Saturday, July 19, 2008

Thyagaraja Kriti - Imenu Kaligina - Raga Varali

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

I mEnu kaligina-varALi

In the kRti ‘I mEnu kaliginanduku’ – rAga varALi (tALa Adi), SrI tyAgarAja states that having embodied as a human being, it is essential to chant the name of SrI rAma.

pallavi
I mEnu kaligin(a)nduku sItA rAma
nAmamE palka valenu


anupallavi
1kAm(A)di dur-guNa stOma pUritamaina
pAmaratvamE kAni nEmamu lEn(a)TTi (I)


caraNam 1
saMsAramunu brOva dArini para-
hiMsa jendu 2kirAtuDu
3haMsa rUpula gatin(a)Duga rAma nAma
praSaMsa jEsi upadESinca 4dhanyuDu kAdA (I)


caraNam 2
tApasi SApam(i)DagA 5jal(O)raga
rUpamu koni(y)uNDaga
tApamu sairincaka tallaDillaga Sara
cApa dharuni nAma SravaNamu brOva lEdA (I)


caraNam 3
kari rAju teliya lEka baluDaina
makari cEta gAsi jendagA
6ara lEka 7nijamuna(n)Adi mUlam(a)naga
varaduDu vEgamE vacci brOvaga lEdA (I)


caraNam 4
8Agama vEdamulanu dAnavuDu
kompOvagA catur(A)nanuDu
tyAgarAja nuta tAraka nAma(y)ani
bAguga nutimpa bhayamu tIrpaga lEdA (I)


Gist
  • For this body having come into being, one should only chant the name of Lord sItA rAma.
  • This body is nothing but wretchedness replete with evil-some qualities like desire etc. and having no self-restraint. For such body having come into being, one should only chant the name of Lord sItA rAma.

    • A hunter, for his livelihood, was inflicting harm to others on the way (by robbery). When he desired to attain the state of those who identify themselves with Supreme Lord, did he not become blessed as a result of initiation (by sage nArada) by commending the holy name of Lord rAma?

    • A celestial damsel, having attained the form of a water-borne creature as a result of curse of an ascetic, was in a pitiable state unable to bear the suffering. Did not mere listening to the name of Lord SrI rAma save her?

    • gajEndra was struggling in the hands of a powerful alligator, caught unawares. When he, raising a cry, called ‘O True Primitive Cause (of this Universe)’, did not Lord vishNu save him coming quickly?

    • (sOmaka) asura carried away Agamas and vEdas. When brahmA highly extolled as ‘O Lord - praised by tyAgarAja - whose name carries one across of the Ocean of Worldly Existence’, did He not relieve brahmA’s fears (by restoring vEdas)?


  • Therefore, for this body having come into being, one should only chant the name of sItA rAma.



Word-by-word Meaning

pallavi
I mEnu kaliginanduku sItA rAma
nAmamE palka valenu

For this (I) body (mEnu) having come into being (kaligina anduku) (kalginanduku), one should only chant (palka valenu ) (literally should utter) the name (nAmamE) of Lord sItA rAma.


anupallavi
kAma-Adi dur-guNa stOma pUritamaina
pAmaratvamE kAni nEmamu lEnaTTi (I)

This body is nothing but (kAni) wretchedness (pAmaratvamE) replete with (pUritamaina) evil-some qualities (dur-guNa stOma) like desire (kAma) etc (Adi) (kAmAdi) and having no (lEni) self-restraint (nEmamu);
for such (aTTi) (lEnaTTi) body having come into being, one should only chant the name of Lord sItA rAma.


caraNam 1
saMsAramunu brOva dArini para-
hiMsa jendu kirAtuDu
haMsa rUpula gatini-aDuga rAma nAma
praSaMsa jEsi upadESinca dhanyuDu kAdA (I)

When a hunter (kirAtaDu), who, for his livelihood (saMsAramunu brOva) (literally for welfare of family) was inflicting harm (hiMsa jendu) to others (para) on the way (dArini) (by robbery),
desired (aDuga) (literally ask) to attain the state (gatini) (gatinaDuga) of those who identify themselves with (rUpula) Supreme Lord (haMsa),
did he not become (kAdA) blessed (dhanyuDu) as a result of initiation (upadESinca) (by sage nArada) by commending (praSaMsa jEsi) the holy name (nAma) of Lord rAma?
Therefore, for this body having come into being, one should only chant the name of Lord sItA rAma.


