Punyakoti to Arbudha – Secular Transformation

A request: Please read the Acknowledgement section without fail. Has an introduction to Nele Vasundhara, an exciting seva project

My earliest memory of this song, a part of the state’s oral tradition and a part of has been part of Kannada textbooks for decades, is listening to it with my brothers, crowding around our Old Murphy radio  when almost regularly it was broadcast on Akashavani (All India Radio) in the evenings. And when I reached Class 3 I pleasantly  discovered that it was part of  my Kannada Text and had to memorize the whole poem for my exams. Remember at that age even a 8-lined Sonnet is a Task, but part (syllabus pruned this 114 verse poem into some 40 stanzas) was something I looked forward to learn.

That is the charm this touching story of an encounter between Punyakoti (The Cow) and Arbhudha (the Tiger) it holds to anyone who has been educated in Karnataka or followed Kannada folk literature even in the passing. This epic folk song was immortalized by its inclusion in the filmy adaptation of  the noted Kannada Novelist Sri  SL Bhyrappa’s 1968 novel “Tabbali Neenade Magane” (Son, you have been orphaned). You can watch (and hear) the song below from Sri Sri Productions (This movie producer has no relation whatsoever to His Holiness Sri Sri Ravi Shankar or Art of Living 🙂 )

Though the original Poet of this popular Kannada folk song is  not known, noted Kannada and Sanskrit Scholar Prof DL Narasimhachar extracted and translated this ancient verse from the Sanskrit Epic Ithihasa-Samuchchya. 

I am including the Lyrics of the Original song (Partial and relevant to this piece) at the end of this piece, as we learnt for years more to serve as a record for the future & to preserve the original flavour of this touching verse-story which is under serious threat of Macaulization under the garb of Secularism. What is baffling is the academia doctoring scripts of ancient folk literature to nurture particular vote bank and political reasons and trying to pass it off as original. With passing years and knowing how every part of India’s history has been fudged and fiddled, I am sure a day will come when this “raped” version will be treated as Original. A worrisome trend, as most of our ancient texts would be changed by these left leaning intellectuals for whom anything traditional or cultural to Bharat is an anathema.  As it were, as I write this piece our children is being forced to learn a different version of this ancient verse if we don’t resist it now.

When I opened the Times of India (30th July 2013) newspaper this morning a headline screams – “Original version of Punyakoti will be back in books” Surprising part is attempt to convey that it is back to “Original Version” Reading the article further proves the headline that is contradictory. It conceded what is Original version (I have summarized below) & yet headline screams it is being changed back to Original.

First, what is this song about: A song which originally highlighted & propagates ingrained virtues of our Bharateeya culture of Sacrifice, Maternal bonding, Concern for other living beings & environment, Honesty and upholder of the Value “Truth is God” The song can be summarized thus:


Punyakoti a pious cow was accosted by a tiger named Arbudha who was not able to get a prey for more than a week & was extremely hungry. When he was about to pounce, helpless Punyakoti pleads to spare her till such time her hungry calf waiting for her is fed and swears by God and mother earth to return to be consumed by the tiger. What is critically conveyed in this verse is compassionate nature of the Tiger who despite being hungry was quite understanding of a mother’s plea.


Punyakoti, pious natured that she was, rushed to her calf, feeds it and explains that their earthly bonding is coming to an end as she has to keep the promise to return to the tiger to be killed and be its food. She also prays to her other cows  to take care of her to orphaned child. With a motherly concern, she gives her calf instructions on of how to carry herself in future, she returned to the forest and the death awaiting her. 


Arbudha was shocked at this honesty and sacrificing nature of Punyakoti and feels so remorseful and guilty for killing lot of helpless creatures. Tears rolling from his eyes, he spares Punyakoti saying that God would not spare  him if she killed a honest and helpless creation to satiate his hunger . He then seeks pardon from the God, for all the evil acts committed earlier and jumps off the cliff to get liberated.


Both Arbudha and Punyakoti thus are considered equally blessed and virtuous

This new version (which the Intelligensia is trying to pass off as original) is part of the Siddaramaiah led Congress government’s  efforts in the name of “desaffronising”  textbooks. An AHINDA (Minorities-Backward Classes-Dalits) version of the popular Kannada folk ballad ‘Govina Haadu’ is being proposed by the movement representatives  for inclusion in school lessons.

