Sustaining Volunteering-Dispassionate Attachment

Once again this is a collection of my tweets in a fairly verbose manner since this doesn’t have limtations of number of characters like on Twitter

सक्ता: कर्मण्यविद्वांसो यथा कुर्वन्ति भारत |
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ||

saktāḥ karmaṇyavidvānso yathā kurvanti bhārata
kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham
Bhagavad Gita 3:25

As ignorant people perform their duties with attachment to the results, O scion of Bharat, so should the wise act without attachment, for the sake of leading people on the right path
Source of translation :

In context of Volunteering for the Fight against Covid19 Pandemic, what was initially thought as a short term battle, got extended wave after wave and as I write this we are already at the end of Year 2 and battling the 3rd wave (thankfully not so harsh like the 2nd wave). Original mobilisation was for just 2 months and it never seem to get over.

In an online talk to a collection of Civil Society, where I suggested a free-flowing Q&A model instead of a Lecture and then follow up questions. The first question I received was a interesting one. The participant wanted me to describe in a phrase (don’t know why this limit)- what can prevent Volunteering Fatigue, that would be natural due to unexpected extension of time devoted to a passionate cause, as against paid volunteering – My answer phrase was “Disapassionate Attachment” which is the essence of that particular verse from Srimad Bhagavad Gita. Everything else is subordinated to the Cause.

More often than not, especially in the current round of Volunteering, Young, energetic and passionate volunteers never needed any motivation as they are already inspired and self-fired. But those get fatigued are those who want to deliver perfection and fail.

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् |
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन्

na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām
joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan
Bhagavad Gita 3:25

The wise should not create discord in the intellects of ignorant people, who are attached to fruitive actions, by inducing them to stop work. Rather, by performing their duties in an enlightened manner, they should inspire the ignorant also to do their prescribed duties.

Whenever these inspirational gems talk to me about how to avoid failure in the task – I only request them not to aim for delivering perfect service, but aim to deliver acceptable service. Because what the beneficiary needs simply is unpredictable (COVID19 context)

Not all our stories ended up like in a fairy tale – but consolation is that it was not due to lack of effort. Not to let one setback paralyse because we then are letting down so many others waiting. Agreed we are not machines, but there is no choice but to move on.

Working in various verticals of my current efforts, establishing the basic framework and hand it over to the successor who can definitely do a better job than us to innovate and grow the vertical better to serve more people. Here, a mistake most leaders commit has to be discussed. Their inability to let go and trust the successor to do it better (there could be other reasons, but keeping it positive). Since it was conceptualised and executed first time by me, I always feel no one else can do that task as well as me (leave alone better). More often than not, a good capable leader is lost in the process because he/she is not available for any other task and occupied in something so mundane or routine by now, that anyone else could have done. As Chandan, one of the volunteers said, Once you weather the storm, leave it to someone to manage in calm waters. I have found some of them get fatigued in this situation. They assume they are in control of everything and get mentally tormented that in reality they are not in control of that situation. Fight against COVID19 was a cascading situation of this nature, even today. Letting go is an important achievement when you are in dispassionate attachment and helps avoid volunteering fatigue

I draw from my personal experience when I adopted this practice. Withdraw from the vertical once the assigned role of establishing framework is over (Dispassionate Attachment). In almost each Veriticals, my successor grew it in unimaginable scale (to be honest, I could not have done it at all)

The last round of volunteering was totally different model and found it was more enchanting. Zero Budget operation, Amorphous bunch of citizens coming together for a single cause – BeatTheVirus & slogan being WeWillWin, it came with horde of challenges. Navigating through unfriendly official system to deliver using the same system. Being amorphous itself brought some amount of unpredictability, with no formal organisation structure, one that emerged on its own during the course of operation (Swayambhu in action) and various pushes and pulls in different directions. But in the end DELIVERED

During the horrendous 2nd wave, it may not have ended well for some families but visible gratitude of people whom we touched, only reinforced the feeling that they did not give up on the world. When they say, Thanks for being besides us & making us realise not everything in this world is bad. It was personally very different this time. Losses were kind of certain – lost many of them known to me very well too, we were able to help some who emerged successfully from the havoc to come back and work with us.

With self fired young and enthusiastic Volunteers, only facilitative leadership works and best form in my opinion is Servant leadership. Transactional leadership is sure prescription for disenchantment. Show-how works better than know-how. Officialdom and bureacracy would well take note of the popular saying in QMS context, “Never end up having a system for documentation instead of a documented system”. One big mistake we do in the process of chasing a system it to create so much of documentation, most of them totally avoidable, that instead of working we had a team spending most of the time creating presentations and records. It is not about discipline or credit-chasing (young ones are smart they see it right away), look for method in madness especially in Unpredictable situation.

