Some Aphorisms (of Sri Trilinga Swamy)

(Faith is very complex yet very simple. Hindu faith (Sanatana Dharma) encompasses a vast canvass of thought and enquiry. Its corpus (now almost completely written down and commented profusely) is humungous – the four Vedas, major Upanishads, eighteen Puranas, Upa-puranas, Itihasas, and many narratives (mind, not fictional!) that are associated with innumerable holy pilgrim places in the Indian subcontinent. For any ordinary mortal it is absolutely impossible to read or master all the works; not only that, to fully comprehend the original Sanskrit texts is beyond anyone’s lifetime. Often many interpreters of this faith fall into errors (particularly several English authors with preconceived anthropological notions) and wrongly interpret the core essence of such a great faith. The primacy of Hindu faith stands on two sturdy (indestructible) pillars: Its scriptures dating back into many thousands (not two thousand, not five thousand, much farther into antiquity – almost limitless origins, (for ex: see Kanchi Swami’s discourses on Vedas, అపౌరుషేయ) and a succession of swamis (proponents, bhaktas) leaving footprints on the sands of time. Its springs are eternally full and alive. I humbly attempt to give English translation of some of the essential quotes of Mahatma Sri Trilinga Swamy (C.E. 1607 - 1887) here. Detailed explanations are deliberately omitted. The reader has to think about each issue, ponder over the meaning, and enter into a stilled state of “deep meditation”. S(he) has to discover herself their true meaning.

Why do I harp on Swamis or Gurus in this context? Let’s leave aside some phony characters. I illustrate my point about the desirability of a Guru with two instances: Once Narada (బ్రహ్మ మానస పుత్ర) went to Vaikuntha for a meeting with Lord Narayana. After the usual pleasantries and discussions Narada departed the holy premises walking slowly backwards with his posterior towards the exit.  Immediately after Narada’s departure Narayana turned to Maha-Lakshmi and instructed thus: “Devi, get some gomayamu, wipe out cleanly Narada’s seat (chair) and wash it down with ganga-jal.”

Devi Lakshmi was aghast. She gently asked, “Lord, why? May I know the reason, if you don’t mind.” “Narada needs a Guru. As yet he has not been initiated properly through a master.” Yet we find the same Narada later instructing prince Dhruva about Tapas. Not only that the wandering sage introduces Dhruva to the greatness of “dwadasi-akshara mantra”. No wonder the young boy gets a darshan of Lord Narayana in no time, just in a matter of months. 

Lastly I must also mention about the unbounded compassion of many gurus: From Seshadri Swami, Sadasiva Brahmendra, to Kanchi Paramacharya and many others (Shirdi Sai) – they (the Gurus) helped (and still help) all disciples, provided for their earthly needs, corrected students’ mistakes, and gently guided them on their paths. Genuine seekers must take the trouble and read their extensive biographies and authentic works. As they say "a mustard seed (worth) of sincere practice is much better than a mound of vapid pedantic arguments".) 

D = Disciple

G = The Guru

D Who created the earth and its life forms?
G Eswara* (The Supreme Lord with control over everything. Swami)
D Who produces (affects) the creation?
G Brahma
D Who is Brahma?
G Eswara’s power (Sakti)
D Who rules the creation?
G Lord Vishnu or Lord Narayana
D Who is Narayana?
G Eswara’s power (Sakti)
D Who destroys creation or Who dissolves it?
G Maheswara – i.e., Mahadeva
D Who is Mahadeva?
G Eswara’s power (Sakti)
D Who (what) is Brahmani (Saraswati)?
G Brahma’s power (Sakti)
D Who is Lakshmi?
G Vishnu’s power (Sakti)
D Who is Durga?
G Mahadeva’s power (Sakti)
D Who helps us to cross the ‘ocean of life’?
G Eswara
D     What is bondage?
G Love of things (subjects)
D What is Salvation (Relief)?
G After getting over the delusion with subjects, one merges with Eswara
D What is a terrible hell?
G Our (physical, material) body
D Where is Swarga ( Heaven)
G If the desires are eliminated, this Earth itself is a Swarga
D How do we overcome “the bondage with the world/life”?
G With the knowledge (wisdom) of the ‘Self’ (to be continued)

