Dark Horse - Katy Perry - The Lord describes describes the sacrifice, the steps and the benefits of falling in love with HIM.

Song: Dark Horse

Artist:  Katy Perry

Youtube Link to the Song:  https://www.youtube.com/watch?v=0KSOMA3QBU0

Background of the Song:  The Lord describes the sacrifice, the steps and the benefits of falling in love with HIM.

Summary of the Song:  

• You will come to me either way – via physical death or death of the ego.  But, choose it carefully, as I am the substratum, who is capable of anything and everything
• Make me as the only goal (surrender) in the life (You will experience bliss).  Due to ignorance, don’t make me as your enemy as the law catches hold of you. 
• If you decided to love me, make sure you know what you are aspiring for.  I am like a perfect storm, once you are mine, your individuality is lost.  You won’t be able to go back once you are mine.
• (You may ask what would I gain with this kind of love)?  Mark my words.  This is an eternal love that makes you to revel in bliss.  You will be just you are (as me) without carrying the burden of the individuality or ego (a bird without cage or limitation) to become something.  Heaven is here and now (down to earth).   If you decided to walk away, contemplate on the benefits; it clearly beats any other benefits you would receive through objects.
• Either me or this eternal love is not for away from you (It is in the palm of your hand).  You simply have to recognize me in you and all.  But, to recognize me, you have to give up all your identifications.  Give up all the identifications to me, all to me, give it all to me. 

Legend:        Spiritual Contemplation                                     Original Song                                  

‘You can reach me in two ways.  Externally you come to me via death and internally via the death of the ego.   This song is primarily about the death of the ego.   But before you decided to come you better choose carefully.  I am the substratum, the creator as well as the creation.   I am capable of anything and everything.  In that sense you should be able to accept me as I am at all times.

I knew you were
You were gonna come to me
And here you are
But you better choose carefully
‘Cause I, I’m capable of anything
Of anything and everything

‘Once you have decided to come to (love) me, you have to have only one goal that is reaching me.  You cannot have me as one of the main goals in your life.  Specifically, don’t make me as your enemy as you will unconsciously get punished by the laws of creation.  Here enemy represents the ignorance.  The ignorance of not knowing one’s own Self, which is me. 

Make me your Aphrodite
Make me your one and only
But don’t make me your enemy, your enemy, your enemy

‘If you have decided to love me, make sure you know what you are aspiring for.  This requires a lot of courage of conquering oneself (ego).  Do you dare to do this?  It is not similar to worldly love, where you have an option to withdraw at any time.  I am like a dark horse, which is unexpected type of acquisition.  In the worldly love, you still retain your individuality; have your own agenda, likes and dislikes.  But I am like a perfect storm, once you are mine, your individuality is lost, you cannot have your own agenda, likes and dislikes.  You won’t be able to go back once you are mine.

So you wanna play with magic
Boy, you should know what you're falling for
Baby do you dare to do this?
Cause I’m coming at you like a dark horse
Are you ready for, ready for
A perfect storm, perfect storm
Cause once you’re mine, once you’re mine
There’s no going back

‘But you may ask what you would again once you lose your individuality.   As mentioned earlier, this love is different from the worldly love.  Worldly love requires objects and thoughts.  The external objects are subject to change and perish one day.  Because of these characteristics you may find the love changes time to time and may leave you empty handed when that love is lost. 

Mark my words!  I am eternal and thus it will be an eternal love. This love makes you to revel in bliss, which is not derived by the contact with objects and thoughts.  You will experience the love as you are.  Because you and I aren’t different, we are one and the same.  God is Love, and you are nothing but Love.  You will be just you are (as me) without carrying burden of the individuality or ego (a bird without a cage or limitation) to become something.  Heaven is here and now, not after physical death (down to earth).  Since you are getting the eternal love, bliss and peace, it is the best you can ask for.  If you decided to walk away thinking that you may lose your individuality, don’t do that.  Contemplate on the benefits; it clearly beats any other benefits you would receive through objects.

Mark my words
This love will make you levitate
Like a bird
Like a bird without a cage
But down to earth
If you choose to walk away, don’t walk away

‘Either me or this eternal love is not for away from you (It is in the palm of your hand).  Since I am the creator as well as the creation, you are within the realm of me you simply have to recognize me in you and all.  But, to recognize me, you have to give up all your identifications.  Give up all the identifications to me, all to me, give it all to me. 