caraNam 2
tApasi SApamu-iDagA jala-uraga
rUpamu koni-uNDaga
tApamu sairincaka tallaDillaga Sara
cApa dharuni nAma SravaNamu brOva lEdA (I)

When a celestial damsel, having attained (koni uNDaga) (koniyuNDaga) the form (rUpamu) of a water-borne creature (jala uraga) (jalOraga) as a result of curse (SApamu iDagA) (SApamiDagA) of an ascetic (tApasi), was in a pitiable state (tallaDillaga) unable to bear (sairincaka) the suffering (tApamu),
did not (lEdA) mere listening (SravaNamu) to the name of Lord SrI rAma – wielder (dharuni) of bow (cApa) and arrow (Sara) - save (brOva) her?
Therefore, for this body having come into being, one should only chant the name of Lord sItA rAma.


caraNam 3
kari rAju teliya lEka baluDaina
makari cEta gAsi jendagA
ara lEka nijamuna-Adi mUlamu-anaga
varaduDu vEgamE vacci brOvaga lEdA (I)

When gajEndra – the king (rAju) of elephants (kari) – struggling (gAsi jendagA) in the hands (cEta) of a powerful (baluDaina) alligator (makari), caught unawares (teliya lEka),
raising (lEka) a cry (ara), called (anaga) ‘O True (nijamuna) Primitive (Adi) (nijamunanAdi) Cause (mUlamu) (mUlamanaga) (of this Universe)’,
did not (lEdA) Lord vishNu – bestower of boons (varaduDu) save (brOvaga) him coming (vacci) quickly (vEgamE)?
Therefore, for this body having come into being, one should only chant the name of sItA rAma.


caraNam 4
Agama vEdamulanu dAnavuDu
kompOvagA catura-AnanuDu
tyAgarAja nuta tAraka nAma-ani
bAguga nutimpa bhayamu tIrpaga lEdA (I)

As (sOmaka) asura (dAnavuDu) carried away (kompOvagA) Agamas and vEdas (vEdamulanu),
when brahmA – the four (catura) faced (AnanuDu) (caturAnanuDu) – highly (bAguga) (literally nicely) extolled (nutimpa) as (ani) ‘O Lord - praised (nuta) by tyAgarAja - whose name (nAma) (nAmayani) carries one across (tAraka) of the Ocean of Worldly Existence’,
did He not (lEdA) relieve (tIrpaga) brahmA’s fears (bhayamu) (by restoring vEdas)?
Therefore, for this body having come into being, one should only chant the name of Lord sItA rAma.


Notes –
Variations
7 – nijamunanAdi mUlamanaga – nijamuganAdi mUlamanaga.

References
1 – kAmAdi – kAma, krOdha, lObha, mOha, mada, mAtsarya.

2 - kirAtaDu – the reference is to (later) vAlmIki Rshi. This is a traditional story about a hunter-robber who turns into a sage. However, the source of the story is not known. According to Monier’s Sanskrit Dictionary, vAlmIki was indeed a brAhmaNa by birth and closely connected with Kings of ayOdhya. It is also mentioned therein about the traditional story.

3 – haMsa – another form of ‘ahaMsa’ – ‘I am that’ wherein ‘that’ refers to paramAtmA. Please refer to kRti of sadASiva brahmEndra – ‘khElati piNDANDE’ wherein he mentions ‘haMsas-sOhaM sOhaM-haMsamiti’. haMsa - ajapA

5 – jalOraga – jala uraga – ‘uraga’ means ‘breast-going’ – snake etc. Therefore ‘jala uraga’ might mean water-borne creatures. According to Sanskrit Dictionary, ‘jalOragI’ means ‘water snake’ or ‘leech’.

The only mention of ‘water snake’ in vAlmIki rAmAyaNa is that of ‘surasA’ – nAga mAtA (mother of snakes). She was actually set up by Gods, siddhas, sages and gandharvas to test the might of AnjanEya – Please refer to SrImad-vAlmIki rAmAyaNa, sundara kANDa, Chapter 1, verses 144 – 147. Therefore, surasA is not the one meant by SrI tyAgarAja.

In one book, this is translated as ‘celestial damsel cursed to become a leech, was relieved of her curse by listening to the tAraka nAma’.

In another book, it is mentioned that “an apsaras who as the result of the curse of the Rishi had the form of a crocodile and was undergoing unbearable suffering, (was) saved by Anjaneya through the chanting of rAma nAma.”

