Shruti Geetaa in Tamil:
॥ ஶ்ருதிகீ³தா ॥
ஶ்ருதய꞉ ஊசு꞉ ।
ஜய ஜய ஜஹ்யஜாமஜித தோ³ஷக்³ருʼபீ⁴தகு³ணாம்ʼ த்வமஸி யதா³த்மனா ஸமவருத்³த⁴ஸமஸ்தப⁴க³꞉ ।
அக³ஜக³தோ³கஸாமகி²லஶக்த்யவபோ³த⁴க தே க்வசித³ஜயாத்மனா ச சரதோ(அ)னுசரேந்நிக³ம꞉ ॥ 14 ॥
ப்³ருʼஹது³பலப்³த⁴மேதத³வயந்த்யவஶேஷதயா யத உத³யாஸ்தமயௌ விக்ருʼதேர்ம்ருʼதி³ வா(அ)விக்ருʼதாத் ।
அத ருʼஷயோ த³து⁴ஸ்த்வயி மனோவசனாசரிதம்ʼ கத²மயதா² ப⁴வந்தி பு⁴வி த³த்தபதா³னி ந்ருʼணாம் ॥ 15 ॥
இதி தவ ஸூரயஸ்த்ர்யதி⁴பதே(அ)கி²லலோகமலக்ஷணபணகதா²ம்ருʼதாப்³தி⁴மவகா³ஹ்ய தபாம்ʼஸி ஜஹு꞉ ।
கிமுத புன꞉ ஸ்வதா⁴மவிது⁴தாஶயகாலகு³ணா꞉ பரம ப⁴ஜந்தி யே பத³மஜஸ்ரஸுகா²னுப⁴வம் ॥ 16 ॥
த்³ருʼதய இவ ஶ்வஸந்த்யஸுப்⁴ருʼதோ யதி³ தே(அ)னுவிதா⁴ மஹத³மாயோ(அ)ண்ட³மஸ்ருʼஜன்யத³னுக்³ரஹத꞉ ।
புருஷவிதோ⁴(அ)ன்வயோ(அ)த்ர சரமோ(அ)ன்னமயாதி³ஷு ய꞉ ஸத³ஸத꞉ பரம்ʼ த்வமத² யதே³ஷ்வவஶேஷம்ருʼதம் ॥ 17 ॥
உத³ரமுபாஸதே ய ருʼஷிவர்த்மஸு கூர்பத்³ருʼஶ꞉ பரிஸரபத்³த⁴திம்ʼ ஹ்ருʼத³யமாருணயோ த³ஹரம் ।
தத உத³கா³த³னந்த தவ தா⁴ம ஶிர꞉ பரமம்ʼ புனரிஹ யத்ஸமேத்ய ந பதந்தி க்ருʼதாந்தமுகே² ॥ 18 ॥
ஸ்வக்ருʼதவிசித்ரயோநிஷு விஶன்னிவ ஹேதுதயா தரதமதஶ்சகாஸ்ஸ்யனலவத்ஸ்வக்ருʼதானுக்ருʼதி꞉ ।
அத² விததா²ஸ்வமூஷ்வவிதத²ம்ʼ தவ தா⁴ம ஸமம்ʼ விரஜதி⁴யோ(அ)ன்வயந்த்யபி⁴விபண்யவ ஏகரஸம் ॥ 19 ॥
ஸ்வக்ருʼதபுரேஷ்வமிஷ்வப³ஹிரந்தரஸம்ʼவரணம்ʼ தவ புருஷம்ʼ வத³ந்த்யகி²லஶக்தித்⁴ருʼதோம்ʼ(அ)ஶக்ருʼதம் ।
இதி ந்ருʼக³திம்ʼ விவிச்ய கவயோ நிக³மாபவனம்ʼ ப⁴வத உபாஸதே(அ)ங்க்⁴ரிமப⁴வம்ʼ பு⁴வி விஶ்வஸிதா꞉ ॥ 20 ॥
து³ரவக³மாத்மதத்த்வநிக³மாய தவாத்ததனோஶ்சரிதமஹாம்ருʼதாப்³தி⁴பரிவர்தபரிஶ்ரமணா꞉ ।
ந பரிலஷந்தி கேசித³பவர்க³மபீஶ்வர தே சரணஸரோஜஹம்ʼஸகுலஸங்க³விஸ்ருʼஷ்டக்³ருʼஹா꞉ ॥ 21 ॥
த்வத³னுபத²ம்ʼ குலாயமித³மாத்மஸுஹ்ருʼத்ப்ரியவச்சரதி ததோ²ன்முகே² த்வயி ஹிதே ப்ரிய ஆத்மனி ச ।
ந ப³த ரமந்த்யஹோ அஸது³பாஸனயாத்மஹனோ யத³னுஶயா ப்⁴ரமந்த்யுருப⁴யே குஶரீரப்⁴ருʼத꞉ ॥ 22 ॥
நிப்⁴ருʼதமருன்மனோக்ஷத்³ருʼட⁴யோக³யுஜோ ஹ்ருʼதி³ யன்முனய உபாஸதே தத³ரயோ(அ)பி யயு꞉ ஸ்மரணாத் ।
