Transliteration as per Modified Harvard-Kyoto (HK) Convention
(including Telugu letters – Short e, Short o) -
a A i I u U
R RR lR lRR
e E ai o O au M (H or :)
(e – short E – Long o – short O – Long)
k kh g gh n/G
c ch j jh n/J (jn – as in jnAna)
T Th D Dh N
t th d dh n
p ph b bh m
y r l L v
S sh s h
kAsiccEdE-gauLipantu
In the kRti ‘kAsiccEdE goppAyenurA’ – rAga gauLipantu (tALa Adi), SrI tyAgarAja criticizes those kings who indulge in rewarding rather than protecting the subjects as a matter of duty.
pallavi
kAs(i)ccEdE gopp(A)yenurA kalilO rAjulaku
anupallavi
1hari dAsulu sEvimpar(a)nucu prabhuvulu
daya mAniri param(e)ncaka pOyiri (kAsu)
caraNam
2rAjAngamu koraku nAlgu jAtula rakshaNa para sukhamO
rAjasulai san-mArgam(e)rugaka parAku sEya ghanamO
Ajanmamu kolicE vipra varulak(A)nandamu galadO tyAga-
rAja vinuta nI mAya kAni nIraja nayana sujan(A)gha vimOcana (kAsu)
Gist
- O Lord praised by this tyAgarAja! O Lotus Eyed! O Reliever of sins of virtuous people!
- In the kali yuga, rewarding has become great for the Kings.
- The Kings have abandoned compassion because Lord hari’s devotees would not salute them.
- They failed to consider about the future World.
- Will protection of the four castes for the sake of government bring comfort of future World?
- Is it worthy of the Kings to be unconcerned by being desires-driven instead of knowing path conducive to their real welfare?
- Is true happiness attainable by those great brAhmins (or learned people) who serve (the Kings and rich) throughout their lives?
- The Kings have abandoned compassion because Lord hari’s devotees would not salute them.
- These are only Your mAyA!
- In the Kali Yuga, rewarding has become great for the Kings.
Word-by-word Meaning
pallavi
kAsu-iccEdE goppa-AyenurA kalilO rAjulaku
In the kali yuga (kalilO), rewarding – giving (iccEdE) money (kAsu) (kAsiccEdE) – has become (AyenurA) (literally has become) great (goppa) (goppAyenurA) for the Kings (rAjulaku).
anupallavi
hari dAsulu sEvimparu-anucu prabhuvulu
daya mAniri paramu-encaka pOyiri (kAsu)
The Kings (prabhuvulu) (literally lords) have abandoned (mAniri) compassion (daya) because (anucu) Lord hari’s devotees (dAsulu) would not salute (sEvamparu) (sEvimparanucu) them.
They failed to consider (encaka pOyiri) about the future World (paramu) (paramencaka);
in the Kali Yuga, rewarding has become great for the Kings.
caraNam
rAjAngamu koraku nAlgu jAtula rakshaNa para sukhamO
rAjasulai san-mArgamu-erugaka parAku sEya ghanamO
Ajanmamu kolicE vipra varulaku-Anandamu galadO tyAgarAja
vinuta nI mAya kAni nIraja nayana sujana-agha vimOcana (kAsu)
Will protection (rakshaNa) of the four (nAlgu) castes (jAtula) for the sake of (koraku) government (rAjAngamu) bring comfort (sukhamO) of future World (para)?
Is it worthy (ghanamO) of the Kings to be unconcerned (parAku sEya) by being desires-driven (rAjasulai) instead of knowing (erugaka) path conducive to their real welfare (san-mArgamu) (sanmArgamerugaka)?
Is true happiness (Anandamu) attainable (galadO) by those great (varulaku) brAhmins (or learned people) (vipra) (varulakAnandamu) who serve (kolicE) (the Kings and rich) throughout their lives (Ajanmamu)?
