न चोरहार्यं न च राजहार्यं न भ्रातृभाज्यनम् न च भारकारि । व्यये कृते वर्धत एव नित्यम् विद्याधनं सर्वधनप्रधानं ॥ na chorahaaryaM na cha raajahaaryaMna bhraatR^ibhaajyaMna cha bhaarakaari | vyaye kR^ute vardhata eva nityam vidyaadhanaM sarvadhanapradhaanaM ||
Thursday, 30 March 2023
-paahi-rama-ramayanucu.
paahi raama-ramayanucu. kharaharapriya tyagaraja
KRITI : PAAHI RAAMA; COMPOSER – SRI THYAGARAJA; RAGAM-KHARAHARAPRIYA; TALAM-ADI(Tisra
Nadai)
A: Sa Ri2 Ga2 Ma1 Pa Da2 Ni2 Sa Av: Sa Ni2 Da2 Pa Ma1 Ga2 Ri2 Sa
Pallavi
p,p p,d n,d ppm |grg mgm| p,, ,,,||
pa-hi ra-ma ra-ma yanuchu|bhajana se-ya|ve-----||
charanam
1)ssn d,n s,s s,s | g,r s,n | d,n s,,,||
Kanika ram-bu galgi si-ta | ka-ntu ni- |ka-na-ga- ||
Ndn d,, n,d p,m | grg mgm| p,, ,,, ||
Manasu ran-jil -labalke | madana janaku | du------- ||
2)ssn d,n s,s s,s | ggr s,, ndn s,, ||
Valvalu ditti sowmitri |valachi nil-- va— ga-- ||
Ndn d,, n,d p,m | grg mgm p,, ,,, ||
Kaluvare—kulanu ke-ru | kanula ju-che nu-- --- ||
3)ssn d,n s,s s,, | grs ndn s,, s,,||
Bharatu da—ve—la--|karagi karagi nil vaga ||
Ndn d,d nnd p,m | grg mgm p,, ,,, |
Karamu batti kougi linche | varadu da-p pudu-- ---||
4) ssn d,n s,s s,s | g,r s,n d,n s,,||
Chanda sha trugnu dappudu A|khanda vritti to-- --n||
Ndn d,, n,d p,m | grg mgm p,, ,,, ||
Nunda santa silleko—|danda ra-mu du-- --- ||
5) ssn ddn s,s s,s |g,r s,n d,n s,, ||
Manasu telisi kalasi hanu- | man-tu dun-da ga-- ---||
Ndn d,, n,d p,m | grg mgm p,, ,,, ||
Chanavu ma-talatu chunde | sarva bhoumu du-- --- ||
6) ssn d,n s,s s,s | ggr ssn d,n s,, ||
Vee-ri karuna galigi epudu | velasi yun-du no-- --- ||
Ndn d,, n,d p,m | grg mgm p,, ,,, ||
Sara maina bhaktiche |sannu tindu no-- --- ||
7) s,n d,n s,s s,s |g,r s,n d,n s,,||
Dha-r ma-rtha ka-ma- mo-ksha | da-na me-la ne-- ---||
Ndn d,d n,d p,m | grg mgm p,, ,,, ||
Marma meruga leni indra| sharma mela ne-- --- ||
8) s,s ndn s,s s,s | g,r s,n d,n s,, ||
Baaga karuna jesi epudu | Bhavya mosagu no-- --- ||
Ndn d,d n,d p,m | grg mgm p,, ,,, ||
Thyagaraju cheyi patti | dayanu ju-chu no-- --- ||
pAhi rAma rAmayanucu-kharaharapriya
In the kRti ‘pAhi rAma rAmayanucu’ – rAga kharaharapriya, SrI tyAgarAja describes the compassion of the Lord towards his devotess and pleads for the same towards him too.