ஸ்த்ரிய உரகே³ந்த்³ரபோ⁴க³பு⁴ஜத³ண்ட³விஷக்ததி⁴யோ வயமபி தே ஸமாம்ʼ ஸமத்³ருʼதோ⁴(அ)ங்க்⁴ரிஸரோஜஸுதா⁴꞉ ॥ 23 ॥
க இஹ நு வேத³ ப³தவரஜன்மலயோ(அ)க்³ரஸரம்ʼ யத உத³கா³த்³ருʼஷிர்யமனு தே³வக³ணா உப⁴யே ।
தர்ஹி ந ஸன்ன சாஸது³ப⁴யம்ʼ ந ச காலஜவ꞉ கிமபி ந தத்ர ஶாஸ்த்ரமவக்ருʼஷ்ய ஶயீத யதா³ ॥ 24 ॥
ஜனிமஸத꞉ ஸதோ ம்ருʼதிமுதாத்மனி யே வேத³ ச பி⁴தா³ம்ʼ விபணம்ருʼதம்ʼ ஸ்மரந்த்யுபதி³ஶந்தி த ஆருபதை꞉ ।
த்ரிகு³ணமய꞉ புமானிதி பி⁴தா³ யத³போ³த⁴க்ருʼதா த்வயி ந தத꞉ பரத்ர ஸ ப⁴வேத³வபோ³த⁴ரஸே ॥ 25 ॥
ஸதி³வ மனஸ்த்ரிவ்ருʼத்த்வயி விபா⁴த்யஸதா³மனுஜாத்ஸத³பி⁴ம்ருʼஶந்த்யஶேஷமித³மாத்மத்யாத்மவித³꞉ ।
ந ஹி விக்ருʼதிம்ʼ த்யஜந்தி கனகஸ்ய ததா³த்மதயா ஸ்வக்ருʼதமனுப்ரவிஷ்டமித³மாத்மதயா(அ)வஸிதம் ॥ 26 ॥
தவ பரி யே சரந்த்யகி²லஸத்த்வநிகேததயா த உத பதா³க்ரமந்த்யவிக³ணய்ய ஶிரோ நிர்ருʼதே꞉ ।
பரிவயஸே பஶூனிவ கி³ரா விபு³தா⁴னபி தாம்ʼஸ்த்வயி க்ருʼதஸௌஹ்ருʼதா³꞉ க²லு புனந்தி ந யே விமுகா²꞉ ॥ 27 ॥
த்வமகரண꞉ ஸ்வராட³கி²லகாரகஶக்தித⁴ரஸ்தவ ப³லிமுத்³வஹந்தி ஸமத³ந்த்யஜயா(அ)நிமிஷா꞉ ।
வர்ஷபு⁴ஜோ(அ)கி²லக்ஷிதிபதேரிவ விஶ்வஸ்ருʼஜோ வித³த⁴தி யத்ர யே த்வத³தி⁴க்ருʼதா ப⁴வதஶ்சகிதா꞉ ॥ 28 ॥
ஸ்தி²ரசரஜாதய꞉ ஸ்யுரஜயோத²நிமித்தயுஜோ விஹர உதீ³க்ஷயா யதி³ பரஸ்ய விமுக்த தத꞉ ।
ந ஹி பரமஸ்ய கஶ்சித³பரோ ந பரஶ்ச ப⁴வேத்³வியத இவாபத³ஸ்ய தவ ஶூன்யதுலாம்ʼ த³த⁴த꞉ ॥ 29 ॥
அபரமிதா த்⁴ருவாஸ்தனுப்⁴ருʼதோ யதி³ ஸர்வக³தாஸ்தர்ஹி ந ஶாஸ்யதேதி நியமோ த்⁴ருவ நேதரதா² ।
அஜனி ச யன்மயம்ʼ தத்³விமுச்ய நியந்த்ருʼ ப⁴வேத்ஸமமனுஜானதாம்ʼ யத³மதம்ʼ மதத்³ருʼஷ்டதயா ॥ 30 ॥
ந க⁴டத உத்³ப⁴வ꞉ ப்ரக்ருʼதிபூருஷயோர்ஜயோருப⁴யயுஜா ப⁴வந்த்யஸுப்⁴ருʼதோ ஜலபு³த்³பு³த³வத் ।
த்வயி த இமே ததோ விவித⁴நாமகு³ணை꞉ பரமே ஸரித இவார்ணவே மது⁴னி லில்யுருஶேஷரஸா꞉ ॥ 31 ॥
ந்ருʼஷு தவ மாயயா ப்⁴ரமமமீஷ்வவக³த்ய ப்⁴ருʼஶம்ʼ த்வயி ஸுதி⁴யோ(அ)ப⁴வே த³த⁴தி பா⁴வமனுப்ரப⁴வம் ।
கத²மனுவர்ததாம்ʼ ப⁴வப⁴யம்ʼ தவ யத்³ப்⁴ருகுடி꞉ ஸ்ருʼஜதி முஹுஸ்த்ரிணேமிரப⁴வச்ச²ரணேஷு ப⁴யம் ॥ 32 ॥
விஜிதஹ்ருʼஷீகவாயுபி⁴ரதா³ந்தமனஸ்துரக³ம்ʼ ய இஹ யதந்தி யந்துமதிலோலமுபாயகி²த³꞉ ।