O Lord praised (vinuta) by this tyAgarAja! O Lotus (nIraja) Eyed (nayana)! O Reliever (vimOcana) (literally redeems) of sins (agha) of virtuous people (sujana) (sujanAgha)! These are only (kani) Your (nI) mAyA (mAya)!
In the Kali Yuga, rewarding has become great for the Kings.
Notes –
References –
2 - rAjAngamu koraku nAlgu jAtula rakshaNa para sukhamO – does protection of four castes for the sake of Government bestow supreme comfort? The following quote from Manu (rAja dharma) is relevant –
"... Let him therefore make his subject happy as he would his own children, and let the people regard the king, his ministers and other officials as their natural protectors, since it is a fact that the farmers and other wealth producers are the real source of kingly power. The king is their guardian. If there were no subjects whose king would he be? Or on the other hand if there were no king whose subjects will they be called? Let both-the rulers and the ruled-be independent of each other in the performance of their respective duties, but let them subordinate themselves to each other in all those matters that require mutual harmony and co-operation. Let not the rulers go against the voice of the people, nor let the people and ministers do anything against the wish of the sovereign...." rAja dharma - manu.
In regard to State-craft, please also refer to SrImad vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapter 100, wherein SrI rAma treats the subject in-extenso.
Comments -
1 – hari – this word is given in brackets in some books.
General – The statements contained in the Kriti have been given different meanings in the books.
General - Reading the contents of pallavi and anupallavi together, SrI tyAgarAja seems to imply that the Kings indulge in rewarding instead of having compassion (daya) towards his subjects as a matter of duty. This is further substantiated by the statement 'haridAsulu sEvimparani prabhuvulu daya mAniri' - the kings do not have compassion (daya mAniri) towards Lord’s devotees because they (devotees) do not extol them (kings). Therefore, SrI tyAgarAja seems to deprecate rewards (kAsiccEdi) which is indeed ‘quid-pro-quo’. SrI tyAgarAja expects compassion (daya) from kings towards their subjects.
Devanagari
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. का(सि)च्चेदे गॊ(प्पा)यॆनुरा कलिलो राजुलकु
अ. हरि दासुलु सेविम्प(र)नुचु प्रभुवुलु
दय मानिरि पर(मॆ)ञ्चक पोयिरि (का)
च. राजांगमु कॊरकु नाल्गु जातुल रक्षण पर सुखमो
राजसुलै सन्मार्ग(मॆ)रुगक पराकु सेय घनमो
आजन्ममु कॊलिचे विप्र वरुल(का)नन्दमु गलदो
त्यागराज विनुत नी माय कानि नीरज नयन
सुज(ना)घ विमोचन (का)
Tamil
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. கா(ஸி)ச்சேதே3 கொ3ப்(பா)யெனுரா கலிலோ ராஜுலகு
அ. ஹரி தா3ஸுலு ஸேவிம்ப(ர)னுசு ப்ரபு4வுலு
த3ய மானிரி பர(மெ)ஞ்சக போயிரி (கா)
ச. ராஜாங்க3மு கொரகு நால்கு3 ஜாதுல ரக்ஷண பர ஸுக2மோ
ராஜஸுலை ஸன்மார்க3(மெ)ருக3க பராகு ஸேய க4னமோ
ஆஜன்மமு கொலிசே விப்ர வருல(கா)னந்த3மு க3லதோ3
த்யாக3ராஜ வினுத நீ மாய கானி நீரஜ நயன
ஸுஜ(னா)க4 விமோசன (கா)
காசு கொடுப்பதே பெரிதானதய்யா, கலியில், அரசர்களுக்கு
அரியின் தொண்டர்கள் வணங்கமாட்டாரென, பிரபுக்கள்
தயையைக் கைவிட்டனர்; மறுமையை யெண்ணாமற் போயினர்;
காசு கொடுப்பதே பெரிதானதய்யா, கலியில், அரசர்களுக்கு
அரசாங்கத்திற்காக நான்கு சாதியினரைப் பேணுதல் மறுமைக்குச் சுகமோ?