Poet-playwright K Y Narayanaswamy who has now penned the AHINDA version of Govina Haadu, titled Huliya Haadu, brazenly justifies it saying “The best way to counter a move is to make another version of the same move”.

What is worse and more damaging is that a litterateur, Sri KYN, who is supposed to protect the originality and essence of an ancient literary gem in existence from ancient times, is the prime mover to tamper with Kannada Literature.

In KYN version:  It is not a tiger, but a tigress who wants to feed her hungry cub, by claiming Punyakoti as prey. The cub persuades the tigress to let Punyakoti go feed her calf and return. In the end, the tigress and Punyakoti understand each other as mothers, and Punyakoti returns home. The tigress, however, is killed by the cowherd Kalinga, who shoots her while “hiding behind the Taati tree/like Sri Raama killed Vaali”.

KYN says, it now has a poignant ending with the tiger cub asking,  “A tiger that can eat grass/is not there in the world we see. Oh sisters and oh brothers, All you living, breathing beings, How can I live without hunting? Answer now, the cub’s call.”

The most inane justification came from Sri Dwarakanatha, the originator of  AHINDA movement, “Narayanaswamy balances out the forces of nature and takes into account the welfare of both the cow and the tiger. It reflects the cruelty of man, rather than criticise the animal kingdom.”

This is JUVENILE and DANGEROUS. This guy has no inkling of what Heritage or Literature means and decides what our children should study and how they study it. We cannot allow ignorant and self-serving political class to tamper with our Literature and obfuscate facts.

As I write, there is a move by people from the literaray field to bring an injunction and we should lend our support to them. 


Thanks to Sri Prashant Vaidyaraj (Click on links to reach his profile on Twitter and Facebook), a selflless volunteer with Nele Vasundhara (Click this link Introduction of the Organization)   for sharing photographs used in this blog. Coincidentally, Nele Vasudha girls and boys performed the Punyakoti Govina Hadu (Click link to watch the video of the performance, You will not regret it) during the valedictory function of their Summer camp.

Lyrics of the Song (In Kannada)

ಧರಣಿ ಮಂಡಲ ಮಧ್ಯದೊಳಗೆ
ಮೆರೆಯುತಿಹ ಕರ್ನಾಟ ದೇಶದೊಳಿರುವ
ಕಾಳಿಂಗನೆಂಬ ಗೊಲ್ಲನ ಪರಿಯನೆಂತು ಪೇಳ್ವೆನು

ಎಳೆಯ ಮಾವಿನ ಮರದ ಕೆಳಗೆ
ಕೊಳಲನೂದುತ ಗೊಲ್ಲ ಗೌಡನು
ಬಳಸಿ ನಿಂದ ತುರುಗಳನ್ನು
ಬಳಿಗೆ ಕರೆದನು ಹರುಷದಿ

ಗಂಗೆ ಬಾರೆ ಗೌರಿ ಬಾರೆ
ತುಂಗಭದ್ರೆ ತಾಯಿ ಬಾರೆ
ಪುಣ್ಯಕೋಟಿ ನೀನು ಬಾರೆ
ಎಂದು ಗೊಲ್ಲನು ಕರೆದನು

ಗೊಲ್ಲ ಕರೆದ ದನಿಯ ಕೇಳಿ
ಎಲ್ಲ ಹಸುಗಳು ಬಂದು ನಿಂತು
ಚೆಲ್ಲಿ ಸೂಸಿ ಹಾಲು ಕರೆಯಲು
ಅಲ್ಲಿ ತುಂಬಿತು ಬಿಂದಿಗೆ
ಸತ್ಯವೇ ಭಗವಂತನೆಂಬ ಪುಣ್ಯಕೋಟಿಯ ಕಥೆಯಿದು 

ಹಬ್ಬಿದಾ ಮಲೆ ಮಧ್ಯದೊಳಗೆ
ಅರ್ಭುತಾನೆಂದೆಂಬ ವ್ಯಾಘ್ರನು
ಅಬ್ಬರಿಸಿ ಹಸಿ ಹಸಿದು ಬೆಟ್ಟದ
ಕಿಬ್ಬಿಯೊಳು ತಾನಿದ್ದನು

ಸಿಡಿದು ರೋಶದಿ ಮೊರೆಯುತಾ ಹುಲಿ
ಗುಡಿಗುಡಿಸಿ ಭೋರಿಡುತ ಚಂಗನೆ
ತುಡುಕಲೆರಗಿದ ರಭಸಕಂಜಿ
ಚೆದರಿ ಹೋದವು ಹಸುಗಳು