வ்யஸனஶதான்விதா꞉ ஸமவஹாய கு³ரோஶ்சரணம்ʼ வணிஜ இவாஜ ஸந்த்யக்ருʼதகர்ணத⁴ரா ஜலதௌ⁴ ॥ 33 ॥
ஸ்வஜனஸுதாத்மதா³ரத⁴னதா⁴மத⁴ராஸுரதை²ஸ்த்வயி ஸதி கிம்ʼ ந்ருʼணாம்ʼ ஶ்ரயத ஆத்மனி ஸர்வரஸே ।
இதி ஸத³ஜானதாம்ʼ மிது²னதோ ரதயே சரதாம்ʼ ஸுக²யதி கோ ந்விஹ ஸ்வவிஹதே ஸ்வநிரஸ்தப⁴கே³ ॥ 34 ॥
பு⁴வி புருபுண்யதீர்த²ஸத³னான்ய்ருʼஷயோ விமதா³ஸ்த உத ப⁴வத்பதா³ம்பு³ஜஹ்ருʼதோ³(அ)க⁴பி⁴த³ங்க்⁴ரிஜலா꞉ ।
த³த⁴தி ஸுக்ருʼன்மனஸ்த்வயி ய ஆத்மனி நித்யஸுகே² ந புனருபாஸதே புருஷஸாரஹராவஸதா²ன் ॥ 35 ॥
ஸத இத³முத்தி²தம்ʼ ஸதி³தி சேன்னனு தர்கஹதம்ʼ வ்யபி⁴சரதி க்வ ச க்வ ச ம்ருʼஷா ந ததோ²ப⁴யயுக் ।
வ்யவஹ்ருʼதயே விகல்ப இஷிதோ(அ)ந்த⁴பரம்பரயா ப்⁴ரமயதி பா⁴ரதி த உருவ்ருʼத்திபி⁴ருக்த²ஜடா³ன் ॥ 36 ॥
ந யதி³த³மக்³ர ஆஸ ந ப⁴விஷ்யத³தோ நித⁴நாத³னுமிதமந்தரா த்வயி விபா⁴தி ம்ருʼஷைகரஸே ।
அத உபமீயதே த்³ரவிணஜாதிவிகல்பபதை²ர்விதத²மனோவிலாஸம்ருʼதமித்யவயந்த்யபு³தா⁴꞉ ॥ 37 ॥
ஸ யத³ஜயா த்வஜாமனுஶயித கு³ணாம்ʼஶ்ச ஜுஷன்ப⁴ஜதி ஸ்வரூபதாம்ʼ தத³னு ம்ருʼத்யுமபேதப⁴க³꞉ ।
த்வமுத ஜஹாஸி தாமஹிரிவ த்வசமாத்தப⁴கோ³ மஹஸி மஹீயஸே(அ)ஷ்டகு³ணிதே(அ)பரிமேயப⁴க³ ।꞉ ॥ 38 ॥
யதி³ ந ஸமுத்³த⁴ரந்தி யதயோ ஹ்ருʼதி³ காமஜடா து³ரதி⁴க³மோ(அ)ஸதாம்ʼ ஹ்ருʼதி³ க³தோ(அ)ஸ்ம்ருʼதகண்ட²மணி꞉ ।
அஸுத்ருʼபயோகி³நாமுப⁴யதோ(அ)ப்யஸுக²ம்ʼ ப⁴க³வன்னனபக³தாந்தகாத³னதி⁴ரூட⁴பதா³த்³ப⁴வத꞉ ॥ 39 ॥
த்வத³வக³மீ ந வேத்தி ப⁴வது³த்த²ஶுப⁴யோர்கு³ணவிகு³ணான்வயாம்ʼஸ்தர்ஹி தே³ஹப்⁴ருʼதாம்ʼ ச கி³ர꞉ ।
அனுயுக³மன்வஹம்ʼ ஸகு³ண கீ³தபரம்பரயா ஶ்ரவணப்⁴ருʼதோ யதஸ்த்வமபவர்க³க³திர்மனுஜை꞉ ॥ 40 ॥
த்³யுபதய ஏவ தே ந யயுரந்தமனந்ததயா த்வமபி யத³ந்தா(அ)ண்ட³னிசயா நனு ஸாவரணா꞉ ।
க² இவ ரஜாம்ʼஸி வாந்தி வயஸா ஸஹ யச்ச்²ருதயஸ்த்வயி ஹி ப²லந்த்யதாந்நிரஸனேன ப⁴வநித⁴னா꞉ ॥ 41 ॥
Shruti Geetaa Meaning:
14. The srutis said: Victory, victory to You, O unconquerable one! By Your very nature You are perfectly full in all opulences; therefore please defeat the eternal power of illusion, who assumes control over the modes of nature to create difficulties for conditioned souls. O You who awaken all the energies of the moving and nonmoving embodied beings, sometimes the Vedas can recognize You as You sport with Your material and spiritual potencies.
15. This perceivable world is identified with the Supreme because the Supreme Brahman is the ultimate foundation of all existence, remaining unchanged as all created things are generated from it and at last dissolved into it, just as clay remains unchanged by the products made from it and again merged with it. Thus it is toward You alone that the Vedic sages direct all their thoughts, words and acts. After all, how can the footsteps of men fail to touch the earth on which they live?
16. Therefore, O master of the three worlds, the wise get rid of all misery by diving deep into the nectarean ocean of topics about You, which washes away all the contamination of the universe. Then what to speak of those who, having by spiritual strength rid their minds of bad habits and freed themselves from time, are able to worship Your true nature, O supreme one, finding within it uninterrupted bliss?
17. Only if they become Your faithful followers are those who breathe actually alive, otherwise, their breathing is like that of a bellows. It is by Your mercy alone that the elements, beginning with the mahat-tattva and false ego, created the egg of this universe. Among the manifestations known as anna-maya and so forth, You are the ultimate one, entering within the material coverings along with the living entity and assuming the same forms as those he takes. Distinct from the gross and subtle material manifestations, You are the reality underlying them all.
