Aa: S R1 M1 P N2 S
Av: S N2 P M1 R1 S
taaLam: aadi
Pallavi :
nAnATi batuku nATakamu
kAnaka kannati kaivalyamu
nanati - daily day to day
batuku - life
natakamu - drama (natakam in tamil also means drama)
kanaka kannati - that which is seen and yet not seen
kaivalyamu - liberation / salvation
Meaning : The everyday life is but merely a drama. What is seen and yet unseen constitutes the drama. Beyond these stands salvation and liberation from this drama.
poovu tayu - to leave; to leave the body behind; to be dead
nijamu - the truth
natta nadimi - in between these two (as said above - the birth and the death) (natta nadu in tamil also means right in the middle)
pani - work ; what we do (pani in tamil also means the work we do)
natakamu - drama
yetta nedu tagaladi - which is right in front of us
prapanchamu - the prapancha; the universe
kattakadapatidi - the one which is the ultimate final one; the last one
kaivalyamu - the salvation; the liberation,mukthi
Meaning : The two ends are to be born and to be dead. Those are the truths. Whatever we do in between these two ends constitutes the drama which unfolds. We see the universe and the life which is right in front of us but we don't see what is beyond. We don't see the one which is beyond the universe and the time. That is where the salvation is.
CharaNam 2 :
kuTicEdannamu Shoka cuTTeDidi
NaTu mantrapu pani nATakamu
voDigaTTu konina vubhayakarmulu
gaTidATinapuDE kaivalyamu
(naanaaTi)
kutichedi - what we relish; eat; drink (kudichathu = that we drink in tamil)
annamu - food / rice (annam = food in tamil)
shoka - dress / cloth
cuttedidi - wrapping around the body (cuttudhal in tamil also has the same meaning : to wrap around)
natu mantrapu - what is in the middle
pani - work
natakamu - drama
vubhayakarmulu - the two duties / the dual duties as mentioned above
gatidatinapude - when you cross beyond this
kaivalyamu - salvation / liberation
Meaning : We eat our food. We wrap a cloth around our middle. Between these and our end is the drama. when we cross beyond this, we see the salvation.
naki naki - is something to laugh about (in tamil : 'nagai' - to be laughed at)
kalamu - time ; because of time; bound by time
natakamu - drama
yeguvane - the one who is a higher place; the only higher place
Shri vengateshvaru - Lord Sri Venkateswara
gaganamu - akasam; sky; the universe
mididi - beyond the skies and the universe
kaivalyamu - salvation/ liberation
Meaning : Our sins don't dwindle. Our good deeds don't extend. In between these, we do something and that is the much laughable drama. Beyond these there is one and only one Lord Sri Venkateshwara. Beyond the universe He is there and that is where the liberation is.
Commentary :
When one goes thru this kriti, one is reminded of William Shakespeare and his lines in the Drama As you like it - the famous poem "All the world's a Stage"
All the world's a stage,
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts....
Very much like the bard, Annamacharya talks about the life as a mere drama. The drama gets enacted day in and day out. The drama is what we see as we are all in the midst of it. But, the salvation, the liberation lies outside the drama. The wise ones are able to recognize this and go beyond.
We are born. We die. Between the two extremes lies the drama. We all eat. We all dress up. Between all this lies the drama.
In this drama, our sins add up. Our good deeds dwindle. There is one Lord Sri Venkateshwara who stands above all these. He is the one who is outside all this drama. He is the one who is conducting the drama. He is the one who is enjoying the drama. So, if you want to get out of the drama, catch his lotus feet. Realise that all these are mere drama and go out. That way is where liberation lies.
shyamakrishnuni sodhari = sister of krishna, who has dark color
kaumAri = who is always young
umA shrI mInAkShammA = goddess uma, goddess meenakshi
shamkariyO = goddess sankari
mahArajmI = queen of the universe
rakShimchuta = please save me / protect me
kidhi samayamu= this is the time
My dear Goddess Lalitha! You are Uma. You are Meenakshi. You are the sister of Lord Krishna, who is dark. You reside in teh mountain Meru. You are always young. You are the devi of Lord sankara and hence you are called sankari. You are the empress. You are the queen of this whole universe. please save me. Please protect me. It is time for it. It is time you protected me.
