Thyagaraja Kriti - Sri Maanini - Raga Poorna Shadjam

Transliteration–Telugu _______________________________________________________
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

SrI mAninI-pUrNashaDjaM

In the kRti ‘SrI mAninI manOhara’ – rAga pURNashaDjaM, SrI tyAgarAja pleads with Lord to grant him service of His feet.

P SrI ¹mAninI manOhara
cira kAlam(ai)na ²mATa(y)okaTirA
vEmAru palka jAlarA

A SrImantulau nI sOdarulu
sEyu rIti pAda sEva kOritini (SrI)

C ³dharm(A)d(y)akhila purush(A)rthamulu
⁴dASArhuni ⁵rUpam(a)bbina
marmambu ⁶vErE(y)unnadi
⁷mannimpum(i)ka tyAgarAja nuta (SrI)

Gist
O Lord who has stolen the heart of Your wife sItA (OR lakshmI)! O Lord kRshNa of yAdava dynasty! O Lord praised by this tyAgarAja!
Even if a long time passes, my word is same; I am unable to repeat a thousand times.
I desired the same kind of service at Your feet as performed by Your lucky brothers.
Righteous conduct and all other objects of human pursuit, and the secret of sArUpya - attaining Your form - are different.
Please forgive me now.

Word-by-word Meaning

P O Lord who has stolen the heart (manOhara) of Your wife (mAninI) sItA (OR lakshmI) (SrI)!
Even if a long (cira) time (kAlamu) passes (aina) (kAlamaina), my word (mATa) is same (okaTirA) (mATayokaTirA); I am unable (jAlarA) to repeat (palka) (literally say) a thousand times (vEmAru).

A I desired (kOritini) the same kind of (rIti) service (sEva) at Your feet (pAda) as performed by Your (nI) lucky (SrImantulau) (literally opulent) brothers (sOdarulu);
O Lord who has stolen the heart of Your wife - sItA (Or lakshmI)! Even if a long time passes, my word is same; I am unable to repeat a thousand times.

C Righteous conduct (dharma) and all (akhila) other (Adi) (dharmAdyakhila) objects of human (purusha) pursuit (arthamulu) (purushArthamulu), and
the secret (marmambu) of sArUpya - attaining (abbina) (literally acquire) the form (rUpamu) (rUpamabbina) of kRshNa (dASArhuni) (OR) O Lord kRshNa of yAdava dynasty (dASArha)! the secret (marmambu) of sArUpya - attaining (abbina) Your (nI) form (rUpamu),
are (unnadi) different (vErE) (vErEyunnadi);
O Lord praised (nuta) by this tyAgarAja! please forgive (mannimpumu) me now (ika);
O Lord who has stolen the heart of Your wife - sItA (OR lakshmI)! Even if a long time passes, my word is same; I am unable to repeat a thousand times.

Notes –
Variations –
² – mATayokaTirA – mATayokaTErA.

⁴ – dASArhuni rUpamabbina – dASArha nI rUpamabbina.

References –
⁴ – dASArha - vishNu sarasra nAmaM (511) - It is a name of Lord Krishna since He was born in the dASArha race (yAdava-kula). It can also mean ‘One who is fully competent to receive all devoted offerings made in the ritualistic sacrifices.’


The differences between various types of mukti.

To know more about four stages - sAlOkya, sAmIpya, sArUpya and sAyujya, the vaishNavaite SEshatva-dAsatva.

Comments –
¹ – mAninI – This also means ‘wife’.

³ – dharmAdyakhila purushArthamulu – In the kRti ‘pAhi rAma rAmaynucu’, SrI tyAgarAja states –

dharmArtha kAma mOksha dAnamElanE
marmameruga lEni indra SarmamElanE

“Why the four-fold division of (purushArtha) righteous action, pursuit of wealth, pursuit of desires, pursuit of deliverance? Of what avail the title of even indra when it does not involve understanding the secret (of reaching the Lord)?”

⁵ – rUpamabbina – This is sArUpya. In the kRti ‘siggumAli nA vale’ – rAga kEdAragauLa, SrI tyAgarAja states – ‘ullamunanu kani nIvu nEnaiyuNDaga teliya lEdu’ (I do not know the method by which, by beholding You in my mind, You could become me). ‘nIvu nEnaiyuNDaga’ is sArUpya.