18. Among the followers of the methods set forth by great sages, those with less refined vision worship the Supreme as present in the region of the abdomen, while the Arunis worship Him as present in the heart, in the subtle center from which all the pranic channels emanate. From there, O unlimited Lord, these worshipers raise their consciousness upward to the top of the head, where they can perceive You directly. Then, passing through the top of the head toward the supreme destination, they reach that place from which they will never again fall to this world, into the mouth of death.
19. Apparently entering among the variegated species of living beings You have created, You inspire them to act, manifesting Yourself according to their higher and lower positions, just as fire manifests differently according to the shape of what it burns. Therefore those of spotless intelligence, who are altogether free from material attachments, realize Your undifferentiated, unchanging Self to be the permanent reality among all these impermanent life forms.
20. The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all Vedic sacrifices in this world are offered, and which are the source of liberation.
21. My Lord, some fortunate souls have gotten relief from the fatigue of material life by diving into the vast nectar ocean of Your pastimes, which You enact when You manifest Your personal forms to propagate the unfathomable science of the self. These rare souls, indifferent even to liberation, renounce the happiness of home and family because of their association with devotees who are like flocks of swans enjoying at the lotus of Your feet.
22. When this human body is used for Your devotional service, it acts as one’s self, friend and beloved. But unfortunately, although You always show mercy to the conditioned souls and affectionately help them in every way, and although You are their true Self, people, in general, fail to delight in You. Instead, they commit spiritual suicide by worshiping illusion. Alas, because they persistently hope for success in their devotion to the unreal, they continue to wonder about this greatly fearful world, assuming various degraded bodies.
23. Simply by constantly thinking of Him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. Similarly, we srutis, who generally see You as all-pervading, will achieve the same nectar from Your lotus feet that Your consorts are able to relish because of their loving attraction to Your mighty, serpentine arms, for You look upon us and Your consorts in the same way.
24. Everyone in this world has recently been born and will soon die. So how can anyone here know Him who existed prior to everything else and who gave rise to the first learned sage, Brahma, and all subsequent demigods, both lesser and greater? When He lies down and withdraws everything within Himself, nothing else remains—no gross or subtle matter or bodies composed of these, no force of time or revealed scripture.
25. Supposed authorities who declare that matter is the origin of existence, that the permanent qualities of the soul can be destroyed, that the self is compounded of separate aspects of spirit and matter, or that material transactions constitute reality—all such authorities base their teachings on mistaken ideas that hide the truth. The dualistic conception that the living entity is produced from the three modes of nature is simply a product of ignorance. Such a conception has no real
basis in You, for You are transcendental to all illusion and always enjoy perfect, total awareness.
26. The three modes of material nature comprise everything in this world—from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You. Still, those who know the Supreme Self consider the entire material creation to be real inasmuch as it is no different from the Self. Just as things made of gold are indeed not to be rejected, since their substance is actual gold, so this world is undoubtedly nondifferent from the Lord who created it and then entered within it.
27. The devotees who worship You as the shelter of all beings disregard Death and place their feet on his head. But with the words of the Vedas, You bind the non-devotees like animals, though they be vastly learned scholars. It is Your affectionate devotees who can purify themselves and others, not those who are inimical to You.
28. Though You have no material senses, You are the self-effulgent sustainer of everyone’s sensory powers. The demigods and material nature herself offer You tribute, while also enjoying the tribute offered them by their worshipers, just as subordinate rulers of various districts in a kingdom offer tribute to their lord, the ultimate proprietor of the land, while also enjoying the tribute paid them by their own subjects. In this way the universal creators faithfully execute their assigned services out of fear of You.
29. O eternally liberated, transcendental Lord, Your material energy causes the various moving and nonmoving species of life to appear by activating their material desires, but only when and if You sport with her by briefly glancing at her. You, the Supreme Personality of Godhead, see no one as an intimate friend and no one as a stranger, just as the ethereal sky has no connection with perceptible qualities. In this sense You resemble a void.