P pAhi rAma rAma(y)anucu bhajana sEyavE
C1 kanikarambu kalgi 1sItA kAntuni kanagA
manasu ranjilla palkE madana janakuDu (pAhi)
C2 2valvalu diddi saumitri valaci nilvagA
kaluva rEkulanu kEru kanula jUcenu (pAhi)
C3 bharatuD(A) vELa karagi karagi nilvagA
karamu paTTi kaugilincE varaduD(a)ppuDu (pAhi)
C4 3caNDa SatrughnuD(a)ppuD4(a)khaNDa vRttitOn-
(u)NDa santasillE kOdaNDa rAmuDu (pAhi)
C5 manasu telisi kalasi hanumantuD(u)NDagA
canuvu mATal(A)Duc(u)NDE sArvabhaumuDu (pAhi)
C6 5vIri karuNa kaligi(y)epuDu velasi(y)undunO
sAramaina bhakticE san-nutintunO (pAhi)
C7 6dharm(A)rtha kAma 7mOksha 8dAnam(E)lanE
9marmam(e)ruga lEni 10indra Sarmam(E)lanE (pAhi)
C8 bAga karuNa jEsi(y)epuDu bhavyam(o)sagunO
tyAgarAju 11cEyi paTTi dayanu brOcunO (pAhi)
Gist
Chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
1. When sItA looked at her beloved with kindness, SrI rAma spoke to her to the exultation of her mind.
2. When lakshmaNa, setting right his garments, stood there affectionately, the Lord looked at him with His beautiful eyes that put to shame the lotus petals.
3. At that time when bharata stood before the Lord with his heart melting, the Lord, holding his hand, embraced him.
4. At that time when the terrific Satrughna remained absorbed in the Supreme Self, kOdaNDa rAma felt happy.
5. When AnjanEya, understanding the mind of the Lord, remained associated (with them - lakshmaNa, bharata and Satrughna), the Universal Lord was speaking kind words to him.
6. When shall I be shining by receiving the grace of the Lord? Will I be able to praise Him well with nectarine devotion?
7. Why the (four-fold) division of purushArtha – pursuit of righteous action, wealth, desires, deliverance? Of what avail the status of even indra which is bereft of understanding of the secret (of devotion to the Lord)?
8. When will the Lord grant me good fortune by being very compassionate? Will He compassionately protect this tyAgarAja by holding his hand?
Word-by-word Meaning
P Chant (bhajana sEyavE) the names of Lord repeating (anucu) (literally saying) ‘protect (pAhi) me, O Lord rAma, O Lord rAma’ (rAmayanucu).
C1 When sItA looked (kanagA) at her beloved (kAntuni) with kindness (kanikarambu kalgi),
SrI rAma - father (janakuDu) of cupid (madana) - spoke to her (palkE) to the exultation (ranjilla) of her mind (manasu);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
C2 When lakshmaNa – son of sumitrA (saumitri), setting right (diddi) his garments (valvalu), stood (nilvagA) there affectionately (valaci),
the Lord looked (jUcenu) at him with His beautiful eyes (kanula) that put to shame (kEru) the lotus (kaluva) petals (rEkulanu);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
C3 At that time (A vELa) when bharata (bharatuDu) (bharatuDA) stood (nilvagA) before the Lord with his heart melting (karagi karagi),
the Lord – bestower of boons (varaduDu) - then (appuDu) (varaduDappuDu), holding (paTTi) his hand (karamu), embraced (kaugilincE) him;
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
C4 At that time (appuDu) when the terrific (caNDa) Satrughna (SatrughnuDu) remained (uNDa) absorbed (vRttitOnu) (vRttitOnuNDa) in the Supreme Self (akhaNDa) (literally unfragmented or pUrNa) (SatrughnuDappuDakhaNDa),
Lord rAma (rAmuDu) – wielder of bow kOdaNDa – felt happy (santasillE);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
C5 When AnjanEya (hanumantuDu), understanding (telisi) the mind (manasu) of the Lord, remained (uNDagA) (hanumantuDuNDagA) associated (kalasi) (with them - lakshmaNa, bharata and Satrughna),
the Universal Lord (sArvabhamuDu) was speaking (ADucu uNDE) kind (canuvu) words (mATalu) (mATalADucuNDE) to him;
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
C6 When (epuDu) shall I be (undunO) shining (velasi) (velasiyundunO) by receiving (kaligi) (literally arise) (kaligiyepuDu) the grace (karuNa) of the Lord (vIri) (literally He)?
Will I be able to praise Him well (san-nutintunO) with (cE) nectarine (sAramaina) devotion (bhakti) (bhakticE)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
C7 Why (ElanE) the (four-fold) division (dAnamu) (dAnamElanE) of purushArtha – pursuit of righteous action (dharma), wealth (artha), desires (kAma), deliverance (mOksha)?