Stories in this kriti :
Kalapa lathika :
It is said that there is a tree called "kalpaka vruksha". The tree fulfills all the wishes the ones who are underneath it. With it around, whatever you wish, whether good or bad, come to be realised. Shyama sastri tells us that Goddess Lalitha is like that tree. However, as she is a beautiful woman, and women are generally compared to creepers which are thin rather than thick as a tree, he compares Goddess Lalitha to the "kalapa lathika". Also, while the kalapa vruksha gives all the good and bad, this 'kalpa lathika" fulfills only if the wishes are good. It does not fulfill your wishes if those wishes are bad for you.
One of the stories about 'Klapaka vruksha" is this : one man, wandered in the forest and was lost. He took rest underneath the kalapaka vriksha, not knowing its nature. He was hungry. He wished for a feast. Immediately, there was this feast in front of him. He was happy and frightenend at the same time. However, because he was hungry, he finished his meals. Then, he wished for a comfortable cot with pillows. Immediately, there was this lovely cot with pillows! He then wished for beautiful women to massage his aching feet. There were two of them massaging him in no time. He was deeply worried now. He then thought : this is a jungle. What if there comes a lion now and eats me? No sooner than he had the thought, there materialized a lion which killed him immediately and ate him.
But, this 'kalapa lathika' will not grant the wishes if those are bad for the devotees. It will fulfill only if it is good for them. That is the difference between the 'kalpa vruksha' and this 'kalpa lathika'.
Janani :
She is the one who created the entire world. "jaga janani" is an often used phrase by all her devotees. Though it is said that Brahma created the world, the 'mahamaya' or the goddess maya, which is a part of devi, goddess lalitha actually created the world according to saktha sect.
All the Gods worshipping the Goddess Mother :
This is another traditional practice in the 'saktha' tradition. All the 3 Gods : Brahma, Vishnu and Shiva all fall on the lotus feet of Goddess Lalitha. The same thing is said by slokas such as "Lalitha sahasranama" and bakthi literature such as "Abirami anthathi:" It goes like this : "harihara brahmendradhi sevitha"
Sumeru madhya nilaye :
This is straight from Lalitha sahasranama. Shyama sastri calls devi as "Lalitha" here. And, he goes on to use the same phrases and praises that Lalitha sahasranama uses. Devi, Goddess, resides in the mountain meru. It is said to be in kailasha.
Shyama Krishuni sodhari :
This is the 'mudra' that Shyama sastri uses in all his kritis. Devi Goddess is also the sister of the Shyama coloured - dark colored Krishna. In fact, one of the famous idols in almost all of the tamilnadu marriage halls is that of Lord Vishnu, marrying off his sister to Lord Shiva. This happens because Shyamala, devi goddess, is Vishnu's sister. As Krishna is Vishnu's incarnation, she is the sister of Krishna.
One of the stories about how Shyama Sastri started using his mudra "shyama krishna sodari"
SHYAMA SASTRI, one of the Music Trinity, waschristened Shyamakrishna at birth. What made him address
Devi Kamakshi of Thanjavur as his sister (Shyamakrishna Sodari) in all his kritis is an interesting story handed
down by the temple archakas of his time, according to Swaminantha Atreya, the asthana Sanskrit vidwan
of the Kanchi mutt. Those were the days when the temple for Goddess Kamakshi was being built by Thulajaji,
the Maratha ruler of Thanjavur. Shyama would practise the songs in his wonderful voice sitting on the tower
meant for the temple bell. His aunt who was fond of him used to send him milk through her little daughter. One
day the girl came calling him "Anna" (brother), placed the bowl of milk by his side and disappeared. Shyama
noticed her angelic charm that day with the necklace of the deity adorning her neck. He at once ran home
only to reprimand his mother for having sent her decked with the deity's jewel.When he learnt that she had not
sent the girl that day, as she was not available he knew that Goddess Kamakshi had come to enslave him.
The first kriti that flowed from his lips praising Her grace was "Oh, Jagadamba' in Ananda Bhairavi which was
later followed by about 300 kritis with his mudra `Shyama Krishna Sodari'. Did she not address him as
"Anna"?
Of the 300 kritis only 50 are sung now. A master of puns, how Sastri predicted his end is amazing.