It’s in the palm of your hand now baby
It’s a yes or no, no maybe
So just be sure before you give it all to me
All to me, give it all to me

‘If you have decided to love me, make sure you know what you are aspiring for.  This requires a lot of courage of conquering oneself (ego).  Do you dare to do this?  It is not similar to worldly love, where you have an option to withdraw at any time.  I am like a dark horse, which is unexpected type of acquisition.  In the worldly love, you still retain your individuality; have your own agenda, likes and dislikes.  But I am like a perfect storm, once you are mine, your individuality is lost, you cannot have your own agenda, likes and dislikes.  You won’t be able to go back once you are mine.

So you wanna play with magic
Boy, you should know what you're falling for
Baby do you dare to do this?
Cause I’m coming at you like a dark horse
Are you ready for, ready for
A perfect storm, perfect storm
Cause once you’re mine, once you’re mine
There’s no going back

Adiye Adiye - Tamil Song from the movie Kadal - The attitude, feelings and experiences of a disciple who have surrendered to the Guru

Movie: Kadal 

Song: Adiye Adiye

Youtube Link to the Song: https://www.youtube.com/watch?v=jpx91RTrs2M

Background of the Song:  This song is a love song between Gautham Karthik and Thulasi Nayar in the Tamil movie Kadal.  Even though this song is meant to be a Love song between the hero and heroine in the movie, from a spiritual context, it really fits into the characteristics of a disciple towards the Guru.  This song depicts the attitude, feelings and experience of a disciple, in a sequence of steps, who have surrendered to the Guru.    The song is written by Madhan Karky.  The music by A R Rahman eloquently describes the temperament of the disciple.  The singer Sid Sriram expresses the heart and soul of the disciple beautifully.  The following points are the highlight of this song.

• A disciple surrenders to a Guru and gets initiated and his limited mind opens up.
• The surrendered disciple asks the Guru where he is taking him to.
• The surrendered disciple says that he couldn't figure out the Samsara and will follow him like a kid goat.
• Guru says to him "YOU ARE THAT (BRAHMAN)" and disciple wonders about this impossibility
• Disciple is frightened by his own mental impressions (vasanas)
• But by Guru's grace he transcends (some of) them
• Now, the disciple says to Guru now I understand that you are taking me to my liberation
• Disciple explains how Guru has helped him to experience the Truth
• Disciple asks the Guru, but after coming out of the experience and if I go back to the old ways (unable to keep it permanent), will you leave me struggling?
• The Disciple will continue to follow the Guru until he is liberated.

Legend:        Spiritual Contemplation                   Transliteration                                  

'The disciple surrenders to Guru, Guru initiates the disciple and as a result his limited mind is opened

மனச தொறந்தாயே நீ

எங்க இருந்து வந்தாயோ நீ

manasa thoranthaye nee

engirinthu vanthaayo nee

'Since the disciple has surrendered he asks the Guru, where HE is taking him, the answer comes in later lines

அடியே அடியே

என்ன எங்க நீ கூட்டிப் போற

அடியே அடியே

எங்க நீ கூட்டிப் போற

என்ன எங்க நீ கூட்டிப் போற

adi ye adi ye

enna enge nee kootti pora?

adi ye adi ye

enge nee kootti pora?

enna, enge nee kootti pora?

'Similar to Pallankuzhi game, I do not understand the path of this Samsara that has many twists, turns and rules (karmic law, pavam & punniyam, dharma & adharma, right & wrong).  I tried my best and failed. I am imperfect and have erratic behaviors.   I am sure you can save me.  I have surrendered to you.  So I am following you like a kid goat

பல்லாங்குழி பாத புரியல

உன்ன நம்பி வாரேனே

இந்த காட்டுப் பய ஒரு

ஆட்டுக் குட்டி போல உன் பின்னே சுத்துறனே (2)

pallaankuzhi paadha(i) puriyala

onna nambi vaareney

indha kaattu paya oru aattukutti pola

u(n) pinne suthureney  (2)

'Since the disciple has surrendered, he asks the Guru, where HE is taking him, the answer comes in later lines

அடியே அடியே

என்ன எங்க நீ கூட்டிப் போற

adi ye adi ye

enna enge nee kootti pora?