Of what avail (ElanE) the status (Sarmamu) (literally title) of even indra which is bereft of (lEni) understanding (eruga) of the secret (marmamu) (marmameruga) (of devotion to the Lord)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
C8 When (epuDu) will the Lord grant (osagunO) me good fortune (bhavyamu) (bhavyamosagunO) by being (jEsi) (jEsiyepuDu) very (bAga) compassionate (karuNa)?
Will He compassionately (dayanu) protect (brOcunO) this tyAgarAja (tyAgarAju) by holding (paTTi) his hand (cEyi)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
Notes –
Variations –
1 – sItA –'siTa'.
4 – akhaNDa vRttito –akhaNDa bhaktito : In all the books, it is given as 'akhaNDa vRttitO'; only in the book of TKG, it is given as 'akhaNDa bhaktitO'; in the same book, 'akhaNDa vRttitO' is given as an alternative. While 'akhaNDa vRtti' is 'advaitic', 'akhaNDa bhakti' is 'dvaita'. Whatever may have been the final opinion of SrI tyAgarAja, he has sung many kRtis which brings out his advaitic leanings notwithstanding his bhakti. For example, please refer to kRti 'dvaitamu sukhamA' – rAga rIti gauLa. Therefore, this cannot be taken as normal pAThAntara but an interpolation. As 'akhaNDa vRttitO' is given in all the books, 'akhaNDa bhaktitO' is to be taken as an interpolation.
5 – vIri –vAri.
11 – cEyi paTTi dayanu brOcunO –cEyi baTTE dayanu jUtunO.
References –
4 – akhaNDa vRtti – The following quote from website shall explain the meaning - http://www.geocities.com/snsastri/panchadasi-chapter-5.html
“The Mahavakya gives rise to Self-knowledge by making the mind take the form of Brahman. The question arises—since Brahman has no form, what is meant by saying that the mind takes the form of Brahman (akhanda-aakaara-vritti)? This is explained by Vidyaranya in Jivanmuktiviveka, chapter 3 by taking an example. A pot made of clay is full of the all-pervading space as soon as it is made. Filling it afterwards with water, rice or any other substance is due to human effort. Though the water, etc, in the pot can be removed, the space inside can never be removed. It continues to be there even if the mouth of the pot is hermetically sealed. In the same manner, the mind, in the act of being born, comes into existence full of the consciousness of the self. It takes on, after its birth, due to the influence of virtue and vice, the form of pots, cloths, colour, taste, pleasure, pain, and other transformations, just like melted copper, cast into moulds. Of these, the transformations such as colour, taste and the like, which are not-self, can be removed from the mind, but the form of the self, which does not depend on any external cause, cannot be removed at all. Thus, when all other ideas are removed from the mind, the self is realized without any impediment. It has been said-“One should cause the mind which, by its very nature, is ever prone to assume either of the two forms of the Self and the not-Self, to throw into the background the perception of the not-Self, by taking on the form of the Self alone”. And also—“The mind takes on the form of pleasure, pain and the like, because of the influence of virtue and vice, whereas the form of the mind, in its native aspect, is not conditioned by any extraneous cause. To the mind devoid of all transformations is revealed the supreme Bliss”. Thus, when the mind is emptied of all other thoughts Self-knowledge arises.”
Please also refer to the website for the song of Tamil Saint tAyumAnavar regarding akhaNDAkAra yOgAnubhUti –
http://www.tamil.net/erumbugal/?p=125
“The mental ‘thought’ that occurs at the moment of realization, when Brahman is effectively ‘known’ is called akhaNDAkAra vRRitti but ... this is not a knowing as such but the mind ‘taking on the form of the undivided.’” Source -
http://www.advaita.org.uk/discourses/backto_truth/knower_known.htm
Comments -
General – In the book of CR, the statements in caraNas 1 to 5 are attributed to a ‘darSana’ (beholding) which SrI tyAgarAja had.
2 – valvalu diddi – lakshmaNa is stated to be always busy carrying out the orders SrI rAma; when he goes near the Lord, he makes up his garments to be presentable.
3 – caNDa Satrughna – Satrughna is considered a terror to his enemies.
6 – dharma artha kAma mOksha – pursuit of all these, for their own sake, results only in rebirths for enjoyment of the fruits thereof. The great telugu composer and devotee of Lord venkatESvara – annamAcArya, in his kRti ‘nAnATi batuku’ says - tegadu pApamu tIradu puNyamu – meaning ‘the sins will not abate and the merits would not be exhausted’. For the complete song, please visit the web site - http://www.karnatik.com/c1508.shtml
7 – mOksha –SrI tyAgarAja considers even mOksha to be of lesser value because, in that state, the distinction of Lord and devotee vanishes and, consequently, the devotee cannot express his devotion to the Lord. See note also.