When people came to offer their condolence on his wife's death he said, saaga anjinaal, seththu aarinaal, ("She was afraid to die, but in death she attained peace" — this was how others understood the words). But what he actually conveyed was that he was to die in five days — saaga aindunaal — and that was the sixth day of her death (seththu aarunaal). As predicted Shyama Sastri attained Goddess Kamakshi's feet on the eleventh day. By :V. SUNDARAM taken from: http://www.hinduonnet.com/thehindu/fr/2002/05/10/stories/2002051000870600.htm
It is not known whether Shyama Sastri has sung any song on any God or Goddess other than Devi. To my knowledge, there are no kritis even on Ganesha though typically anyone would start with a Vigneshwara kriti and only then move onto the God or Goddess of his devotion. If there is any song by Shyama sastri on Ganesha / other deities, please do let me know. I would be very grateful.
Meaning :
Pallavi:
mari vEre gati evarammA
mahilO nannu brOchuTaku ||
mari : further / again /other than
vere : no other
gati : refuge
yevaramma : who is there mother? (yevar = who in tamil; similar meaning in telugu also; amma = mother)
mahilo =ideal person
nannu = me
brochutaku= for protecting
Anupallavi:
SaraNAgata rakshaki neevEyani
sadA nammiti nammitini minAkshi ||
Sharanagata= the ones who come and worship you, who come and fall on your feet
raksaki = taking care of them; protecting them
sada = always
nammiti = trusted
nammitini = trusted (same word in a different way, repeated for emphasize)
Charanam 1:
madhurApuri nilaya vANi ra
mA sEvita pada kamalA
madhu kaiTabha bhanjani kAtyAyini
marALa gamana nigamAnta vAsini ||
madhurApurinilaya = who lives in Madurai (Meenakshi)
vani = goddess saraswati
rama = goddess lakshmi
sevita = worshipped by
padakamala = lotus feet
madu kaitabha = the demons madu and kaitaba
bhanjani = killed them
katyayani = goddess katyayani
marala = swan
gamana = gait / walk like
nigamanta vasini = who resides in the scriptures
Charanam 2:
varamichchi Seeghrame brOvu Si
vAmbA idi neeku baruvA
nera dATavu neevu gadA Sankari
sarOja bhavAdi surEndra poojitE ||
varamicci =bless me
shighrame = fast
brovu = protector
shiva amba = shiva's consort
idi = this
niku = for you
baruva = burden
neradAtavu = you will not fail
gada = isn't it?
shankari = goddess shankari
saroja bhavadi = the one who was born in a lotus = lord brahma
surendra pujite = worshipped by indra who is the leader of all Devas
Charanam 3:
Suka SyAmala ghana SyAma krishNuni
sOdari koumAri
akaLanka kalAdhari bimbAdhari
apara krupAnidhi neevE rakshimpa ||
shuka = who is happy
shyamala = goddess shyamala
ghana shyamakrishnuni = krishna's who is dark blue in color
sodari = sister
kaumari = the one who gave birth to lord Kumara - lord muruga ; skanda
akalahnka = One with a forehead akin to an unblemished mirror
kaladhari = who supports; takes care of all the fine arts
bimbadhari = who has lips red like the bimba fruits ("kovai" fruits in tamil)
apara krpanidhi = who is full of bliss; ocean of compassion
nive = you only
raksimpa = can save me
Swara sahityam:
pada yugamu madilO talachi
kOriti vinumu mada gaja gamana
parula nutimpa gAne varamosagu
satatamu ninu madi maravakanE
madana ripu sati ninu hrudayamulO
gati yani dalachi stuti salipE
mudamu tO phalamosanguTaku dharalo
natAvana kutoohala neevEgA ||
pada yugamu = lotus feet
madilo dalachi = thinking of in the head
koriti = request
vinumu mada = please listen
gaja gamana = walk like elephant
parula = others
nutimpa = extolled
gane = ganas; group
varamosagu = shower boons
satatamu = always
ninu = about you
madi = think of
maravakane = will not forget
madana ripu = who burnt cupid
sati = consort of
gatiyani = you are the refuge
dalachi = meditate
stuti = worship
salipe = those who worship
mudamu to = my happiness
phalam = results
osagu = confers
dharalo = in the world
natavana = devotees
kutuhala = concerned about
nivega = like you
Detailed meaning and commentary:
Pallavi :
mari vEre gati evarammA
mahilO nannu brOchuTaku ||
Oh Goddess Meenakshi, please protect me. Who else is there on this earth to protect me? You are the person who has to protect me. If you don't who will? Asks Sastri.