'Hey Guru, where are you from?  You are saying, I do not have limitations and “YOU ARE THAT (BRAHMAN)”.  Is that possible? This is similar to asking a fish to fly by just drawing wings to it.  People around me reminds about my limitations all the time, but you are saying I am the substratum itself, without limitations, where are you from (are you crazy)?    

மீன தூக்கி ரெக்க வறஞ்ச

வானம் மேல நீ வீசி எறிஞ்ச

பறக்கப் பழக்குறியே

எங்கிருந்து வந்தாயோ நீ

meena thooki rekka(i) varanja

vaanam mele nee veesi yerinja

parakka pazhakkuriye

engarunthu vanthayo nee

'Since the disciple has surrendered he asks the Guru, where HE is taking him, the answer comes in later lines

அடியே அடியே

என்ன எங்க நீ கூட்டிப் போற ( 2 )

adi ye adi ye

enna enge nee kootti pora? (2)

'You have shown me how to see my own vasanas (mental impressions) (Refer to Siva Puranam by Manickavasagar and Abirahmi Andhadhi by Abirahmi Pattar).  When I watch how these mental impressions put me into compulsive actions and they frighten me because I am bound by that. 

கண்ணால கண்ணாடி செஞ்சு

என் அச்சத்த காட்டுறியே

kannaala kannaadi senju

en achaththa kaatturiye

But by your grace, you are removing the vasanas without trace, revealing the pure heart

என் தூசி துரும்பெல்லாம் தட்டி

உள்ளம் வெள்ளை அடிக்கிறியே

en thoosi thurumbella(m) thatti

ullam vellai adikkiriye

'Since the disciple has surrendered he asks the Guru, where HE is taking him, the answer comes in next lines

அடியே அடியே

என்ன எங்க நீ கூட்டிப் போற ( 2 )

adi ye adi ye

enna enge nee kootti pora? (2)    

'Here the disciple answers where the Guru is taking him.  Guru is taking away from Samsara to Liberation. It is like joining the earth to the SKY through rainbow.  Only you can do this. 

ஒ பூமி விட்டு சொர்கத்துக்கு

நீ வானவில்லில் பாத விரிச்ச

oooh bhoomi vittu sorgathukku

nee vaanavillil paadha(i) viricha

'How does the Guru do that?  The disciple has surrendered his mind and constantly contemplates on Guru and follows him like a kid goat. With the grace of the Guru, the mind becomes strong like a tight rope.  When they are simply lose threads it cannot be useful.  But when these threads are joined to form a tight rope it become useful utilitarian to lift something.  Similarly, when the mind is scattered in many directions then it cannot concentrate.  But with a single thought of Guru the mind is strengthened and the disciple experiences the Truth and the Guru takes him towards liberation. 

மனசக் கைறாக்கி

இழுத்து போறாயே நீ

manasak kayiraakki

izhuthu poraaye nee

'Even after experiencing the Truth, the mind may slip away and dwell in Samsara, until Sahaja Samadhi is reached. If that happens will you leave me Guru? (Refer to Kaivalya Naveneedam verse, Guru’s response where the disciple asks the Guru what he can offer to Guru for making him to realize the Truth and Katha Upanishad – Chapter 2, Section 3 verse 11).

சொர்க்கம் விட்டு பூமி வந்தால்

மீண்டும் கிழக்கில் சூரியன் வந்தால்

நான் விழிச்சு பார்க்கையில

கலைஞ்சு போவாயோ நீ

sorga(m) vittu bhoomi vandhaal

meendu(m) kizhakkil sooriyan (va)ndhaal

naan vizhichu paakayile

kalanju povaaayo nee

The answer is not given in the above song.  Obviously, the disciple has tasted the nectar and would be following the Guru like a kid goat until the liberation is attained.

