forms which are like thee rice grains - Sattvika Bhakti, Rajasika Bhakti and Tamasika Bhakti.

Rajasika Bhakti and Tamasika Bhakti are devotion of pomp and show cannot lead us to moksha and so they unable to be cooked. Sattvika Bhakti can lead us to moksha, but we are not utilizing it and so this is uncooked.

bEyalilladha akkige bandharu mUvaru nentaru ibbaru uNNaru obbage hasivE illa

Translation:

Three relatives came to eat this uncooked grain. Two don't eat and one is not hungry.

Perennial Meaning:

This Sattvika Bhakti can be exercized by the three "Karana-s" (means, known as Trikarana-s), viz. Mind, Speech and Action (thought, word and deed). Speech and Action without Thought cannot lead us to moksha. Also at the end body gets destroyed, the tongue and body cannot taste the moksharasa. Mind and chitjnana can lead us to moksha, but if jijnasattva itself is lacking. The mind is not hungry.

hasive illadha nentage kottaru mUru kaNapegaLa eradu thAkadhu ondhu thAkalE illa

Translation:

This hunger less relative is given (hit with) three cudgel (punishing rods). Two can't touch and one doesn’t touch.

Perennial Meaning:

The Mind is put to pain by the sorrows of Past, Future and Current Births. We have no clue about the Past and Future Births. Thus we don't realize those pains and so they can't touch. We experience the pain of Current Birth and so it certainly can have impact on us; but unfortunately, it is not having an impact on us as we are either carried away with the pleasure experiences or always repenting on the pain experiences.

thAkalilladha kaNapeya thAkisi sadhgathIya nIyabEku purandhara viTTala rAya

Translation:

By making the untouching cudgel touch us, Oh Purandara Vitthala! please grant us moksha.

Perennial Meaning:

By making us realize the impact of the sorrow of current birth, Oh Purandara Vitthala! Guide us on the path of moksha by giving knowledge, devotion and detachment and grace us with moksha

Alwar utsavam kanchi

 02.11.22