8 – marmamu – SrI tyAgarAja has not spelt out the ‘nature of secret’; However, from the context, it is clear that devotion to Lord is both the path and the goal – and that is the secret. This is what nArada bhakti sUtras say on devotion –
amRtasvarUpA ca 3
“And in it own intrinsic nature, Divine Love is nothing less than the immortal bliss of freedom (Mukti) itself, which comes unsolicited by the grace of God and by self-sacrifice.” (Translation by Swami Tyagisananda)
For complete nArada bhakti sUtras, please refer to -
http://www.celextel.org/othervedantabooks/naradabhaktisutras.html
9 – dAnamu – In view the four-fold purushArtha – dharma, artha, kAma and mOksha specified, this word ‘dAnamu’ seems to stand apart. Therefore, in my humble opinion, this may not refer to ‘gift’ or ‘donation’. This word has another meaning – ‘dividing’. It has accordingly been translated.
10 – indra Sarmamu – indra is always worried of losing his status to a more meritorious person.
Devanagari Version
ऎ,कॆ,चॆ.. - e,ke,ce..(short);
ए,के,चे.. - E,kE,cE..(long);
ऐ,कै,चै.. - ai,kai,cai..;
ऒ,कॊ,चॊ.. - o,ko,co..(short);
ओ,को,चो.. - O,kO,cO..(long);
औ,कौ,चौ.. -au,kau,cau..;
प. पाहि राम राम(य)नुचु भजन सेयवे
च1. कनिकरम्बु कल्गि सीता कान्तुनि कनगा
मनसु रञ्जिल्ल पल्के मदन जनकुडु (पा)
च2. वल्वलु दिद्दि सौमित्रि वलचि निल्वगा
कलुव रेकुलनु केरु कनुल जूचॆनु (पा)
च3. भरतु(डा) वेळ करगि करगि निल्वगा
करमु पट्टि कौगिलिञ्चे वरदु(ड)प्पुडु (पा)
च4. चण्ड शत्रुघ्नु(ड)प्पु(ड)खण्ड वृत्तितो-
(नु)ण्ड सन्तसिल्ले कोदण्ड रामुडु (पा)
च5. मनसु तॆलिसि कलसि हनुमन्तु(डु)ण्डगा
चनुवु माट(ला)डु(चु)ण्डे सार्वभौमुडु (पा)
च6. वीरि करुण कलिगि(यॆ)पुडु वॆलसि(यु)न्दुनो
सारमैन भक्तिचे सन्नुतिन्तुनो (पा)
च7. ध(र्मा)र्थ काम मोक्ष दान(मे)लने
मर्म(मॆ)रुग लेनि इन्द्र शर्म(मे)लने (पा)
च8. बाग करुण जेसि(यॆ)पुडु भव्य(मॊ)सगुनो
त्यागराजु चेयि पट्टि दयनु ब्रोचुनो (पा)
Tamil Version with Meaning
க,ச,ட,த,ப - 2-ख छ ठ थ फ; 3-ग ड द ब; 4-घ झ ढ ध भ
(ச3 - ஜ)
ஸ1 श - शिव - சிவன்
ரு2 ऋ - कृप - கிருபை
ப. பாஹி ராம ராம(ய)னுசு ப4ஜன ஸேயவே
ச1. கனிகரம்பு3 கல்கி3 ஸீதா காந்துனி கனகா3
மனஸு ரஞ்ஜில்ல பல்கே மத3ன ஜனகுடு3 (பா)
ச2. வல்வலு தி3த்3தி3 ஸௌமித்ரி வலசி நில்வகா3
கலுவ ரேகுலனு கேரு கனுல ஜூசெனு (பா)