Anupallavi :
SaraNAgata rakshaki neevEyani
sadA nammiti nammitini minAkshi ||
When somebody comes to you and falls on your feet, asking for protection, giving up completely their ego, you take care of them. I also have absolute faith in you. I know that you are the only person who can protect me. Meenaksi, I believe in you. Meenakshi, I believe in you. Sastri repeats the "I believe you" twice over here for emphasize. "nammiti nammitini"...beautiful way of telling Meenakshi how much I need you.
Charanam : 1
madhurApuri nilaya vANi ra
mA sEvita pada kamalA
madhu kaiTabha bhanjani kAtyAyini
marALa gamana nigamAnta vAsini ||
You are in Madurai (This is in Tamilnadu. This is not the Matura which is typically associated with Krishna)
Both Saraswati and Lakshmi worship your lotus feet. You are the one who destroyed the demons Madhu and Kaitabha. You are the Goddess Katyayini who has the beauty and the grace of movement a swan. You are the quintessence and the gist of all the vedas and scriptures.
This is interesting. Typically, the story is that the demons "madhu and Kaitabha" were killed by Lord Vishnu. But, the story is that the demons, both Madhu and Kaitabha came to kill Brahma and steal the vedas, devas invoke the mahamaya. The mahamaya releases Vishnu from her. Vishnu fights with both the demons but is unable to kill them immediately. The demons thought they were better than Lord Vishnu and proudly offered one boon to Him. Lord Vishnu also used it and asked the demons " you should be killed by me". Trapped, the demons, granted the same with one condition : that they should be killed in a place where there was no water. Remember, it was maha pralaya time and the whole earth was surrounded by water. Vishnu smiled, took both of them onto his thighs and killed them both.
The interesting thing is that Lord Vishnu arose from the devi mahamaya. That is what Devi Mahatmiyam also says. That is exactly what Shyama Sastri tells us now. Though the weapon which killed the demons might be Lord Vishnu, the weapon was fired by Devi right? And hence, it is Devi only who killed Madhu and Kaitabha and saved the world and also the earth and Brahma and the vedas.
Devi. If you can save the world, the vedas and Brahma, you can very easily save me. Please do is the plea being made by sastri here. For a detailed note on the story from Devi Mahatmiyam, check here : http://mantraaonline.com/devi-mahatmyam-1/
Charanam : 2 :
varamichchi Seeghrame brOvu Si
vAmbA idi neeku baruvA
nera dATavu neevu gadA Sankari
sarOja bhavAdi surEndra poojitE ||
Oh Amba, bless me and please do it fast. Sivamba, it is not a big task for you. Oh Sankari,you will never fail in whatever you undertake. Brahma, Indra and others worship you.
Brahma is indicated as "Saroja Bhava" here. He was born on a lotus from the Nabhi of Vishnu. Indra is indicated as "Surendra" as he is the leader of all "suras" meaning devas. If you note, the word, 'a-suras' is used to indicate demons - which is the opposite of 'suras'.
Charanam : 3 :
Suka SyAmala ghana SyAma krishNuni
sOdari koumAri
akaLanka kalAdhari bimbAdhari
apara krupAnidhi neevE rakshimpa ||
You are the Shyamala who lives in peace. You are Koumari. You are the sister of Syama Krishna who is dark blue. You are unblemished. The beautiful crescent moon rests and graces your head.Your lips are red like 'Bimba' fruits.You are the ocean of compassion. You alone should protect me.
Shyamala the sister of Shyama Krishna. This repeats in many stories. Whether you see the story where Kamsa tries to kill the 8 children of Vasudeva, where the 8th child he tries to kill actually turns out to be Devi Shyamala and tells him that the slayer of him is actually growing up in some other place; or the story of Meenakshi's marriage where Meenakshi is given away in marriage to sundareswarar by Lord Vishnu, Devi Gowri or Shyamal is the sister of Lord Vishnu.
How come devi has a crescent moon adorning her head? It comes from Lord Shiva who has the crescent moon adorning his head! Since devi and Lord Shiva are one and the same, the moon appears on Devi's head also. Another key point here is that Shyama sastri was an ardent devotee of Goddess Kamakshi. And, the crescent moon appears on Goddess Kamakshi only!