* A whole book(s) can be written about Eswara. For now it is sufficient to contemplate Eswara as the all pervading, formless (i.e., beyond any specific form), and total authority over all the worlds (rather limitless cosmos). All words and descriptions will be approximate, erroneous (and fail) while dealing with Eswara. Copyright 2025 by the author

Shivering Earthworm (Poem)

Shivering Earthworm

Everyday I go for a walk
Often along the same path
Through our wooded neighborhood
But today
My eyes caught 
The sight of a shivering earthworm
Barely it could move a millimeter
Clinging very tightly to 
The asphalt rough terrain
Dragging its shriveled desiccated skin
Basking in pale sunshine
On a chilly autumn morn.

Siva -
What a name?
That which is auspicious 
Anywhere, every-where is 
Encapsulated, contained by Him
He is beyond gender,
Beyond man’s imagination
He is supposed to be
Imminent, eminently present
In eight things – rather embodiments
Earth is one of them

The naked, exposed earthworm
Despite feeling extreme cold
Almost at the end of its life
A brief, harmless 
Purely a benevolent existence
Now lonely, without a friend
Asks only one thing
To feel with its intense desire
Once more, last wish
To embrace the bare rocky
Rough, belly scratching surface
Of earthly path
I admire its pure desire
All desires must be pure in their approach
Then they won’t bring sour feelings
Or utter disappointments in their wake
Its last longing to 
Cling, embrace tightly
The kindliest of all
The only One who
Takes us into His hands
At the time of death

There was a time 
A time when I would wonder
Why people in Indian pilgrim centers
(Why they) cover their dark
Deteriorating bone piercing bodies
With white ash;
Roll over their bellies
Or crawl steps with bruised kneecaps
All the way to a Durga temple
A Siva’s abode
Despite terrible bodily pain
Why? Why they do?
No, I never had the slightest contempt
Or slight towards ‘em
Just I did not understand then
Because I was too stuck (thick) with false rationality
Intuition was missing in me, so too was love

But now I can feel
Sacredness in all human struggles
Desires, failures, and triumphs
Inexplicable holiness pervades
The Earth

Would I be able to
Have the same intensity
Purity of attention
In that final moment
To just reflect on
On only one thing
The vast nothingness
Only on Siva, nothing else
Would I be so fortunate?
If not, 
I submit now, immediately
To That
The source of creation
With a silent bow,
With all the eight limbs
Flat as a stick, horizontally on the floor
I remain in total silence. © by the author 2025

Lyrics of "Adi modi" Song

ఆడ మో(డి)డీ  గలదే రామయ్యమాట 

రాగం: చారుకేశి 

తాళము: దేశాది 

ఆడమోడి గలదే రామయ్యమాట ॥లా॥

తోడునీడ నీవె యనుచు భక్తితో

గూడి పాదములఁ బట్టిన మాట ॥లా॥

చదువులన్ని దెలిసి శంకరాంశుఁడై

సదయుఁ డాశుగ సంభవుండు మ్రొక్క

గదలు తమ్ముని బల్కఁ జేసితివి

గాకను త్యాగరాజేనాటి    (naa)టి మాట ॥లా॥

aaDamODi galadae raamayyamaaTa 

raagaM: chaarukaeSi

taaLaM: daeSaadi

pallavi:

aaDamODi galadae raamayyamaaTa || laa || 

anu pallavi:

tODuneeDa neeve yanuchu bhaktitO@M

gooDi paadamula@M baTTinamaaTa || laa || 

charaNamu(lu)

chaduvulanni delisi SaMkaraaMSu@MDai

sadayu@MDaaSuga saMbhavuMDu mrokka

gadalu tammuni balka@M jaesitivi

gaakanu tyaagaraajae paaTi maaTa || laa || 

The English transliteration was generated by Lekhini. I follow the lyrics given in the small booklet by Gollapudi Publishers. Ms. Syama Sundari edited the Telugu lyrics. I find both versions (one due to Dr. Balamurali and another by M. S. Subbulakshmi) flawless. Though I kept on humming this song for many years only recently I stumbled on its real meaning; it gifted me a rare insight into Sri Rama and made me dwell more into the real feeling of bhakti. In some instances of life reaching the goal is not the point. Staying steadfastly on the path and pursuing without any wavering is very difficult; and to continue without any doubt, despair, that requires extraordinary patience. Here is the link for audio: M S version

Meaning of the song was given in the previous post here. 