Gangai Aattril Nindru Kondu - Tamil Song from the movie Aayiram Nilave Vaa - Not recognizing that I am (devoid of body and mind) the substratum, consciousness and bliss, we search for the stable ground, knowledge, peace and joy externally

Movie: Aayiram Nilave Vaa

Song: Gangai Aattril Nindru Kondu

Youtube Link to the Song:  https://www.youtube.com/watch?v=RNK9akd_Xu8

Background of the Song:  Not recognizing that I am (devoid of body and mind) the substratum, consciousness and bliss, we search for the stable ground, knowledge, peace and joy externally.   We either take the world as real or ignore the truth uttered by the seers.  The end result in either case is the disappointment.    

Summary of the Song:  

• Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.   
• Ignorant of the above true knowledge, where else can I go in search of this knowledge? 
• Without the recognition that I am (devoid of body and mind) the whole, I will be leading an ignorant life. 
• Since the world is temporal, I find nothing can be trusted.  There is no truth in it, all are nothing but deception. I find that truth seers’ utterances are deception.   However, by not paying the attention to the eternal substratum (which is the true “I”), I have concluded there is no eternal reality, the eternal reality is a myth or false. 
• Since I have identified with the temporal existence (body and mind), it deceives me.  As a result, I fail to recognize the truth. 
• This constant struggle of trying to fulfill the requests body and mind (begging outside) left me the scar of feeling empty inside or unending sadness.  When this constant struggle will come to an end?  This can come to an end only after recognizing the true "I".
• When my attention is taken away from the substratum, I get abducted (entangled) by the world.  Once I am abducted, unless and until I recognize that I am (devoid of body and mind) the substratum, I remain strangled in the world. 
• If I take this world as real, then it will give me a false hope that only external things will make me happy.  On the other hand, if I doubt the truth uttered by the spiritual seers, my path to experience bliss is closed.  In either case (taking the world as real or ignoring the truth), the disappointment is the same. 

Legend:  Transliteration                 Literal Meaning                 Spiritual Contemplation

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

கண்ணை மூடி காட்சி தேடி இன்னும் எங்கே செல்வாள் இவள்

Kannai moodi kaatchi thedi Innum enge selvaal ival

With the eyes closed, in search of sight, where else can she go?

Spiritual Contemplation

There are three eyes in me as it were?  Each one is subtler than the prior.  The first eye is the physical eye, which helps me to see the objects outside using external light.  The second eye is the mental eye (mind), which can visualize many objects and places without being there, as well as in the absence of external light.  The third eye is the existence itself.  Without existence (eye of all) neither the mental eye or physical eye can work.   This existence is the God, Truth (true knowledge), Being, Self, Atman, True “I”.  This existence cannot be observed through physical or mental eye, but can be experienced, as I am none other than the existence itself (I am THAT). 

Where am I trying to search the God, without recognizing this true “I” (the God, the eye of all) within me?  Ignorant of this true knowledge (eyes closed), where else can I go in search of this knowledge? 

தன்னயே தான் நம்பாது போவதும் ஏன் பேதை மாது

Thannaiye dhaan nambaadhu Povadhum yen pedhai maadhu

Without believing hereself, this ignorant lady leads her life

Spiritual Contemplation

I do not recognize that I am the whole and complete.  Due to ignorance, I identify with the body and mind.  With that ignorance, the limitation is inevitable.  To fulfill this limitation, I constantly try to accumulate and get rid of things from outside.  But, no matter how much bigger the accumulation or reduction is, I always come short as an unfulfilled “I”.  This ignorance can be rooted out by simply recognizing that I am the whole and complete (I am not the body or mind) there is nothing to add (accumulate in the form of desire) or subtract (remove something that causes fear to me).  Without this knowledge (recognition of I am the whole), I will be leading an ignorant life. 

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

பொய் போலவே வேஷம் மெய் போட்டது அந்த மெய்யே பொய்யாய்க் கொண்டாள்

Poi polave vesham mei pottadhu Andha meiye poiyaai kondaal

The truth disguised itself as the false.  She took that truth as the false.

Spiritual Contemplation

All the things in the world rise from a single substratum, which does not rise and subside.  Moreover, whatever that rise from the substratum can be nothing but substratum.  But anything that rises eventually subsides at some point of time.  This includes the individual I, which believes the truth as false.  Anything that rises and subsides can be defined as the temporary existence, which is subjected to constant change.  