Swara sahityam :
pada yugamu madilO talachi
kOriti vinumu mada gaja gamana
parula nutimpa gAne varamosagu
satatamu ninu madi maravakanE
madana ripu sati ninu hrudayamulO
gati yani dalachi stuti salipE
mudamu tO phalamosanguTaku dharalo
natAvana kutoohala neevEgA ||
I think of your feet and ask for boons. I request you. Please listen my requests. You have majestic walk like an elephant.You shower boons to those who ask for it. Here I am - I always think of you. Please don't forget me.You are the consort of Siva - who is the enemy of cupid. I always keep you in my heart.You always and every time, reward your devotees.Who else is there on this earth so much concerned of devotees?
This passage is so full of stories. Here, Shyama sastri reminds us of the story where Lord Shiva killed the lord of love : the cupid, called 'Manmadha'. Once, Lord Shiva was meditating. Devas were desparate for a child from the union of Lord Shiva and Devi because only such a child can kill the demons Tarakasura and Surapadma. But, since the lord was in meditation, they called in the lord of love, cupid to get Lord Shiva to fall in love. Cupid also fired his arrows of flowers. But, Lord Shiva got irritated and looked at Cupid with his third eye. Cupid was burnt instantly. But, because of Devi, Lord Shiva agreed to give the life back to Cupid with one condition : Cupid would not be visible to anyone but his wife, Rati. Since Devi was the one who was instrumental in giving the life back to him, Cupid does not disturb those who are devotees of Devi. That is what is being referred by Sastri here. he ways "You are the consort of Shiva - who burnt Cupid" meaning, since I am your devotee, I would also be saved from the mischiveious was of Cupid and would not fall prey to the desires of flesh.
A beautiful song, set in Ananda Bhairavi. The song invokes Devi. It brings to your mind's eye the pleadings of Shyma sastri. Another interesting thing about this song is the Raaga in which it is set. Ananda Bairavi is said to be the favorite of Shyama Sastri. He is the one who is supposed to have improvised the Raaga and set up the way it is being used these days.
The following are some of the renderings of the song:
M.Balamurali :
Semmangudi Sreenivasa Iyer
Some audio songs are given here : (Mainly from arvindsdad.blogpost.com):
caraNam 2 rAjAdhirAja muni pUjitapAda ravirAjalOcana sharaNya ati lAvaNya
rAjadharanuta virAjaturaga sura rAja vandita pAda-aja janaka dina-
rAjakOTi samatEja danuja gajarAja nicaya mrgarAja jalajamukha
(Ela)
caraNam 3 yAgarakSaNa parama bhAgavatArcita yOgIndra su-hrdbhAvita Adyanta
rahita nAgashayana vara nAgavarada punnAga sumadhara sadAgha-
mOcana sadA gatija dhrta padAgamAnta cara rAgarahita shrI tyAgarAjanuta
(Ela)
Core Meaning:
Ela nI dayarAdu parAku jEsE vELa samayamu gAdu
Thyagaraja starts with a very comfortable and familiar calling of the lord : he calls him 'Ela'. It is a word used in telugu where you know the person you are talking to and are in a comfortable position to address him in the tone of the person who has known him for years. "Hey my dear boy! Come here" is the tone adopted here. He asks him why he has not cared till now. It is the time to care and yet he has not cared to come till now. Is it the way to treat me? There is no time for such things!
Thyagaraja continues in the same tone. Here he says : O my dear boy! O Bala! You are full of golden garments! You are the protector of good virtuous people.You are one who is taken up by Lakshmi! You are the one who does 'jala' with your arrows. Sara = arrows; jala = who does magic with it. Here, it means the one who wields a whole host of arrows.
You are the one who bestows auspeciousness. Shubada = auspeciousness; from the root word 'shubam'. You are the one who is full of mercy : 'Karunalavala'. You look like a dark rain cloud and colored a dark blue : 'Ghana nila'. You wear garlands made of fresh forest flowers : 'navya vana malika abharana'
The music reaches a cresendo here. The beauty of telugu language comes to the fore here. Thyagaraja continues. "Rara" : come! Come oh my boy! Come! Who are you? I know who you are. You are the head of all devas (devadhideva). Come! You are the most noble person (mahanubhava). Come! You have lotus eys (Rajiva Netra). You are the blessed descentant of king Raghu (Raghu vara putra). Please do come.