ಪುಣ್ಯಕೋಟಿ ಎಂಬ ಹಸುವು
ತನ್ನ ಕಂದನ ನೆನೆದುಕೊಂಡು
ಮುನ್ನ ಹಾಲನು ಕೊಡುವೆನೆನುತ
ಚೆಂದದಿ ತಾ ಬರುತಿರೆ

ಇಂದೆನಗೆ ಆಹಾರ ಸಿಕ್ಕಿತು
ಎಂದು ಬೇಗನೆ ದುಷ್ಟ ವ್ಯಾಗ್ರನು
ಬಂದು ಬಳಸಿ ಅಡ್ಡಗಟ್ಟಿ
ನಿಂದನಾ ಹುಲಿರಾಯನು
ಸತ್ಯವೇ ಭಗವಂತನೆಂಬ ಪುಣ್ಯಕೋಟಿಯ ಕಥೆಯಿದು

ಮೇಲೆ ಬಿದ್ದು ನಿನ್ನನೀಗಲೆ
ಬೀಳಹೊಯ್ವೆನು ನಿನ್ನ ಹೊಟ್ಟೆಯ
ಸೀಳಿಬಿಡುವೆನು ಎನುತ ಕೋಪದಿ
ಖುಳ್ಳ ವ್ಯಾಘ್ರನು ಕೂಗಲು

ಒಂದು ಬಿನ್ನಹ ಹುಲಿಯೆ ಕೇಳು
ಕಂದನಿರುವನು ದೊಡ್ಡಿಯೊಳಗೆ
ಒಂದು ನಿಮಿಷದಿ ಮೊಲೆಯ ಕೊಟ್ಟು
ಬಂದು ಸೇರುವೆ ನಿಲ್ಲಿಗೆ

ಹಸಿದ ವೇಳೆಗೆ ಸಿಕ್ಕಿದೊಡವೆಯ
ವಶವ ಮಾಡದೆ ಬಿಡಲು ನೀನು
ನುಸುಳಿ ಹೋಗುವೆ ಮತ್ತೆ ಬರುವೆಯ
ಹುಸಿಯ ನಾಡುವೆ ಎಂದಿತು

ಸತ್ಯವೇ ನಮ್ಮ ತಾಯಿ ತಂದೆ
ಸತ್ಯವೇ ನಮ್ಮ ಬಂಧು ಬಳಗ
ಸತ್ಯ ವಾಖ್ಯಾಕೆ ತಪ್ಪಿ ನಡೆದರೆ
ಮೆಚ್ಚನಾ ಪರಮಾತ್ಮನು
ಸತ್ಯವೇ ಭಗವಂತನೆಂಬ ಪುಣ್ಯಕೋಟಿಯ ಕಥೆಯಿದು 

ಕೊಂದು ತಿನ್ನುವೆನೆಂಬ ಹುಲಿಗೆ
ಚೆಂದದಿಂದ ಭಾಷೆ ಇಟ್ಟು
ಕಂದ ನಿನ್ನನು ನೋಡಿ ಹೋಗುವೆ
ನೆಂದು ಬಂದೆನು ದೊಡ್ಡಿಗೆ

ಆರ ಮೊಲೆಯನು ಕುಡಿಯಲಮ್ಮ
ಆರ ಸೇರಿ ಬದುಕಲಮ್ಮ
ಆರ ಬಳಿಯಲಿ ಮಲಗಲಮ್ಮ
ಆರು ನನಗೆ ಹಿತವರು

ಅಮ್ಮಗಳಿರಾ ಅಕ್ಕಗಳಿರಾ
ಎನ್ನ ತಾಯೊಡ ಹುಟ್ಟು ಗಳಿರಾ
ಕಂದ ನಿಮ್ಮವನೆಂದು ಕಾಣಿರಿ
ತಬ್ಬಲಿಯನೀ ಕರುವನು

ಮುಂದೆ ಬಂದರೆ ಹಾಯಬೇಡಿ
ಹಿಂದೆ ಬಂದರೆ ಒದೆಯಬೇಡಿ
ಕಂದ ನಿಮ್ಮವನೆಂದು ಕಾಣಿರಿ
ತಬ್ಬಲಿಯನೀ ಕರುವನು
ಸತ್ಯವೇ ಭಗವಂತನೆಂಬ ಪುಣ್ಯಕೋಟಿಯ ಕಥೆಯಿದು 