In other words, this substratum disguised itself as those temporal objects (or maya or illusion), which rises and subsides in the same substratum (similar to waves in the ocean).  As such, all things are being temporal or impermanence, it is impossible to have permanent bliss.  Since the world is temporal, I find nothing can be trusted.  There is no truth in it, all are nothing but deception.

However, by not paying the attention to the eternal substratum (which is the true “I” or the water/ocean), I have concluded there is no eternal reality, the eternal reality is a myth or false. 

நூறாயிரம் சாட்சி யார் கூறினும் அவை எல்லாம் வேஷம் என்றாள்

Oar aayiram saatchi yaar koorinum Avai ellaam vesham endraal

Even if hundred thousand folks vouches, she says all are deception.

Spiritual Contemplation

Several hundred thousand recognized beings (the truth seers) declare “You are THAT”.  I see that they are all deceived and they are making things up.   

But the reality is I failed to recognize their utterances.

தன் கண் செய்த மாயம் பெண்மேல் என்ன பாவம்

Than kan seidha maayam Pen mel enna paavam

Her eyes caused this delusion, what type of sin she has committed?

Spiritual Contemplation

Since I have identified with the temporal existence (body and mind), it deceives me.  As a result, I fail to recognize the truth.  These are all play of this temporal existence (illusion or maya), what type of sin “I” can possibly commit in this temporal existence? 

தன் நெஞ்சோடு தீராத சோகம் இப்போராட்டம் எப்போது தீரும் இனி

Than nenjodu theeraadhu sogam Ipporaattam eppodhu theerum ini

This unending sadness in her heart, when this struggle will end to her?

Spiritual Contemplation

This constant struggle of trying to fulfill the requests body and mind (begging outside) left me the scar of feeling empty inside or unending sadness.  When this constant struggle will come to an end? 

This can come to an end only after recognizing the true "I".

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

பொய் மானையே அன்று மெய் மான் என அந்த சீதை பேதை ஆனாள்

Poi maanaiye andru mei maan ena Andha seethai pedhai aanaal

In the past, Sita became ignorant by trusting the disguised deer as the real deer. 

In the Indian epic, Ramayana, Sita was deceived by the demon, Maricha (Mareecha).  Maricha assumed the form of a beautiful golden deer, which had silver spots and glowed due to various gems in its body.   Sita was lured by the deer and became ignorant of that deception.  She persuaded Rama to bring her the deer. While Rama went in search for the deer and Lakshmana in search of long gone Rama, Sita was abducted by Ravana. 

Spiritual Contemplation

In this story, due to ignorance, Sita didn’t recognize Rama (substratum of all) is all along with her, and there is nothing more beautiful than him.  Similarly, due to ignorance, I do not recognize that I am the whole and complete and go for constant begging outside.  Since, I (the identified I) do not have power on my own for begging, who do I call for constant help?  Consciously (theist) or unconsciously (atheist), I call the substratum for help.  The substratum helps me upon my request (theist - prayer) or my will (atheist).  In that process, I have already defined myself separate from the substatrum.    Since my attention is taken away from the substratum, I get abducted (entangled) by the world.  Once I am abducted, unless and until I recognize that I am (devoid of body and mind) the substratum, I remain strangled in the world. 

மெய் மானையே இன்று பொய் மானென இந்த கோதை பேதை ஆனாள்

Mei maanaiye indru poi maan ena Indha kodhai pedhai aanaal

Here, this lady becomes ignorant by ascertaining the real deer as the disguised deer

Spiritual Contemplation

The scriptures and recognized beings declare “You are THAT”.  But I see them they are all deceiving. 

Ramana Maharishi utters the following: 