Copyright 2025 by the author

Meaning and Import of "sthirata nahi" Song

Translating this classic song into English is not easy. I’ve to search and look around for the right word to communicate correctly what the great composer meant exactly. Foremost I humbly bow to my guru and parents. I offer heaps of tree Jasmine (Millingtonia hortensis) flowers at their feet.

O (hapless) mind! How can you get steadiness? There is no way out of distractions. There is no peace. (No easy way out to get peace in life.) 

1. In the mundane world, we humans will come across three principal sources of despair or anxiety. We cannot easily get over them or avoid them, however best we may try. They’ll singe and sear our hearts. These are: a) afflictions (problems) related to the physical (i.e., biological) corporeal body. b) Problems due to the five (earth, fire, wind, water, and sky) material elements. c) Problems that are caused by fate (karma), curse, or an act of ‘devata’. So, the accumulated pain caused by these three types of “burning fire” is limitless like an ocean. If by mistake we let ourselves (or forced into) into this ocean, then there is no chance for tranquility. In such situations the mind cannot stay alert and be steady; like a lamp in stormy wind it waves and flickers violently. Further what happens if we add two more elements like pride and ego? Now it is impossible for the mind to get any peace or be steady with courage in such terrible situation. Instances like losing a tooth or getting stuck in a tornado/cyclone do happen in real life. Similarly getting involved in crippling road accidents or drowning in fast moving streams is also a fact of life. 

2. Objects enter into our consciousness through sound, touch, form (shape), taste, and smell (olfactory sense). Such objects (or things) wrap around human consciousness (mind) like powerful ropes or (unbreakable) shackles. O mind, how can such people with entanglements have any tranquility? In such circumstances, how can the mind be calm and steady to focus on prayer, meditation, or any worthwhile endeavor?

What is unnatural or perverse wisdom (cleverness)? Mistaking what is real to be false and believing some thing inherently unreal as real – that is indeed strange; the composer is gently hinting us the core problem. Identifying oneself with the physical body and not recognizing the ‘self’ as the real ‘oneself’ – that is the major blunder in our thinking. We also refer the ‘core self’ as ‘atma’. So, with such distorted thinking, how can we ever have any peace in life? How can the mind find any grip and steadiness in its pursuit? How can it focus?

3. Sri Sadasiva Brahmendra’s Swami’s guru was (is) Sri Parama Sivendra Saraswati (1539 – 1586 A.D.). The last stanza says thus: For those who discard (eschew) the yogic path of Paramahamsa Sivendra Swami, there is no respite in life here on the earth. However great they may be, the earthly carnal pleasures (borne out of the senses) are fleeting; there is no permanence to them. We have such powerful stories like Pururuva and Urvasi. Or, consider the story of Ahalya (wife of king Pradyumna) and Indra (from Yoga Vasistham as expounded by Sri Shanmukha Sarma). So, if one is entrapped in such transient pleasures there will not be peace. O mind, be watchful for such missteps and dangerous slippery path. In that path, O mind, you’ll not find peace or steadiness. Listen to the guru’s (here it refers to the afore mentioned esteemed Sri Sivendra Swami of Kanchi Mutt) gentle advice in these difficult complex matters.  (The complete lyrics were given in the previous post here) Copyright 2023 by the author

 

Modern Interpreters of Hindu Philosophy

Modern Interpreters of Hindu Faith

It is indeed a great privilege to write about the untiring advocates of the Hindu faith. Many a time an honest sincere interpreter of Sanatana Dharma will get only heaps of scorn or brickbats. It is a thankless job – assiduously going through thousands of pages of Sanskrit original texts and assimilating their true meaning and purport. A select few will gain the insight into these texts through the grace of a (the) Guru or Devi (Sri-Mata). Then one has to synthesize all the diverse canonical texts, the Puranas, Brahma-Sutras, Upanishads, the three epics (Ramayana, Mahabharata, and Srimad-Bhagavatam) and countless commentaries. It is verily an impossible task and endless journey – not achievable in a lifetime. Often a lonely pursuit and if one is lucky, one at least encounters the Guru or (to put metaphorically) the light at the end of a tunnel! 