The four stages of mukti are – sAlOkya – being co-located with Lord, sAmIpya – being in the neighbourhood of Lord , sArUpya – being of likeness of Lord, sAyujya – union with Lord. The final stage is union (sAyujya) with the Lord. Sivananda Lahari (verse 28) is relevant. Detailed discussion of Sivananda Lahari

Please also refer to tirumandiram (1510)

What is sArUpya? - “Because Gajendra, King of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sārūpya-mukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments and possessing four hands.” (Srimad Bhagavatam.VIII.4.6)

As per sage kapila’s teachings, “A pure devotee does not accept any kind of liberation — sālokya, sārṣṭi, sāmīpya, sārūpya or ekatva — even though they are offered by the Supreme Personality of Godhead.” (SB.III.29.13)

However, in SrImad-bhAgavataM, sAyujya seems to have been accepted. Please refer to nArada’s exposition on slaying of SiSupAla – "Mahārāja Yudhiṣṭhira inquired: It is very wonderful that the demon Śiśupāla merged into the body of the Supreme Personality of Godhead even though extremely envious. This sāyujya-mukti is impossible to attain even for great transcendentalists. How then did the enemy of the Lord attain it? (SB.VII.1.16).

⁶ – vErEyunnadi – 'are different' - It is not clear whether the 'difference', mentioned here, refers to the differences between 'purushArtha' (purushArthamulu) and 'sArUpya' (rUpamabbina) or between the 'service at the feet of Lord (pAda sEva kOritini) and the two – purushArtha and sArUpya put together.

From the wordings of kRti ‘siggumAli’, wherein SrI tyAgarAja desires sArUpya, it is possible that, here also, SrI tyAgarAja distinguishes between mOksha (end result of purushArtha) and sArUpya.

As has been brought out, vaishnavaites do not seem to believe in sAyujya – which is same as mOksha. Therefore, it is possible that SrI tyAgarAja wants sArUpya only and not sAyujya (mOksha).

In some books, it is stated that ‘tyAgarAja says that he does not want either the (mOksha resulting from) purushArthas or even sArUpya of the Lord and that his ambition is comparatively humble, viz. the constant service at the Lord’s feet’. This is in accordance with the views of sage kapila.

Therefore, two types of interpretations seems to emerge – (1) SrI tyAgarAja desires sArUpya over mOksha (sAyujya); (2) SrI tyAgarAja desires neither sArUpya nor mOksha (sAyujya) but only loving service at the feet of the Lord.

The correct interpretation seems to have made more difficult due to variation in the wordings of the kRti – ‘dASArha nI rUpamabbina’ and ‘dASArhuni rUpamabbina’.

However, in view of the the definitive statement made in anupallavi 'I desired service at your feet' (pAda sEva kOritini) and the pallavi wordings – 'my word stands' (mATayokaTirA), it is presumed that SrI tyAgarAja is neither interested in purushArtha method nor sArUpya method, but only in 'service at the feet of the Lord'.

⁷ – mannimpumu – in some books, this has been translated as ‘forgive my lapses’. However, in other books, this has been translated as ‘forgive me’. In the present context, the word means, simply, ‘sorry’ for the curt response of SrI tyAgarAja that he is unable to change his word.

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. श्री मानिनी मनोहर
चिर काल(मै)न माट(यॊ)कटिरा
वेमारु पल्क जालरा

अ. श्रीमन्तुलौ नी सोदरुलु
सेयु रीति पाद सेव कोरितिनि (श्री)

च. ध(र्मा)(द्य)खिल पुरु(षा)र्थमुलु
दाशार्हुनि रूप(म)ब्बिन
मर्मम्बु वेरे(यु)न्नदि
मन्निम्पु(मि)क त्यागराज नुत (श्री)

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. ஸ்ரீ மானினீ மனோஹர
சிர கால(மை)ன மாட(யொ)கடிரா
வேமாரு பல்க ஜாலரா

அ. ஸ்ரீமந்துலௌ நீ ஸோத3ருலு
ஸேயு ரீதி பாத3 ஸேவ கோரிதினி (ஸ்ரீ)

ச. த4ர்(மா)(த்3ய)கி2ல புரு(ஷா)ர்த2முலு
தா3ஸா1ர்ஹுனி ரூப(ம)ப்3பி3ன
மர்மம்பு3 வேரே(யு)ன்னதி3
மன்னிம்பு(மி)க த்யாக3ராஜ நுத (ஸ்ரீ)