To add an important thing here- to avoid Volunteering Fatigue, consider Volunteering as a privilege not a favor we do to others. Reason why I had serious apprehensions about using the words like CoronaSainika or CoronaWarriors etc (though I plead guilty of using it many time myself)

In the context, Pujya Gurudev Sri Sri Ravishankar ji in 5 words said – “We Are Not The Doers“. What a lovely way to remain detached while remaining committed to the cause. Designations, hierarchy, results, even the organisation – nothing would matter once in this mode.

Thoughts of a fellow volunteer on org: I think this is the general phase of how it happens. Be it economy or any other thing, there is a phase of really good unselfish work, followed by growth, then peaks and due to vices and ego taking over, the downfall.

Signing off saying, Letting Go is not Giving Up, it is smart way to remain objectively detached (accepting that we are not the Doers) from outcomes, but ensuring there is no lack of effort.

Happy Volunteering

Bheemana Amavasya – Honoring both Prakruti & Purusha

Today is Amavasya (New Moon Day) of the month Ashada of Hindu Calendar, also the last day of the month. It is believed to be the day Lord Shiva was overcome by the devotion of Goddess Parvati and accepted her as his wife. It is celebrated as Bhimana Amavasya in Karnataka (and many other states). It is also referred to as Pati Sanjeevini Vrata or also as Jyothi Bhimeshwara Vrata. It is celebrated for the well being of all the males in a family.

Traditionally, two lamps are made of Red Clay (supposed to be made of Kalikamba) or Thambittu (Wheat Flour) – one symbolizing Lord Shiva and another Goddess Paravati who is considered the Supreme Mother and every other Devis as a form of Parvati. They are first installed on grains (typically Rice) facing east

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Traditional Red Clay Lamps replaced with Silver ones

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The Puja starts going by tying a Turmeric Root to the right lamp (one on the right as we face) that signifies Parvati. The puja installation also has Surya (Sun), Chandra (Moon) and Kumbha (Pot).

The lamps are then lit and 9 stranded Gejje Vastra, Gandha (or Sandal) is an essential offering used in this puja. The tambula includes 9 Betel leaves and 9 Betel Nuts (Bettada adike) and a coconut

Gowri dara (also called Rakshe) or Thread smeared with Turmeric paste (9 stranded with 9 knots for Married and 5 stranded with 5 knots for the unmarried) is placed along with Samagri. Granthi puja – for each Strand a puja is performed with an offering, which is subsequently tied by females of the family around their wrists.
Please note that there are variations depending on the region & family practices to the above

After the mandatory Ashotttara Puja of Lord Ganesh (to remove any obstacles), Lord Shiva & Parvathi is worshipped. Uma Maheshwara Ashtottara puja is performed and the Gowri dara is tied around the wrists.

All set. The main part of Puja done. Respects to this Lady
All set. The main part of Puja done. Respects to this Lady

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Daughter gets her Rakshe tied. Along with Blessings that None else can give her

Naivedya includes Karjura (Dates), Cosambari & other usual fruits. Traditional Kadubu filled with coins, staple food grains, & dry fruits is prepared (It is called Bandhara or Treasure Chest) to signify the wealth. Post puja this is placed on either side of the Threshold (Hosilu) and crushed with their elbows by the males of the family to signify abundant flow of material and spiritual wealth into the home.

Wife performs an Arati to her husband for health and long life.

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I get an Arti today 🙂

And then is the much awaited part of the festival – the food. Here is what was on offer at home today.

Traditional Fare, Except Pappad which is usually not made on this festival
Traditional Fare, (except Pappad & Fried Curded Chillies) which is usually not made on this festival

Items: Chitranna (Lemon Rice), Cosambari, Groundnut Chutney Pudi, Midi Uppinakayi (Tender Mango Pickles), Appala (Pappad), Majjige Menasinakayi (Fried Curded Chilly), Hoorna Saaru (Rasam), Kaayi Holige (Obbattu)

The Batting Begins :-)
The Batting Begins 🙂

(Now you know the secret of my figure)

The most important part is Jyothi Bhimeshwara Katha Shravana after the lunch. You can read the legend behind this festival and the story here (click on the link)

The holy month of Shravana begins tomorrow. May Lord Shiva’s blessings be showered in abundance on everyone. It is also launches month long Shravan maasa Rudra Pujas & Satsangs by the Art of Living Pundits (founded by His Holiness Pujya Gurudev Sri Sri Ravi Shankar) in various locations.

My friend Sindhu (@agnyaa on Twitter) has also blogged on Bhimana Amavasya

||Mrityunjaya Rudraya Neelakanthaya Sambhave
Amriteshaya Sarvaya Mahadevaya The Namaha||

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