The Telugu land (particularly Andhra Pradesh) has over the centuries produced a number of first-rate original preceptors (including the Buddhist scholar Nagarjuna). We do not know why this piece of land (dirt) has produced exceptional music composers, Hindu philosophers, and saints. One cannot assert that it is due to any inherent goodness on the part of its inhabitants; perhaps Kanaka Durga and Balaji showered their choicest grace on this populace as an answer to their incessant daily prayers and to alleviate their mundane suffering. Who would have guessed Sri Ganapathi Muni, Trilinga Swamy, Sripada Srivallabha, and even J. Krishnamurti would be born in the same province (or geographical land mass)?

Now, I want to introduce Swami Medhananda-puri and Sri Shanmukha Sarma to the wider world. They are already known through the modern Internet, YouTube, and lots of video clips. I cannot really add anything to their well-established repute or credentials.

Sri Medhananda-puri is well versed in all the four languages: Sanskrit, Hindi, Telugu, and English.  He is associated with the Kailash Ashram and gives discourses at the Bahamas retreat also. I am especially touched by his Telugu translation of the Kanakadhara Stotram. His discourses on Brahma-Sutras bring out the essence in all its purity and glory. So are his diligent elucidations of the Upanishads (ex: Mandukya) with line-by-line explanation and additional commentary. For the Hindi audiences as well as the Telugu populace the teacher is an invaluable gift. We should not be cavalierly carried away or get exulted by a few English-speaking Swamis or books in this area (of Brahma-vidya). The reason is simple: For many Sanskrit textual words there are no equivalents in English, ex: dharma, mukti, moksha, karma, Eswara, murti, etc. Usually a glossary is appended hurriedly to provide a rough idea to the non-vernacular, non-Sanskrit (foreign/Indian) reader. In addition to this rough translation we have the augmented noise (white noise) of wrong interpretation; incorrect interpretation also occurs when the proponent (expounder) has deep prejudices. Often the interpreter is not even aware of his (her) blinds or in-built biases. We find even in scientific fields there are individuals who hold irrational (erroneous) beliefs (ex: Shockley, Crick) – now what to speak of “Brahman”? Earlier times we had Sri Ramana, Sri Paramacharya, and many other acharyas who came to our rescue; they patiently showed us the validity of our Sastras and interpreted our scriptures like Gita in simple words. Paramacharya always blessed his audience and showed the way, coming down to the layperson’s level. Today we are extremely lucky to have several original interpreters of Hindu scriptures in the Telugu land. One would hope all the Telugu people take advantage of this unique historical opportunity. 

For the aspirant in this exploration there are a number of hurdles: Finding the right text, correct translation, and explanations. Then one has to self-study with patience. Still numerous doubts and troubles crop up in the path. Where would the enquirer turn to for help? Luckily the Kanchi Kamakoti site has some of the finest “Benediction Discourses” by Paramacharya. There we come across valuable advice and guidance. Sri Ramana (maharishi) reiterates many times thus: “Here, in this context and matter, what we have to do is this. Normally we accumulate knowledge and skills. But here we ‘dis-cover’; we remove the set of layered beliefs. Like peeling away the onion layers. The effulgent self needs no support, needs no further explanation or elaboration. So, all the books, scriptures, and commentaries merely give us a partial map to (towards) the truth. At one point even Sri Ramana agreed all this amounts to burdensome baggage – which eventually gets discarded (unloaded) on the way. So, one need not get discouraged by sheer ignorance or lack of scholarship!

Sri Shanmukha Sarma brings wit and acerbic humor to his discourses. But his respect, love, and care for the audience is boundless. Why would anyone travel thousands of miles and give extended discourses in USA? Why? Why would anyone miss the creature comforts and homely meals? All for imparting the essence of Bhagavad-Gita slokas? Sri Shanmukha Sarma is a devout Lalita devotee and an extraordinary lyrical poet. His songs on Siva are marvelous and they melt anyone who can fully understand Sanskrit and Telugu phrases. There are nine ways to pay our devotion to Narayana. One of the easiest methods is to patiently listen to the narration of Ramayana or Srimad-Bhagavatam. And then slowly meditate on the subtle message and meaning therein. In this present day we are lucky to have such extraordinary scholarly exponents in our midst. Many of the routine doubts get evaporated like the foggy curtain upon the first ray of sun! Sri Shanmukha Sarma can be called as the “great synthesizer” of Hindu thought. A thought, rather an insight so original, so ancient, so liberating, and so profound – it is worth meditating outside time. (Copyright 2023 by the author) 