இராசத நெறியோராகி, நன்னெறி யறியாது, அசட்டை செய்தல் மேன்மையோ?
வாழ்நாள் முழுதும் (பிரபுக்களைப்) புகழும் அந்தணருக்கு ஆனந்தம் உண்டோ?
தியாகராசன் போற்றுவோனே! (யாவும்) உன் மாயை யன்றோ, கமலக்கண்ணா!
நல்லோர் பாவம் களைவோனே!
காசு கொடுப்பதே பெரிதானதய்யா, கலியில், அரசர்களுக்கு
தயை - பயன் கருதாத கொடையும், பேணுதலும்
அரசாங்கத்திற்காக - அரசாங்கத் தேவைகளுக்காக.
இராசத நெறி - இச்சை, புகழுக்காக இயற்றப்படும் செயல்கள்.
நன்னெறி யறியாது - நன்னெறி நிற்காது என.
அந்தணருக்கு - 'கற்றறிந்தோருக்கு' என்றும் கொள்ளலாம்.
Telugu
ప. కాసిచ్చేదే గొప్పాయెనురా కలిలో రాజులకు
అ. హరి దాసులు సేవింపరనుచు ప్రభువులు
దయ మానిరి పరమెంచక పోయిరి (కా)
చ. రాజాంగము కొరకు నాల్గు జాతుల రక్షణ పర సుఖమో
రాజసులై సన్మార్గమెరుగక పరాకు సేయ ఘనమో
ఆజన్మము కొలిచే విప్ర వరులకానందము గలదో
త్యాగరాజ వినుత నీ మాయ కాని నీరజ నయన
సుజనాఘ విమోచన (కా)
Kannada
ಪ. ಕಾಸಿಚ್ಚೇದೇ ಗೊಪ್ಪಾಯೆನುರಾ ಕಲಿಲೋ ರಾಜುಲಕು
ಅ. ಹರಿ ದಾಸುಲು ಸೇವಿಂಪರನುಚು ಪ್ರಭುವುಲು
ದಯ ಮಾನಿರಿ ಪರಮೆಂಚಕ ಪೋಯಿರಿ (ಕಾ)
ಚ. ರಾಜಾಂಗಮು ಕೊರಕು ನಾಲ್ಗು ಜಾತುಲ ರಕ್ಷಣ ಪರ ಸುಖಮೋ
ರಾಜಸುಲೈ ಸನ್ಮಾರ್ಗಮೆರುಗಕ ಪರಾಕು ಸೇಯ ಘನಮೋ
ಆಜನ್ಮಮು ಕೊಲಿಚೇ ವಿಪ್ರ ವರುಲಕಾನಂದಮು ಗಲದೋ
ತ್ಯಾಗರಾಜ ವಿನುತ ನೀ ಮಾಯ ಕಾನಿ ನೀರಜ ನಯನ
ಸುಜನಾಘ ವಿಮೋಚನ (ಕಾ)
Malayalam
പ. കാസിച്ചേദേ ഗൊപ്പായെനുരാ കലിലോ രാജുലകു
അ. ഹരി ദാസുലു സേവിമ്പരനുചു പ്രഭുവുലു
ദയ മാനിരി പരമെഞ്ചക പോയിരി (കാ)
ച. രാജാങ്ഗമു കൊരകു നാല്ഗു ജാതുല രക്ഷണ പര സുഖമോ
രാജസുലൈ സന്മാര്ഗമെരുഗക പരാകു സേയ ഘനമോ
ആജന്മമു കൊലിചേ വിപ്ര വരുലകാനന്ദമു ഗലദോ
ത്യാഗരാജ വിനുത നീ മായ കാനി നീരജ നയന
സുജനാഘ വിമോചന (കാ)
Updated on 01 Dec 2010
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