ತಬ್ಬಲಿಯು ನೀನಾದೆ ಮಗನೆ
ಹೆಬ್ಬುಲಿಯ ಬಾಯನ್ನು ಹೋಗುವೆನು
ಇಬ್ಬರಾ ಋಣ ತೀರಿತೆಂದು
ತಬ್ಬಿಕೊಂಡಿತು ಕಂದನ

ಗೋವು ಕರುವನು ಬಿಟ್ಟು ಬಂದು
ಸಾವಕಾಶವ ಮಾಡದಂತೆ
ಗವಿಯ ಬಾಗಿಲ ಸೇರಿನಿಂತು
ತವಕದಲಿ ಹುಲಿಗೆಂದಿತು

ಖಂಡವಿದೆಕೋ ಮಾಂಸವಿದೆಕೋ
ಗುಂಡಿಗೆಯ ಬಿಸಿ ರಕ್ತವಿದೆಕೋ
ಚಂಡ ವ್ಯಾಘ್ರನೆ ನೀನಿದೆಲ್ಲವ
ನುಂಡು ಸಂತಸದಿಂದಿರು

ಪುಣ್ಯಕೋಟಿಯ ಮಾತ ಕೇಳಿ
ಕಣ್ಣ ನೀರನು ಸುರಿಸಿ ನೊಂದು
ಕನ್ನೆಯಿವಳನು ಕೊಂದು ತಿಂದರೆ
ಮೆಚ್ಚನಾ ಪರಮಾತ್ಮನು

ಎನ್ನ ಒಡಹುಟ್ಟಕ್ಕ ನೀನು
ನಿನ್ನ ಕೊಂದು ಏನ ಪಡೆವೆನು?
ಎನ್ನುತಾ ಹುಲಿ ಹಾರಿ ನೆಗೆದು
ತನ್ನ ಪ್ರಾಣವ ಬಿಟ್ಟಿತು
ಸತ್ಯವೇ ಭಗವಂತನೆಂಬ ಪುಣ್ಯಕೋಟಿಯ ಕಥೆಯಿದು 

ಪುಣ್ಯಕೋಟಿ ನಲಿದು ಕರುವಿಗೆ
ಉಣ್ಣಿಸೀತು ಮೊಲೆಯ ಬೇಗದಿ
ಚೆನ್ನ ಗೊಲ್ಲನ ಕರೆದು ತಾನು
ಮುನ್ನ ತಾದಿಂತೆಂದಿತು

ಎನ್ನ ವಂಶದ ಗೋವ್ಗಳೊಳಗೆ
ನಿನ್ನ ವಂಶದ ಗೊಲ್ಲರೊಳಗೆ
ಮುನ್ನ ಪ್ರತಿ ಸಂಕ್ರಾಂತಿಯೊಳಗೆ
ಚೆನ್ನ ಕೃಷ್ಣನ ಭಾಜಿಸಿರಿ

ಈವನು ಸೌಭಾಗ್ಯ ಸಂಪದ ಭಾವ ಜಾತಿಪ ಕೃಷ್ಣನು 

The Hindi version of this Amazing Song rendered by Mohammed Rafi is below

Nagara Panchami – Revering the Nature

An exceptional feature of being a Bharateeya which makes me extremely proud of being one is integral part of our Dharma which mandates revering every aspect of Nature. We revere cows as “Gomata (Mother)” and snakes as Nagadeva (Snake God), Elephant (as Ganesh), Monkey (as Hanuman) and so on. Similarly trees like Banyan, Neem, Peepal, Bel are also worshipped. Rivers are humanized and worshipped. Even natural elements like the fire, the water, the wind, all are considered as God and there is an inherent acceptance that  life cannot be sustained without the power of these elements.

This forms basic tenets of tradition of Nature Worship. In line with this tradition is the celebration of Naga Panchami. Panchami is the 5th day in the Waxing phase of Holy month of Shravana (after the Amavasya, the New Moon). This day is dedicated to worship of Snake God, Nagadeva (Cobra) – where feasible to live ones or images/idols representing them.

It is believed that Snakes are the saviours of human race from the wrath of demons and also, that the earth is balanced on the head of on Shesha Naga.