Oh my dear excellent boy! Your heart is full of bliss. So does your family's (of saints and people like me!). You are majestic like an ocean. You are the slayer of asuras (dhanuja)
Oh you are so beautiful. You are like cupid in your good looks. You reside in the hearts of wise people and saints! You are the essence of all vedas and sastras and all knowledge. In spite of all this, why are you unconcerned about me? (nadupai)
rAjAdhirAja muni pUjitapAda ravirAjalOcana sharaNya ati lAvaNya
rAjadharanuta virAjaturaga sura rAja vandita pAda-aja janaka dina-
rAjakOTi samatEja danuja gajarAja nicaya mrgarAja jalajamukha
You are the king of kings (Raja adhi Raja) . Your feet are those praised by munis (Muni pujita padha) and sages and the wise ones. You have eyes as the Sun and the Moon (Ravi raja lochana). You are the one who offers refuge to those who have none. You are the most beautiful one.
You are the one who is praised by Lord Shiva, who wears the crescent moon (Raja dhara nuta). You are the Lord Vishnu who flies on the majestic bird Garuda (turaga viraja). You are the one whose feet are worshipped by Lord Indra (sura raja vanditha pada). You are the one who is the father of Brahma (aja janaka)
You are the God of the day (Dina Raja)! Your splendour and brilliance is like a crore Suns put together (koti sama teja). You are like the lion, the king of animals, which slays multitude of elephants. Like that, you kill all the demons and asuras. You are the who has the lotus face.
yAgarakSaNa parama bhAgavatArcita yOgIndra su-hrdbhAvita Adyanta
rahita nAgashayana vara nAgavarada punnAga sumadhara sadAgha-
mOcana sadA gatija dhrta padAgamAnta cara rAgarahita shrI tyAgarAjanuta
You are the one who protects yagas (yaga raksana). You are the one who is worshipped by the highest of the devotees (parama bhagavatha archita). You are the one who is loved and resides in the hearts of great yogis (yogindra suhrd bhavitha). You are one who has no start or end (Adi anta rahita). You are like a blessed elephant who takes rest on a serpent (naga shayana vara naga). You wear the flowers of punnaga (punnaga suma dhara). You are the one who always gives us freedom from our sins (sadha agha mochana). Your feet are always held by the one born of the wind God (sada gatija dhrta pada) ! Agamas and sastras dwell in you (agama anta cara)! You are the one who is without any desires (raga rahita)! You are the one who is praised by this Thyagaraja!
An interesting point about this song as given by karnatic.com is this :
This is a song which starts with the anupallavi first. The pallavi is normally sung later. This is also a song composed by Thyagaraja when he finally saw Rama.
In the 1st charanam, in the place of 'madana sukumara", there is also a practice of singing the words "dasaradha kumara". But, 'madana sukumara' is what is used here.
My point of view : In terms of rhyming, both sound good. However, after listening closely to both Yesudas and TVS singing, I decided to use only 'madana sukumara'. Also, in the entire song, Thyagaraja continuously talks about Rama the youth and his beauty. So, 'madana sukumara' is consistent with this usage.
Beauty of the song and the stories from it:
Thyagaraja sings this in Raag Atana. Atana typically has a very majestic tenor to it. Almost commanding! Though thyagaraja implores the lord in every single sentence, the tenor of the Raaga lends it a commanding quality. And, the way Thyagaraja begins, with the 'Ela'! sets the tone for the entire song.
In the anupallavi, thyagaraja tells us about the reason for Ram's birth - the reason why Lord Vishnu took the Rama avatar. The key reason is " sujana paripala" - to protect the good ones who were being tormented by the evil like Ravana. To do this, Rama did magic with his bow and arrows : "vidhrta shara jala" He killed fourteen thousand demons - the Kara Dhooshanas all alone. That is the magic being talked about here. And, the hint 'vana malikabharana' - the one who wears the garland of forest flowers gives us all the clues about the story here!