ச3. ப4ரது(டா3) வேள கரகி3 கரகி3 நில்வகா3
கரமு பட்டி கௌகி3லிஞ்சே வரது3(ட3)ப்புடு3 (பா)
ச4. சண்ட3 ஸ1த்ருக்4னு(ட3)ப்பு(ட3)க2ண்ட3 வ்ரு2த்திதோ-
(னு)ண்ட3 ஸந்தஸில்லே கோத3ண்ட3 ராமுடு3 (பா)
ச5. மனஸு தெலிஸி கலஸி ஹனுமந்து(டு3)ண்ட3கா3
சனுவு மாட(லா)டு3(சு)ண்டே3 ஸார்வபௌ4முடு3 (பா)
ச6. வீரி கருண கலிகி3(யெ)புடு3 வெலஸி(யு)ந்து3னோ
ஸாரமைன ப4க்திசே ஸன்னுதிந்துனோ (பா)
ச7. த4ர்(மா)ர்த2 காம மோக்ஷ தா3ன(மே)லனே
மர்ம(மெ)ருக3 லேனி இந்த்3ர ஸ1ர்ம(மே)லனே (பா)
ச8. பா3க3 கருண ஜேஸி(யெ)புடு3 ப4வ்ய(மொ)ஸகு3னோ
த்யாக3ராஜு சேயி பட்டி த3யனு ப்3ரோசுனோ (பா)
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
1. கனிவு கொண்டு சீதை கணவனை நோக்க,
மனது களிக்கப் பகர்ந்தனன், காமனையீன்றோன்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
2. ஆடைகளை சீர்படுத்தி, இலக்குவன் அன்புடன் நிற்க,
தாமரையிதழ்களைப் பழிக்கும் கண்களால் (அவனை இராமன்) நோக்கினான்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
3. பரதன் அவ்வமயம் (உள்ளம்) உருகியுருகி நிற்க,
கைப் பற்றி அணைத்திட்டான், வரதன் அப்போழ்து;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
4. கடிய சத்துருக்கினன் அவ்வேளை அகண்ட விருத்தியில்
இருக்க, மனது மகிழ்ந்தான், கோதண்டராமன்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
5. மனதறிந்து, கலந்து, அனுமனிருக்க,
அன்பு மொழிகள் (அவனுடன்) பகர்ந்திருந்தான், அண்டமாள்வோன்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
6. இவரின் கருணை கிடைத் தெப்போழ்து திகழ்ந்திருப்பேனோ?
சாரமான பத்தியுடன் நன்கு போற்றி செய்வேனோ?
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
7. அறம், பொருள், இன்பம், வீடெனும் பாகுபாடுகளேனோ?
உட்பொருளறியா இந்திரப் பட்டமுமேனோ?
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
8. நன்கு கருணை கொண்டு எப்போது பேறருள்வானோ?
தியாகராசனின் கைப்பற்றி, தயவுடன் காப்பானோ?
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!
அகண்ட விருத்தி - உருவமற்ற பரம்பொருளினில் நிலைத்தல்
Telugu Version
ప. పాహి రామ రామయనుచు భజన సేయవే
చ1. కనికరంబు కల్గి సీతా కాంతుని కనగా
మనసు రంజిల్ల పల్కే మదన జనకుడు (పా)
చ2. వల్వలు దిద్ది సౌమిత్రి వలచి నిల్వగా
కలువ రేకులను కేరు కనుల జూచెను (పా)
చ3. భరతుడా వేళ కరగి కరగి నిల్వగా
కరము పట్టి కౌగిలించే వరదుడప్పుడు (పా)
చ4. చండ శత్రుఘ్నుడప్పుడఖండ వృత్తితో-
నుండ సంతసిల్లే కోదండ రాముడు (పా)
చ5. మనసు తెలిసి కలసి హనుమంతుడుండగా