30. If the countless living entities were all-pervading and possessed forms that never changed, You could not possibly be their absolute ruler, O immutable one. But since they are Your localized expansions and their forms are subject to change, You do control them. Indeed, that which supplies the ingredients for the generation of something is necessarily its controller because a product never exists apart from its ingredient cause. It is simply illusion for someone to think that he knows the Supreme Lord, who is equally present in each of His expansions since whatever knowledge one gains by material means must be imperfect.
31. Neither material nature nor the soul who tries to enjoy her are ever born, yet living bodies come into being when these two combine, just as bubbles form where water meets the air. And just as rivers merge into the ocean or the nectar from many different flowers blends into honey, so all these conditioned beings eventually merge back into You, the Supreme, along with their various names and qualities.
32. The wise souls who understand how Your Maya deludes all human beings render potent loving service to You, who are the source of liberation from birth and death. How, indeed, can fear of material life affect Your faithful servants? On the other hand, Your furrowing eyebrows—the triple-rimmed wheel of time—repeatedly terrify those who refuse to take shelter of You.
33. The mind is like an impetuous horse that even persons who have regulated their senses and breath cannot control. Those in this world who try to tame the uncontrolled mind, but who abandon the feet of their spiritual master, encounter hundreds of obstacles in their cultivation of various distressful practices. O unborn Lord, they are like merchants on a boat in the ocean who have failed to employ a helmsman.
34. To those persons who take shelter of You, You reveal Yourself as the Supersoul, the embodiment of all transcendental pleasure. What further use have such devotees for their servants, children or bodies, their wives, money or houses, their land, good health or conveyances? And for those who fail to appreciate the truth about You and go on pursuing the pleasures of sex, what could there be in this entire world—a place inherently doomed to destruction and devoid of significance—that could give them real happiness?
35. Sages free from false pride live on this earth by frequenting the sacred pilgrimage sites and those places where the Supreme Lord displayed His pastimes. Because such devotees keep Your lotus feet within their hearts, the water that washes their feet destroys all sins. Anyone who even once turns his mind toward You, the ever-blissful Soul of all existence, no longer dedicates himself to serving family life at home, which simply robs a man of his good qualities.
36. It may be proposed that this world is permanently real because it is generated from the permanent reality, but such an argument is subject to logical refutation. Sometimes, indeed, the apparent nondifference of a cause and its effect fails to prove true, and at other times the product of something real is illusory. Furthermore, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality. Actually, the visible forms of this world are just an imaginary arrangement resorted to by a succession of ignorant persons in order to facilitate their material affairs. With their various meanings and implications, the learned words of Your Vedas bewilder all persons whose minds have been dulled by hearing the incantations of sacrificial rituals.
37. Since this universe did not exist prior to its creation and will no longer exist after its annihilation, we conclude that in the interim it is nothing more than a manifestation imagined to be visible within You, whose spiritual enjoyment never changes. We liken this universe to the transformation of various material substances into diverse forms. Certainly, those who believe that this figment of the imagination is substantially real are less intelligent.
38. The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in Your possession of eight mystic perfections, You enjoy unlimited opulence.
39. Members of the renounced order who fail to uproot the last traces of material desire in their hearts remain impure, and thus You do not allow them to understand You. Although You are present within their hearts, for them You are like a jewel worn around the neck of a mall who has totally forgotten it is there. O Lord, those who practice yoga only for sense gratification must suffer punishment both in this life and the next: from death, who will not release them, and from You, whose kingdom they cannot reach.
40. When a person realizes You, he no longer cares about his good and bad fortune arising from past pious and sinful acts, since it is You alone who control this good and bad fortune. Such a realized devotee also disregards what ordinary living beings say about him. Every day he fills his ears with Your glories, which are recited in each age by the unbroken succession of Manu’s descendants, and thus You become his ultimate salvation.
41. Because You are unlimited, neither the lords of heaven nor even You Yourself can ever reach the end of Your glories. The countless universes, each enveloped in its shell, are compelled by the wheel of time to wander within You, like particles of dust blowing about in the sky. The srutis, following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.
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