The second reason for Rama's birth is talked about here. Though Thyagaraja gave ample hint of this in the previous charanam itself, he clarifies it here. Rama is Devadi deva. He is mahanubhava. He is beautiful with his lotus eyes. He is majestic like the ocean. He is the essense of all the vedas and sastras. He resides in the heart of jnanis and sages. But, all this is for what? All this is to kill the demons!! All this is for "danuja samhara"!The reason for the avatar of Rama is to get rid of demons such as Kara, Dhooshana and Ravanas. That is being talked about by Thyagaraja in this charanam.
yAgarakSaNa parama bhAgavatArcita yOgIndra su-hrdbhAvita Adyanta
rahita nAgashayana vara nAgavarada punnAga sumadhara sadAgha-
mOcana sadA gatija dhrta padAgamAnta cara rAgarahita shrI tyAgarAjanuta
Finally, in this charanam, Thygaraja talks about Lord Vishnu and not just Rama. Lord Vishnu delivers us all from our sins. He has no desires and the moment we become one with Him, we become desireless too. Like the tamil verse 'Tiruk Kural' says,
" பற்றுக பற்றற்றான் பற்றினை அப்பற்றை
பற்றுக பற்று விடற்கு"
means this : have desire for the one who has no desires. And, have that desire so that you can be cured of all desires.
Like this, Thygaraja talks about the final destination in the 3rd charanam : Vishnu is without any desire. He resides in the heart of yogis who have no desires. Like that, by constantly worshipping him, let us also become ones without any desire.
In this song, the pain of Thygaraja comes through clearly. His waiting for years, the love for Lord Rama, the pain that he has not yet seen the Lord, the fact that the Lord protects all the sadhus and good ones and yet he has not yet come to protect Thyagaraja, the fact that the Lord resides in all the yogis and yet Thyagaraja is not able to see the Lord in his heart - all that pours forth.
An absolutely gem of a song. Pure poetry throughout. The language dances around. The words weave magic.
Take the anupallavi:bala, cela, paripala, rama lola, shara jala, karunala vala, ghana nila...the "la" sound goes on and on..
Take the 1st charanam : Rara, rajiva netra, raguvara putra...and then saratara, sudha pura, parivara, gambira, samhara, sukumara, janavihara, shruti sara...the 'ra' sound goes on and on..
Take the 2nd charanam. It is full of Rajas! Rajadhiraja, raviraja, rajadharanuta, virajaturaga, sura raja, aja janaka, dina raja, sama teja, danuja, gajaraja, mrgaraja, jalaja...
Take the 3rd charanam : it is full of 'agas' : 'naga' shayana, 'naga' varada, pun 'naga', sadhagha, 'sada ga' tija, 'padhaga' manta, cara raga, 'thyaga' rajanuta...
The words dance around you. When it is sung by great musicians, you can see Lord Rama in all His splendour. You can see him doing mayajal with his bow and arrow. You can see him saving sadhus and munis. You can see him smiling and listening to the song. You can see the saint Thyagaraja calling out for Ram. You can see Thyagaraja crying throughout the song, calling Him to come and rescue him. An absolutely beautiful, majestic song.
Song in Tamil : (From http://thyagaraja-vaibhavam.blogspot.com : This site also gives the word by word meaning of the song in both english and also in tamil. Beautifully written)
ப. ஏல நீ தய ராது பராகு ஜேஸே(வே)ல ஸமயமு காது
அ. பால கனக மய சேல ஸுஜன பரிபால ஸ்ரீ ரமா லோல வித்ருத ஸர ஜால ஸுபத கரு(ணா)லவால கன நீல நவ்ய வன மாலி(கா)பரண (ஏ)
ச2. ரா(ஜா)தி ராஜ முனி பூஜித பாத ரவி ராஜ லோசன ஸரண்ய அதி லாவண்ய ராஜ தர நுத விராஜ துரக ஸுர ராஜ வந்தித ப(தா)ஜ ஜனக தின ராஜ கோடி ஸம தேஜ தனுஜ கஜ ராஜ நிசய ம்ருக ராஜ ஜலஜ முக (ஏ)
ச3. யாக ரக்ஷண பரம பாகவ(தா)ர்சித யோ(கீ)ந்த்ர ஸுஹ்ருத்-பாவி(தா)(த்ய)ந்த ரஹித நாக ஸயன வர நாக வரத புன்னாக ஸும தர ஸ(தா)க மோசன ஸதா கதிஜ த்ருத ப(தா)க(மா)ந்த சர ராக ரஹித ஸ்ரீ த்யாகராஜ நுத (ஏ)
Songs that you can listen to / download :
One of my favorites - though it is from a film (salangai oli) - is sung by Janaki and goes upto only the first charanam. But, I think the beauty of the words and the song come out clearly and beautifully through janaki's voice : http://www.mediafire.com/?qrquwmdzutm