చనువు మాటలాడుచుండే సార్వభౌముడు (పా)
చ6. వీరి కరుణ కలిగియెపుడు వెలసియుందునో
సారమైన భక్తిచే సన్నుతింతునో (పా)
చ7. ధర్మార్థ కామ మోక్ష దానమేలనే
మర్మమెరుగ లేని ఇంద్ర శర్మమేలనే (పా)
చ8. బాగ కరుణ జేసియెపుడు భవ్యమొసగునో
త్యాగరాజు చేయి పట్టి దయను బ్రోచునో (పా)
Kannada Version
ಪ. ಪಾಹಿ ರಾಮ ರಾಮಯನುಚು ಭಜನ ಸೇಯವೇ
ಚ1. ಕನಿಕರಂಬು ಕಲ್ಗಿ ಸೀತಾ ಕಾಂತುನಿ ಕನಗಾ
ಮನಸು ರಂಜಿಲ್ಲ ಪಲ್ಕೇ ಮದನ ಜನಕುಡು (ಪಾ)
ಚ2. ವಲ್ವಲು ದಿದ್ದಿ ಸೌಮಿತ್ರಿ ವಲಚಿ ನಿಲ್ವಗಾ
ಕಲುವ ರೇಕುಲನು ಕೇರು ಕನುಲ ಜೂಚೆನು (ಪಾ)
ಚ3. ಭರತುಡಾ ವೇಳ ಕರಗಿ ಕರಗಿ ನಿಲ್ವಗಾ
ಕರಮು ಪಟ್ಟಿ ಕೌಗಿಲಿಂಚೇ ವರದುಡಪ್ಪುಡು (ಪಾ)
ಚ4. ಚಂಡ ಶತ್ರುಘ್ನುಡಪ್ಪುಡಖಂಡ ವೃತ್ತಿತೋ-
ನುಂಡ ಸಂತಸಿಲ್ಲೇ ಕೋದಂಡ ರಾಮುಡು (ಪಾ)
ಚ5. ಮನಸು ತೆಲಿಸಿ ಕಲಸಿ ಹನುಮಂತುಡುಂಡಗಾ
ಚನುವು ಮಾಟಲಾಡುಚುಂಡೇ ಸಾರ್ವಭೌಮುಡು (ಪಾ)
ಚ6. ವೀರಿ ಕರುಣ ಕಲಿಗಿಯೆಪುಡು ವೆಲಸಿಯುಂದುನೋ
ಸಾರಮೈನ ಭಕ್ತಿಚೇ ಸನ್ನುತಿಂತುನೋ (ಪಾ)
ಚ7. ಧರ್ಮಾರ್ಥ ಕಾಮ ಮೋಕ್ಷ ದಾನಮೇಲನೇ
ಮರ್ಮಮೆರುಗ ಲೇನಿ ಇಂದ್ರ ಶರ್ಮಮೇಲನೇ (ಪಾ)
ಚ8. ಬಾಗ ಕರುಣ ಜೇಸಿಯೆಪುಡು ಭವ್ಯಮೊಸಗುನೋ
ತ್ಯಾಗರಾಜು ಚೇಯಿ ಪಟ್ಟಿ ದಯನು ಬ್ರೋಚುನೋ (ಪಾ)
Malayalam Version
പ. പാഹി രാമ രാമയനുചു ഭജന സേയവേ
ച1. കനികരമ്ബു കല്ഗി സീതാ കാന്തുനി കനഗാ
മനസു രഞ്ജില്ല പല്കേ മദന ജനകുഡു (പാ)
ച2. വല്വലു ദിദ്ദി സൌമിത്രി വലചി നില്വഗാ
കലുവ രേകുലനു കേരു കനുല ജൂചെനു (പാ)
ച3. ഭരതുഡാ വേള കരഗി കരഗി നില്വഗാ
കരമു പട്ടി കൌഗിലിഞ്ചേ വരദുഡപ്പുഡു (പാ)
ച4. ചണ്ഡ ശത്രുഘ്നുഡപ്പുഡഖണ്ഡ വൃത്തിതോ-
നുണ്ഡ സന്തസില്ലേ കോദണ്ഡ രാമുഡു (പാ)
ച5. മനസു തെലിസി കലസി ഹനുമന്തുഡുണ്ഡഗാ
ചനുവു മാടലാഡുചുണ്ഡേ സാര്വഭൌമുഡു (പാ)
ച6. വീരി കരുണ കലിഗിയെപുഡു വെലസിയുന്ദുനോ
സാരമൈന ഭക്തിചേ സന്നുതിന്തുനോ (പാ)
ച7. ധര്മാര്ഥ കാമ മോക്ഷ ദാനമേലനേ
മര്മമെരുഗ ലേനി ഇന്ദ്ര ശര്മമേലനേ (പാ)
ച8. ബാഗ കരുണ ജേസിയെപുഡു ഭവ്യമൊസഗുനോ
ത്യാഗരാജു ചേയി പട്ടി ദയനു ബ്രോചുനോ (പാ)
Updated on 17 Nov 2008
Sunday, 26 March 2023
KAIKAVASI VAACAAMA AGOCARAME TYAGARAJA lesson@5G
ऎ,कॆ,चॆ.. - e,ke,ce..(short);
ए,के,चे.. - E,kE,cE..(long);
ऐ,कै,चै.. - ai,kai,cai..;
ऒ,कॊ,चॊ.. - o,ko,co..(short);
ओ,को,चो.. - O,kO,cO..(long);
औ,कौ,चौ.. -au,kau,cau..;
प. वाचा(म)गोचरमे मनसा
वर्णिम्प तरमे राम महिम
अ. रे-चारि मारीचुनि पडग कॊट्टि
रॆण्डो वानि शिखि(कॊ)सगॆने (वा)
च. मानवती मदि(नॆ)रिगि
चामर(मौ)ट(क)स्त्रमु(ने)य कनि
मानम्बुकै मॆड दाचगा
माधवुण्डु कनि करगि वेगमे
दी(ना)र्ति भञ्जनुडै प्राण
दान(म्बॊ)सग मुनु चनिन
बाणम्बु(न)टु चॆदर जेय लेदा
गान लोल त्यागराज नुतु महिम (वा)
പ. വാചാമഗോചരമേ മനസാ
വര്ണിമ്പ തരമേ രാമ മഹിമ