•  “Ignorance of the Self is the cause of the present misery; knowledge of the Self brings about happiness.” 
• “To infer one’s existence no other evidence is necessary. The indriyas (senses) and the mind arising from the ego cannot serve as evidence relating to the Self. The Self is their basis. They do not exist independently of the Self. One’s own existence is self-evident. Bliss is the Self.” 
• “The Self remains ever the same, here and now. There is nothing more to be gained.” 
•  “The ‘I-I’ is always there. There is no knowing it. It is not a new knowledge acquired.”  
•  “How do you say ‘I am’? Do you take a light to find yourself? Or did you come to know it on reading books? How?  This experience of ‘I am’ is non-terminal, eternal”. 
•  “Does anyone deny his own existence? Once we admit our existence, how is it that we do not know our Self?”  
• “How do you know your own existence? Do you see yourself with these eyes? Question yourself. How does this question arise? Do I remain to ask it or not? Can I find my Self as in a mirror?” 
• “That which exists, exists for ever; that which newly appears is later lost.”    
• “The Self is all-comprising. In fact Self is all. There is nothing besides the Self.” 
• “The ONE only is the Sat, the existence, that appears as the world, the things that we see and we ourselves.” 
•  “Because you imagine that you are the seer separate from the experience, the difference arises. Experience shows that your being is the same all through.” 
•  “The thoughts are due to identification of the Self with the non-self.  When the non-self disappears the Self alone remains. To make room anywhere it is enough that things are removed from there. Room is not brought in afresh. Nay, more - room is there even in cramping.” 
• “Are you apart from Poorna (the whole)? If apart from it, will it be poorna? If not apart how does the question arise? The knowledge that Brahman is poorna and that you are not apart from the same is the finality. See it and you will find that you are not a grihasta or any limited being.”
•  “You are the Atma (Self) and that sakshat (here and now) also. Where is the place for kara (accomplishment) in it?”
• “Direct knowledge does not require intellectual discourses. Since the Self is directly experienced by everyone, they are not at all necessary. Everyone says “I am”. Is there anything more to realise?” 
• “To be the Self is the same as seeing the Self. There are no two selves for the one to see the other.” 

But due to ignorance I see the above quotes are deceiving.

பொய் நம்பிக்கை அங்கே வீண் சந்தேகம் இங்கே

Poi nambikkai ange Veen sandhegam inge

There (for Sita) it was a false belief; here (for me) it is an unnecessary doubt 

Spiritual Contemplation

If I take this world as real, then it will give me a false hope that only external things will make me happy.  I continue to pursue happiness, beauty and security from outside.  On the other hand, if I doubt the truth uttered by the spiritual seers, my path to experience bliss is closed. 

கண் ஒவ்வொன்றும் வெவ்வேறு பார்வை என்றாலும் ஏமாற்றம் ஒன்றானது

Kan ovvondrum vevveru paarvai Endraalum yemaatram ondraanathu

Even though the perception was different, the disappointment is the same

Spiritual Contemplation

In either case (taking the world as real or ignoring the truth), the disappointment is the same. 

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

கண்ணை மூடி காட்சி தேடி இன்னும் எங்கே செல்வாள் இவள்

Kannai moodi kaatchi thedi Innum enge selvaal ival

With the eyes closed, in search of sight, where else can she go?

Spiritual Contemplation

There are three eyes in me as it were?  Each one is subtler than the prior.  The first eye is the physical eye, which helps me to see the objects outside using external light.  The second eye is the mental eye (mind), which can visualize many objects and places without being there, as well as in the absence of external light.  The third eye is the existence itself.  Without existence (eye of all) neither the mental eye or physical eye can work.   This existence is the God, Truth (true knowledge), Being, Self, Atman, True “I”.  This existence cannot be observed through physical or mental eye, but can be experienced, as I am none other than the existence itself (I am THAT). 

Where am I trying to search the God, without recognizing this true “I” (the God, the eye of all) within me?  Ignorant of this true knowledge (eyes closed), where else can I go in search of this knowledge? 

தன்னயே தான் நம்பாது போவதும் ஏன் பேதை மாது

Thannaiye dhaan nambaadhu Povadhum yen pedhai maadhu

Without believing hereself, this ignorant lady leads her life

Spiritual Contemplation

I do not recognize that I am the whole and complete.  Due to ignorance, I identify with the body and mind.  With that ignorance, the limitation is inevitable.  To fulfill this limitation, I constantly try to accumulate and get rid of things from outside.  But, no matter how much bigger the accumulation or reduction is, I always come short as an unfulfilled “I”.  This ignorance can be rooted out by simply recognizing that I am the whole and complete (I am not the body or mind) there is nothing to add (accumulate in the form of desire) or subtract (remove something that causes fear to me).  Without this knowledge (recognition of I am the whole), I will be leading an ignorant life. 

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.