अनंतं वासुकिं शेषं पद्मनाभं च कम्बलम् | 
शंखपालं धार्तराष्ट्रं तक्षकं कालियं तथा || 
एतानि नवनामानि नागानां च महात्मनाम् | 
सायंकाले पठेन्नित्यं प्रातः काले विशेषतः || 
तस्मै विषभयं नास्ति सर्वत्र विजयी भवेत् || 

(Above transliteration is courtesy: @udgeetha)

The Naga Dosha Nivarana Mantra above indicates 9 prominent Cobra snakes that are mentioned in our Puranas that are to be worshipped are Anant, Vasuki, Shesh, Padma, Kambal, Karkotak, Kalia, Aswatar, Takshak, Sankhpal, Dhritarashtra and Pingal. Some Indologists also have proven that these were not snakes but Kings of Naga Clan.

Nagas, rulers of the Patala-Loka (the nether world) were offsprings of Kashyapa born through his 3rd wife Kadru who had a running feud with Vinata, the second wife (whose offpring was the Eagle-King, Garuda, the nemesis of Nagas) Kadru challenged Vinata to a contest wherein the stakes were lifelong bondage of the loser to the winner. In order to ensure a win, Kadru asked her offsprings to fix this challenge which was promptly refused, upon which Kadru was riled and cursed the offspring to a fiery death in the sacrificial fire (yagna). In order to redeem this curse, Sage Kashyapa advised Nagas to approach Bhoodevi by worship of Goddesses in Sri Chakra – Raja Rajeshwari and Gayatri.

Bhoodevi was pleased with their devotion and teaches them the Sri Chakra Moola Mantra in order to get protected from the elements of the Earth’s nature – cold, heat, rains, storms, vagaries of seasons and other hostile elements. This gave power to the snakes who had to surface to earth from the Nether-world which was a more natural habitat for them.

It is believed that this mantra deeksha was done by Bhoodevi (Mother Earth) to the Nagas on 5th day (Panchami) of Shravana Maasa, in Varsha Ruthu and thus dedicated to worship of Nagas. It is also believed that Kaliya snake was conquered and redeemed by Lord Krishna on this day

Many of the traditions especially in the South India is related to the events during the churning of the ocean for sake of the celestial Nectar, Amrutha. Snake King Vasuki offered himself as a rope to churn the ocean with Mount Mandara. King Vasuki’s body was totally bruised, and as a mark of gratitude for the service it rendered, the Devas apply the paste of Ghee, Milk, Rice and Wheat Flour on the bruises for healing and it is this result of this good karma of King Vasuki that made the Nagas eligible to receive the blessing of this Moksha (redemption) Mantra.

This was the day thatalso brought reconciliation between Garuda and his cousins, Nagas and hence many time referred to as Garuda Panchami too

The rituals (as followed by my family – narrated by Aparna, my wife)

The festival is also called as Odahuttidavara habba (festival celebrating siblinghood). The primary deity worshipped is Lord Subramanya, the protector of Snakes and Lakshmi Narasimha (who gives the boon to Subramanya to protect the Snakes). A mandatory oil bath without use of any kind of shampoo, shikhekai (soapnut powder) is the order of the day. Till such time the puja (vrata) is completed nothing is consumed.


Immediately after the bath, the females of the family visit nearest Antihill (abode of Snake god) and peform puja and offer milk. They then pray Lord Subramanya’s Incarnation (Indian King Cobra) for the well-being of their brothers and their families. They collect the soil from the anthill and return home to continue with their vrata (puja) at home.

With the soil from anthill, a symbolic anthill and an idol of snake is created which forms the object of home worship. The prescribed flower for this worship is Kedige (Ketaki or Screw pine) and Tamarind (Hunisekayi). The other offering include raw Milk, Gejjevastra, Arishina/Turmeric powder, Kumkuma and soaked Bengal gram.

Kedige (Ketaki) Pushpa

With raw Tambittu (dish made of rice), a cup and a cradle is prepared and installed along with the anthill and idols. The other important item is Chigalu Unde – made of Tamarind(Hunisekayi), Jaggery(Bella) and Black Sesame (Yellu). Chigali and Tambittu prepared is offered as Naivedya(offering to God).

Click on the image for Tambittu Recipe
Click on the image for Chigali Unde Recipe

Another important thing to note is that Sesame Seeds Rice used for these dishes will be used raw i.e, it will neither be roasted nor cooked. Fried items are not prepared on this day (though the recipe indicates a process of frying)

A decorative rangoli of Snakes are drawn around this temporary sanctum and then the puja is performed.