അ. രേ-ചാരി മാരീചുനി പഡഗ കൊട്ടി
രെണ്ഡോ വാനി ശിഖികൊസഗെനേ (വാ)
ച. മാനവതീ മദിനെരിഗി
ചാമരമൌടകസ്ത്രമുനേയ കനി
മാനമ്ബുകൈ മെഡ ദാചഗാ
മാധവുണ്ഡു കനി കരഗി വേഗമേ
ദീനാര്തി ഭഞ്ജനുഡൈ പ്രാണ
ദാനമ്ബൊസഗ മുനു ചനിന
ബാണമ്ബുനടു ചെദര ജേയ ലേദാ
ഗാന ലോല ത്യാഗരാജ നുതു മഹിമ (വാ)
In the kRti ‘vAcAmagOcaramE’ – rAga kaikavaSi (tALa Adi), SrI tyAgarAja relates two incidents to illustrate the greatness of SrI rAma.
pallavi
1vAcAm-agOcaramE manasA
varNimpa taramE rAma mahima
anupallavi
rE-cAri 2mArIcuni paDaga koTTi
reNDO vAni Sikhik(o)sagenE (vAcAM)
caraNam
mAnavatI madin(e)rigi
3cAmaram(au)Tak(a)stramun(E)ya kani
mAnambukai meDa dAcagA
mAdhavuNDu kani karagi vEgamE
dIn(A)rti bhanjanuDai prANa
dAnamb(o)saga munu canina
4bANambun(a)Tu cedara jEya lEdA
gAna lOla tyAgarAja nutu mahima (vAcAM)
Gist
O My Mind!
- Is it possible to describe the greatness of SrI rAma – Enjoyer of music - praised by this tyAgarAja?
- It is indeed beyond words.
- While He thrashed demon mArica, He slayed subAhu.
- Consort of Lord mAdhava wanted to make a chowrie (of animal tail);
- The Lord discharged a missile to sever the tail of the animal;
- the animal, seeing the missile, projected its neck (in front of the missile) in order to die and save its honour rather than losing its hair;
- seeing this, the Lord took pity and became reliever of the distress of the humble animal;
- in order to grant its life back, He quickly destroyed the missile, then and there, which was already on its way to the target.
- While He thrashed demon mArica, He slayed subAhu.
Word-by-word Meaning
pallavi
vAcAm-agOcaramE manasA
varNimpa taramE rAma mahima
O My Mind (manasA)! Is it possible (taramE) to describe (varNimpa) the greatness (mahima) of SrI rAma? It is indeed beyond (agOcaramE) (literally unreachable) words (vAcAM) (vAcAm-agOcaramE).
anupallavi
rE-cAri mArIcuni paDaga koTTi
reNDO vAni Sikhiki-osagenE (vAcAM)
While He thrashed (padaga koTTi) demon mArica (mArIcuni) – the night (rE) prowler (cAri), didn’t He slay (Sikhiki osagenE) (SikhikosagenE) (literally offered to the fire) subAhu - the second (reNDO) one (vAni) (by discharging AgnEyAstra – Fire Missile)?