Telugu Song on Shirdi Sai with Translation

పదే పదే నీ పాదములపై వ్రాలి 

పరితపింతునో ఓ సాయి నాధా  | పదే | 

తెలియక కొన్ని(యు) తెలిసి కొన్నియు 

తెలివి లేక పలు దుష్కృతముల్ 

దురితము లెన్నో చేసితి (మున్ను) సాయి  

పశ్చాత్తాపమే గతియై నేడు         | పదే | 

బ్రహ్మము తెలియదు బ్రహ్మానంద మెఱుగ 

పరబ్రహ్మ మేరీతి కాంతునో 

మిణుగురు పురుగై పరిభ్రమింతు 

దారిలేని ఈ విషయారణ్యమునన్ | పదే | 

ధ్యానము కుదరదు, యోగము రాదు 

తన్మయత్వమె కృప సేయరాదా ?

నీ నామమె నా మదిలో నిల్పుము 

నీ చూపుయే నాకు శ్రీరామ రక్ష  Copyright 2022 by the author

padae padae nee paadamulapai vraali 

paritapiMtunO O saayi naadhaa  | padae | 

teliyaka konni(yu) telisi konniyu 

telivi laeka palu dushkRtamul^ 

duritamu lennO chaesiti (munnu) saayi  

paSchaattaapamae gatiyai naeDu         | padae | 

brahmamu teliyadu brahmaanaMda me~ruga 

parabrahma maereeti kaaMtunO 

miNuguru purugai paribhramiMtu 

daarilaeni ee vishayaaraNyamunan^ | padae | 

dhyaanamu kudaradu, yOgamu raadu 

tanmayatvame kRpa saeyaraadaa ?

nee naamame naa madilO nilpumu 

nee choopuyae naaku Sreeraama raksha 

Again and again

I prostrate at your feet

And meditate with anguish

O Sai, O Lord

Some (I did) without knowing

Some more I indulged knowingly

Lacking wisdom I committed

Many bad acts

Did many sins (earlier) – Sai

Today my only 

Refuge is contrition, repentance

I do not know

What is Brahman 

Never felt the (true) great ecstasy (Brahma-ananda)

How will I ever discover the Para-Brahman?

I

Keep on wandering like

A firefly

(Lost)

In this pathless forest

Filled with all distracting objects

Cannot keep focused 

On the Dhyana

Never able to

(I cannot)

Learn the (real) Yoga

Won’t you bestow the “essence of meditation”?

(Always keep your name in my mind)

Let your name stay ensconced in my mind

Your glance is my protective shield

Like Sri Rama’s blessed assurance Copyright 2022 by the author

(This is a faithful translation keeping the meaning and feeling intact. Obviously the melody and sound of the Telugu original could not be transcreated.)

Meaning and the Import of "sthirata nahi nahire" Song

Translating this classic song into English is not easy. I’ve to search and look around for the right word to communicate correctly what the great composer meant exactly. Foremost I humbly bow to my guru and parents. I offer heaps of tree Jasmine (Millingtonia hortensis) flowers at their feet.

O (hapless) mind! How can you get steadiness? There is no way out of distractions. There is no peace. (No easy way out to get peace in life.) 

1. In the mundane world, we humans will come across three principal sources of despair or anxiety. We cannot easily get over them or avoid them, however best we may try. They’ll singe and sear our hearts. These are: a) afflictions (problems) related to the physical (i.e., biological) corporeal body. b) Problems due to the five (earth, fire, wind, water, and sky) material elements. c) Problems that are caused by fate (karma), curse, or an act of ‘devata’. So, the accumulated pain caused by these three types of “burning fire” is limitless like an ocean. If by mistake we let ourselves (or forced into) into this ocean, then there is no chance for tranquility. In such situations the mind cannot stay alert and steady; like a lamp in stormy wind it waves and flickers violently. Further what happens if we add two more elements like pride and ego? Now it is impossible for the mind to get any peace or be steady with courage in such terrible situation. Instances like losing a tooth or getting stuck in a tornado/cyclone do happen in real life. Similarly getting involved in crippling road accidents or drowning in fast moving streams is also a fact of life. 