The story of crocodile relieved of curse, is mentioned in ‘adhyAtma rAmAyaNa’, yuddha kANDa, Chapter 7. This also seems to be part of ‘rAm-caritra-mAnas’ by tuLasidAs. - rAma kathA and lankA kANDa

7 – Adi mUlamanaga – The prayer of gajEndra is contained in SrImad bhAgavataM – Book 8 – Chapter 3. The operative verse given below mentions ‘purushAya Adi-bIjAya’ (‘Adi bIjAya’ is referred as ‘Adi mUlaM’ in traditional stories of gajEndra mOksha) -

OM namO bhagavatE tasmai yata Etac-cid-AtmakaM
purushAyAdi-bIjAya parESAyAbhidhImahi 2

“I offer my salutation to that Supreme Lord – denoted by OM – because of whom (animated by whom) this organism appears as conscious and who enters the (various) bodies (as their causes) in the shape of prAkRti and purusha.”

8 – Agama vEdamulanu dAnavuDu kompOvagA - This pertains to matsya avatAra of the Lord. As per SrImad-bhAgavataM, Book 8, Chapter 24, the name of the demon who stole the vEdAs is hayagrIva and perceiving that action of hayagrIva, the Lord assumed the form of Fish. The demon was killed by the Lord in that avatAra. The following verse of SrImad bhAgavataM (8.24) is relevant –

atIta-pralayApAya utthitAya sa vEdhasE
hatvAsuram hayagrIvaM vEdAn pratyAharaddhariH 57

“Having killed the demon hayagrIva, He restored the vEdAs to brahmA when the latter rose at the end of the pralaya (dissolution).”

However, a different version is found in SrImad-bhAgavataM 5.18 as under –
vEdAn yugAntE tamasA tiraskRtAn
rasA-talAdyO nR-turaGa-vigrahaH
pratyAdadE vai kavayE-(a)bhi-yAcatE
tasmai namastE-(a)vitathE-hitAya iti 6

“At the end of the millennium, ignorance personified assumed the form of a demon, stole all the vEdAs and took them down to the planet of rasAtala. The Supreme Lord, however, in His form of hayagrIva retrieved the vEdas and returned them to Lord brahmA when he begged for them. I offer my respectful obeisance unto the Supreme Lord, whose determination never fails.”

“The purpose for which the advent of matsya avatAra took place was the restoration of vEdas from the hands of the demon sOmakAsura, who stole them from brahmA and hid them in the sea. dharma is based on the vEdas, so the protection of the vEdas was the avatAric task. [SB, 8:24]”

“hayagrIvAya namaH : One who took the hayagrIva avatAra with horse's neck and a human body to restore vEdas from the asuras (madhu and kaiTabha), who stole the vEdas from brahmA” – Source - hayagrIva stOtra

There is an apparent contradiction as to who stole vEdAs – whether it is sOmakAsura or hayagrIva. There is also an apparent contradiction as to the avatar of the Lord for restoration of vEdas – whether it is matsya or hayagrIva. Therefore, readers may draw their own conclusions.

Comments -
4 – dhanyuDu kAdA – this is how it is given in all the books. However, taking note of the endings of caraNa 2 - ‘brOva lEdA’, caraNa 3 - ‘brOvaga lEdA’ and caraNa 4 – ‘tIrpaga lEdA’, in my opinion, the ending of first caraNa too should be ‘dhanyuDu kAlEdA’.

6 – ara lEka – this is how it is given in all the books. However, there is some doubt about the form of the word ‘ara’. Here, ‘ara lEka’ means ‘raising a cry’. The actual telugu word for ‘to cry’ or ‘to shout’ is ‘arucu’ or ‘arupu’; however, it is not clear whether it can take the form ‘ara’.