O My Mind! Is it possible to describe the greatness of SrI rAma? It is indeed beyond words.
caraNam
mAnavatI madini-erigi
cAmaramu-auTaku-astramunu-Eya kani
mAnambukai meDa dAcagA
mAdhavuNDu kani karagi vEgamE
dIna-Arti bhanjanuDai prANa
dAnambu-osaga munu canina
bANambunu-aTu cedara jEya lEdA
gAna lOla tyAgarAja nutu mahima (vAcAM)
Understanding (erigi) the mind (madini) (madinerigi) of His Consort (mAnavatI) (literally woman) to make (auTaku) a chowrie (of animal tail) (cAmaramu),
when Lord mAdhava (mAdhavuNDu) discharged (Eya) a missile (astramunu) (cAramauTakastramunEya) to sever the tail of the animal,
as the animal, seeing (kani) the missile, projected (dAcagA) its neck (meDa) (in front of the missile) in order to die and save its honour (mAnambukai) rather than losing its hair,
seeing (kani) this, the Lord taking pity (karagi) (literally melt), by becoming the reliever (bhanjanuDai) of the distress (Arti) of the humble (dIna) (dInArti) animal,
in order to grant (dAnambu osaga) (dAnambosaga) (literally give charity) its life (prANa) back, did He not (lEdA) quickly (vEgamE) destroy (cedara jEya) (literally scatter) the missile (bANambunu) then and there (aTu) (bANambunaTu) which was already (munu) on its way (canina) to the target?
O My Mind! Is it possible to describe the greatness (mahima) of SrI rAma – Enjoyer (lOla) of music (gAna) - praised (nuta) (nutu) by this tyAgarAja? It is indeed beyond words.
(Understanding the mind of His Consort to make a chowrie (of animal tail), Lord mAdhava discharged a missile to sever the tail of animal; the animal, seeing the missile, projected its neck (in front of the missile) in order to die and save its honour rather than losing its hair; seeing this, the Lord taking pity, in order to grant its life back, quickly destroyed the missile which was already on its way to the target.)
Notes –
References –
1 – vAcAmagOcara – Please also refer to lalitA sahasra nama (415) ‘manO vAcAmagOcarA’.
2 - mArIcuni – In this regard, the following verses of SrImad vAlmIki rAmAyaNa – bAlakANDa – Chapter 30 is relevant –
sa tEna paramAstrENa mAnavEna samAhataH
sampUrNaM yOjana SataM kshiptaH sAgara-samplavE
vigRhya sumahaccAstram-AgnEyaM raghu-nandanaH
subAhUrasi cikshEpa sa viddhaH prApatad bhuvi 18, 22
“Forcibly hit with that highly excellent missile presided over by manu, the ogre (mArIca) was flung in mid ocean, a distance of a full one hundred yOjana (800 miles).
SrI rAma quickly invoked the most excellent missile presided over by the god of fire and hurled it at the breast of subAhu and, pierced by it, the latter fell dead on the ground.”
Comments -
3 - cAmara – This episode is not found in SrImad vAlmIki rAmAyaNa.
3 - cAmara – used as a fan in temples and for kings . It is generally made from yak’s tail, particularly the silver hued tail. This is also known as chowrie – the tamizh equivalent of savuri. In tamizh mythology, a deer by name ‘kavari mAn’ is mentioned which would not live if it happens to lose even a single hair from its body. Yak is found in himAlayA or Tibet only (nearest to India); also there is no such myth about yAk losing its life to save its honour. Therefore, the reference must be to kavari mAn.
The following verse from tirukkuRaL (tamizh) is relevant –
mayir nIppin vAzhAk kavarimA annAr
uyir nIppar mAnaM varin (969)
“The deer ‘kavari’ would not live even if one hair is shed from its body (considering it to be a matter of honour); such like people, would cease to live if their honour is at stake.”
4 – bANambunaTu cedara jEya – Sort of guided missile which could be controlled (including self-destructed) before hitting the target. Other similar instances are given below.
In the case of Crow demon (kAkAsura) also, SrI rAma redirected the brahmAstra from actually slaying the crow.
In the episode of bridging a causeway over the sea, SrI rAma redirected the missile aimed at the Lord of Oceans. This refers to SrImad vAlmIki rAmayaNa, yuddha kANDa, Chapter 22, verses 30 to 40. Sinful marauders of terrible aspects and deeds dwelling the region of drumakulya – aka – marukAntAra (present day Marwar, Bikaner and Rajasthan) were slayed by the brahmAstra of SrI rAma which was discharged aimed at Lord of Oceans.
The story of arjuna withdrawing brahmAstra aimed at aSvattAma is mentioned in
story in brief-1;http://www.ibiblio.org/sripedia/oppiliappan/archives/mar05/msg00072.html