Naga Panchami Rangoli

The women pray for the wellbeing & prosperity of their brothers. They immerse a flower in the leftover milk and apply it on their brothers’ back perform Arathi for their wellbeing. Gifts are also exchanged.

This is considered almost a Raksha Bandhan for Kannadigas (and probably Telugu too)

Some Pictures shared by Sindhu (Agnyaa)

Post Abhisheka (Called Thani Yereyudu)
Kari Naga, Mari Naga and on the right is Battalu (Bowl) and Thottilu (Cradle)


In the Eyes of a Potter (Bhakta Kumbara)


A bit philosophical this evening. Was watching the video of Commentaries on the Bhakti Sutras of Narada by my beloved Master, HH Sri Sri Ravishankar. No, I am not going to redo the commentary here (nothing beats the style in which it is delivered – suggest everyone should watch this set of 14 VCDs – it is a good pastime, the commentaries delivered in His Characteristic Humour at the same time Rich with knowledge). However this blog entry is related to something that I did a couple of weeks ago (I wrote down 2 blogs subsequent to this incident though). Excuse me if my diary looks haphazard with utter disregard to Chronology.

On another of my favourite blogsite, a fellow blogger wanted lyrics of an All-time Hit Song, sung by Sri PB Srinivas for a movie called Bhaktha Kumbara (The Devoted Potter). PBS has special place in my hearts, for one he is a regular furniture in the Drive-in Woodlands Restuarant, Chennai sipping his endless supply of favourite Filter Coffee with his trademark Hat and a black coat. With reams of old newspaper on the table, he is busy penning new verses (these days he is a good lyricist) apart from exhausting the cup of coffee. Coming back to the song, it goes with the Title, “manava dehavu mULe mAmsada taDike

While I was contemplating on nothing in particular, suddenly hummed this song the lyrics of which I recently posted to the fellow blogger (it was quite fresh in my minds). This was a song which was thoughtlessly sung by me since when I was a kid, but today when I hummed it I was touched by the profound purport of each and every word in that song.

The stanza below means that the body is just a lump of flesh and bones and as long as you breathe, why be with the attitude of Me, Mine, and the moment the breathing stops, it is crematorial rites. Then why be so self seeking materialism (feverish desire) for the sake of this decaying body that would be consigned to the earth.

“usiraaDuva thanaka naanu nannadhemba mamakara
nintha maru galigeye masaNadhe samskaara,
maNNali berethu, mellage koLethu, mugiyuva dehake vyamohaveke?”

The gist of the song is – unlike any other so called lowly living beings, human body has some value only as long as Prana (breath) is present. The moment human body stops breathing , it becomes useless (while part of many other animals find lot of uses even after they die, ivory of the elephant, wood from the trees, hide of animals like buffaloes and cows that goes into making leather etc). Human body is disposed at the earliest (traditionally before sunset). It is only when the light of life glows in the body that it has any charm, after that even the closest of the relative (wife, children) refer to it only as a Body. What a depth these words carry, isnt it? Are we acting so petty or mean to maintain this piece of flesh? Degrading everything around us that made us in the first place.

The song goes on to say, we came into the world nude, we will go from the world nude and from the time or arrival to the time of departure (between life and death) it is darkness. So brighten you life by immersing yourself devoted to the Lord.

baruvaaga beththale hoguvaaga bethethale
bandu hOguva naduve bari kaththale
bhaktiya belaku baaLige beku
mukthige vittalana kondadad beku

The couple of stanzas excerpted here touched me to the core. The purport can’t come out in toto in my translation (the reason why I reproduced it in Kannada for those who know the language) Food for thought. The inimitable rendition of the song by Sri. PBS made it even more profound (just heard it online once again). Upon specific request from HH Sri Sri Ravishankar, Sri PBS rendered this song, in the whole world’s view (25 million converged in Bangalore during the 3 days and millions more watched it live on TV or Webcast), during the final day of the Silver Jubiless Celebrations of the Art of Living in Bangalore.

It now has changed my perspective and outlook to life in general  (atleast in this present moment). Put down this thought to reflect sometime later even if things settle down and it probabily becomes a memory tomorrow and out of my active thoughts! But the Truth expressed by the poet in this Verse is real and eternal too.

You can watch the video and hear it in Sri PBS Voice