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. ई मेनु कलिगि(न)न्दुकु सीता राम
नाममे पल्क वलॆनु

अ. का(मा)दि दुर्गुण स्तोम पूरितमैन
पामरत्वमे कानि नेममु ले(न)ट्टि (ई)

च1. संसारमुनु ब्रोव दारिनि पर-
हिंस जॆन्दु किरातुडु
हंस रूपुल गति(न)डुग राम नाम
प्रशंस जेसि उपदेशिञ्च धन्युडु कादा (ई)

च2. तापसि शाप(मि)डगा ज(लो)रग
रूपमु कॊनि(यु)ण्डग
तापमु सैरिञ्चक तल्लडिल्लग शर
चाप धरुनि नाम श्रवणमु ब्रोव लेदा (ई)

च3. करि राजु तॆलिय लेक बलुडैन
मकरि चेत गासि जॆन्दगा
अर लेक निजमुन(ना)दि मूल(म)नग
वरदुडु वेगमे वच्चि ब्रोवग लेदा (ई)

च4. आगम वेदमुलनु दानवुडु
कॊम्पोवगा चतु(रा)ननुडु
त्यागराज नुत तारक नाम(य)नि
बागुग नुतिम्प भयमु तीर्पग लेदा (ई)


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. ஈ மேனு கலிகி3(ன)ந்து3கு ஸீதா ராம
நாமமே பல்க வலெனு

அ. கா(மா)தி3 து3ர்கு3ண ஸ்தோம பூரிதமைன
பாமரத்வமே கானி நேமமு லே(ன)ட்டி (ஈ)

ச1. ஸம்ஸாரமுனு ப்3ரோவ தா3ரினி பர-
ஹிம்ஸ ஜெந்து3 கிராதுடு3
ஹம்ஸ ரூபுல க3தி(ன)டு3க3 ராம நாம
ப்ரஸ1ம்ஸ ஜேஸி உபதே3ஸி1ஞ்ச த4ன்யுடு3 காதா3 (ஈ)

ச2. தாபஸி ஸா1ப(மி)ட3கா3 ஜ(லோ)ரக3
ரூபமு கொனி(யு)ண்ட3க3
தாபமு ஸைரிஞ்சக தல்லடி3ல்லக3 ஸ1ர
சாப த4ருனி நாம ஸ்1ரவணமு ப்3ரோவ லேதா3 (ஈ)

ச3. கரி ராஜு தெலிய லேக ப3லுடை3ன
மகரி சேத கா3ஸி ஜெந்த3கா3
அர லேக நிஜமுன(னா)தி3 மூல(ம)னக3
வரது3டு3 வேக3மே வச்சி ப்3ரோவக3 லேதா3 (ஈ)

ச4. ஆக3ம வேத3முலனு தா3னவுடு3
கொம்போவகா3 சது(ரா)னனுடு3
த்யாக3ராஜ நுத தாரக நாம(ய)னி
பா3கு3க3 நுதிம்ப ப4யமு தீர்பக3 லேதா3 (ஈ)

இவ்வுடல் உண்டானதற்கு சீதாராமனின்
நாமத்தினையே உரைக்கவேண்டும்

காமம் முதலான தீய குணங்கள் நிரம்பிய,
இழிவே யல்லாது, கட்டுப்பாடற்றதாகிய
இவ்வுடல் உண்டானதற்கு சீதாராமனின்
நாமத்தினையே உரைக்கவேண்டும்

1. வாழ்க்கையை நடத்த, வழிப்போக்கர்களுக்கு
(வழிப்பறி செய்து) தீங்கிழைக்கும் வேடன்,
முற்றுமுணர்ந்தோர் கதியினை வேண்ட, இராம நாமத்தினை
பரிந்துரைத்து, (நாரதர்) உபதேசிக்க, பேறுடைத்தோனல்லவா?
இவ்வுடல் உண்டானதற்கு சீதாராமனின்
நாமத்தினையே உரைக்கவேண்டும்

2. தவசி சாபமிட, நீர்வாழ் பிராணியின்
உருவம் கொண்டிருக்க,
துயர் தாளாது தத்தளிக்க, வில்லம்பு
ஏந்துவோனின் நாமத்தின் கேள்வி உய்விக்கவில்லையா?
இவ்வுடல் உண்டானதற்கு சீதாராமனின்
நாமத்தினையே உரைக்கவேண்டும்

3. கரியரசன், அறியாது, வலியோனாகிய
முதலையினிடம் துயருற,
கூச்சலெழுப்பி, 'உண்மையான ஆதி மூலமே' யென,
வரதன் விரைந்து வந்து காக்கவில்லையா?
இவ்வுடல் உண்டானதற்கு சீதாராமனின்
நாமத்தினையே உரைக்கவேண்டும்

4. ஆகமங்கள், மறைகளை, அசுரன்
கொண்டுபோக, நான்முகன்
'தியாகராசன் போற்றும், தாரக நாமத்தோனே' என்று
நன்கு போற்ற, (அவனது) அச்சத்தினைப் போக்கவில்லையா?
இவ்வுடல் உண்டானதற்கு சீதாராமனின்
நாமத்தினையே உரைக்கவேண்டும்