2. Objects enter into our consciousness through sound, touch, form (shape), taste, and smell (olfactory sense). Such objects (or things) wrap around human consciousness (mind) like powerful ropes or (unbreakable) shackles. O mind, how can such people with entanglements have any tranquility? In such circumstances, how can the mind be calm and steady to focus on prayer, meditation, or any worthwhile endeavor?

What is unnatural or perverse wisdom (cleverness)? Mistaking what is real to be false and believing some thing inherently unreal as real – that is indeed strange; the composer is gently hinting us the core problem. Identifying oneself with the physical body and not recognizing the ‘self’ as the real ‘oneself’ – that is the major blunder in our thinking. We also refer the ‘core self’ as ‘atma’. So, with such distorted thinking, how can we ever have any peace in life? How can the mind find any grip and steadiness in its pursuit? How can it focus?

3. Sri Sadasiva Brahmendra’s Swami’s guru was (is) Sri Parama Sivendra Saraswati (1539 – 1586 A.D.). The last stanza says thus: For those who discard (eschew) the yogic path of Paramahamsa Sivendra Swami, there is no respite in life here on the earth. However great they may be, the earthly carnal pleasures (borne out of the senses) are fleeting; there is no permanence to them. We have such powerful stories like Pururuva and Urvasi. Or, consider the story of Ahalya (wife of king Pradyumna) and Indra (from Yoga Vasistham as expounded by Sri Shanmukha Sarma). So, if one is entrapped in such transient pleasures there will not be peace. O mind, be watchful for such missteps and dangerous slippery path. In that path, O mind, you’ll not find peace or steadiness. Listen to the guru’s (here it refers to the afore mentioned esteemed Sri Sivendra Swami of Kanchi Mutt) gentle advice in these difficult complex matters. The complete lyrics and audio links were given in the previous post here. Copyright 2022 by the author 

 

English Translation of "ihame gani" Kirtana

Whether it is in the material world

Or

Whether it is in the supreme world

If I’ve plenty of bhakti on you, Hari

That’s enough

 

How does it matter?

Where I am born or

Where I exist?

If I can serve you at any place

That is ok

Be it in the Heaven or in the nether world

If I get your name

(If your name occurs to my mind)

That is enough

 

It is ok if I am a Lord or a lowly servant

If I can think of you in moments of

Molten heart

What if people praise

Or throw abuses (harsh words) at me

If I am your faithful servant –

That’s enough!

 

In this world (on this earth)

It is ok if I learn things

(If I become a scholar)

Still ok if I don’t acquire skills

If my mind captures your feet –

That’s enough (enow)

Splendorous (compassionate) Sri Venkatesa

Protect and guide me like this

Steadfastly hold me

ఇహమే గాని (కాని) యిక పరమే గాని

బహుళమై హరి నీపై భక్తే చాలు ||

ఎందు జనించిన నేమి ఎచ్చోటనున్న నేమి

కందువ నీ దాస్యము కలిగితే (కలుగుతే)  చాలు

అందు స్వర్గమేకాని అల నరకమే కాని

అందపు నీనామ నాకబ్బుతే చాలు ||

దొరయైన జాలు గడు దు(తు)చ్ఛపు బంటైన చాలు

కరగి నిన్ను దలంచ గలిగితే చాలు

పరులు మెచ్చిన మేలు పమ్మి దూషించిన మేలు

హరి నీ సేవా పరుడౌటే చాలు ||

యిల చదువులు రానీ యిటు రాక మాననీ

తలపు నీ పాదముల తగులితే చాలు

యెలమి శ్రీవేంకటేశ యేలితివి నన్ను నిట్టే 

చలపట్టి నాకు నీ శరణమే చాలు ||

Audio Links: ihame gani song

Dr. Balamuralikrishna's Rendition

(I first heard this song in a CD with Dr. Balamuralikrishna's vibrant voice. I think I bought it in New Jersey. Really it consists of seven gems of the choicest Annamayya compositions. It seems Sri Mohana Krishna accompanied the master as vocalist. Any errors, if any - they'll be corrected later through updates. Copyright 2022 by the author)