மனைவி சீதையின் உள்ளம் கவர்ந்தோனே!
பல காலமாயினும் சொல் ஒன்றுதானய்யா;
ஆயிரம் முறை பகரவியலேனய்யா

பெருந்தகைகளான நினது சோதரர்கள்
புரிவது போன்ற திருவடி சேவையினைக் கோரினேன்;
மனைவி சீதையின் உள்ளம் கவர்ந்தோனே!
பல காலமாயினும் சொல் ஒன்றுதானய்யா;
ஆயிரம் முறை பகரவியலேனய்யா

அறம் முதலாகிய நால்வகை புருஷார்த்தங்களும்,
யாதவ குலத்தோனின் உருவத்தினை யுற்ற மருமமும் வேறாயுள்ளன;
(அல்லது)
யாதவ குலத்தோனே! அறம் முதலாகிய நால்வகை
புருஷார்த்தங்களும், உனதுருவத்தினை யுற்ற மருமமும் வேறாயுள்ளன;
மன்னிப்பாயினி; தியாகராசனால் போற்றப் பெற்றோனே!
மனைவி சீதையின் உள்ளம் கவர்ந்தோனே!
பல காலமாயினும் சொல் ஒன்றுதானய்யா;
ஆயிரம் முறை பகரவியலேனய்யா

சீதை - இலக்குமி என்றும் கொள்ளலாம்.
நால்வகை புருஷார்த்தங்கள் - அறம், பொருள், இன்பம், வீடு
யாதவ குலத்தோன் - கண்ணன்
உருவத்தினை யுறுதல் - சாரூப்பியம்

தங்கிய சாரூபந் தானெட்டாம் யோகமாந்
தங்குஞ் சன்மார்க்கந் தனிலன்றிக் கைகூடா
அங்கத் துடல்சித்தி சாதன ராகுவர்
இங்கிவ ராக விழிவற்ற யோகமே (திருமந்திரம் - 1510)

Telugu

ప. శ్రీ మానినీ మనోహర
చిర కాలమైన మాటయొకటిరా
వేమారు పల్క జాలరా

అ. శ్రీమంతులౌ నీ సోదరులు
సేయు రీతి పాద సేవ కోరితిని (శ్రీ)

చ. ధర్మాద్యఖిల పురుషార్థములు
దాశార్హుని రూపమబ్బిన
మర్మంబు వేరేయున్నది
మన్నింపుమిక త్యాగరాజ నుత (శ్రీ)

Kannada

ಪ. ಶ್ರೀ ಮಾನಿನೀ ಮನೋಹರ
ಚಿರ ಕಾಲಮೈನ ಮಾಟಯೊಕಟಿರಾ
ವೇಮಾರು ಪಲ್ಕ ಜಾಲರಾ

ಅ. ಶ್ರೀಮಂತುಲೌ ನೀ ಸೋದರುಲು
ಸೇಯು ರೀತಿ ಪಾದ ಸೇವ ಕೋರಿತಿನಿ (ಶ್ರೀ)

ಚ. ಧರ್ಮಾದ್ಯಖಿಲ ಪುರುಷಾರ್ಥಮುಲು
ದಾಶಾರ್ಹುನಿ ರೂಪಮಬ್ಬಿನ
ಮರ್ಮಂಬು ವೇರೇಯುನ್ನದಿ
ಮನ್ನಿಂಪುಮಿಕ ತ್ಯಾಗರಾಜ ನುತ (ಶ್ರೀ)

Malayalam

പ. ശ്രീ മാനിനീ മനോഹര
ചിര കാലമൈന മാടയൊകടിരാ
വേമാരു പല്ക ജാലരാ

അ. ശ്രീമന്തുലൌ നീ സോദരുലു
സേയു രീതി പാദ സേവ കോരിതിനി (ശ്രീ)

ച. ധര്മാദ്യഖില പുരുഷാര്ഥമുലു
ദാശാര്ഹുനി രൂപമബ്ബിന
മര്മമ്ബു വേരേയുന്നദി
മന്നിമ്പുമിക ത്യാഗരാജ നുത (ശ്രീ)


Updated on 05 Feb 2009