வேடன் - பிற்காலத்தில் வால்மீகி முனிவன்
முற்றுமுணர்ந்தோர் - 'ஹம்ஸ' எனப்படும் 'தான்-அவனே'யாகியோர்
நீர்வாழ் பிராணி - முதலையின் உருக்கொண்ட கந்தருவ கன்னிகை
வில்லம்பு ஏந்துவோன் - இராமன்
வரதன் - அரி
அசுரன் - சோமகன்
தாரக நாமத்தோன் - இராம நாமம் பிறவிக் கடலைக் கடத்துவிப்பது


Telugu

ప. ఈ మేను కలిగినందుకు సీతా రామ
నామమే పల్క వలెను

అ. కామాది దుర్గుణ స్తోమ పూరితమైన
పామరత్వమే కాని నేమము లేనట్టి (ఈ)

చ1. సంసారమును బ్రోవ దారిని పర-
హింస జెందు కిరాతుడు
హంస రూపుల గతినడుగ రామ నామ
ప్రశంస జేసి ఉపదేశించ ధన్యుడు కాదా (ఈ)

చ2. తాపసి శాపమిడగా జలోరగ
రూపము కొనియుండగ
తాపము సైరించక తల్లడిల్లగ శర
చాప ధరుని నామ శ్రవణము బ్రోవ లేదా (ఈ)

చ3. కరి రాజు తెలియ లేక బలుడైన
మకరి చేత గాసి జెందగా
అర లేక నిజముననాది మూలమనగ
వరదుడు వేగమే వచ్చి బ్రోవగ లేదా (ఈ)

చ4. ఆగమ వేదములను దానవుడు
కొంపోవగా చతురాననుడు
త్యాగరాజ నుత తారక నామయని
బాగుగ నుతింప భయము తీర్పగ లేదా (ఈ)


Kannada

ಪ. ಈ ಮೇನು ಕಲಿಗಿನಂದುಕು ಸೀತಾ ರಾಮ
ನಾಮಮೇ ಪಲ್ಕ ವಲೆನು

ಅ. ಕಾಮಾದಿ ದುರ್ಗುಣ ಸ್ತೋಮ ಪೂರಿತಮೈನ
ಪಾಮರತ್ವಮೇ ಕಾನಿ ನೇಮಮು ಲೇನಟ್ಟಿ (ಈ)

ಚ1. ಸಂಸಾರಮುನು ಬ್ರೋವ ದಾರಿನಿ ಪರ-
ಹಿಂಸ ಜೆಂದು ಕಿರಾತುಡು
ಹಂಸ ರೂಪುಲ ಗತಿನಡುಗ ರಾಮ ನಾಮ
ಪ್ರಶಂಸ ಜೇಸಿ ಉಪದೇಶಿಂಚ ಧನ್ಯುಡು ಕಾದಾ (ಈ)

ಚ2. ತಾಪಸಿ ಶಾಪಮಿಡಗಾ ಜಲೋರಗ
ರೂಪಮು ಕೊನಿಯುಂಡಗ
ತಾಪಮು ಸೈರಿಂಚಕ ತಲ್ಲಡಿಲ್ಲಗ ಶರ
ಚಾಪ ಧರುನಿ ನಾಮ ಶ್ರವಣಮು ಬ್ರೋವ ಲೇದಾ (ಈ)

ಚ3. ಕರಿ ರಾಜು ತೆಲಿಯ ಲೇಕ ಬಲುಡೈನ
ಮಕರಿ ಚೇತ ಗಾಸಿ ಜೆಂದಗಾ
ಅರ ಲೇಕ ನಿಜಮುನನಾದಿ ಮೂಲಮನಗ
ವರದುಡು ವೇಗಮೇ ವಚ್ಚಿ ಬ್ರೋವಗ ಲೇದಾ (ಈ)

ಚ4. ಆಗಮ ವೇದಮುಲನು ದಾನವುಡು
ಕೊಂಪೋವಗಾ ಚತುರಾನನುಡು
ತ್ಯಾಗರಾಜ ನುತ ತಾರಕ ನಾಮಯನಿ
ಬಾಗುಗ ನುತಿಂಪ ಭಯಮು ತೀರ್ಪಗ ಲೇದಾ (ಈ)


Malayalam

പ. ഈ മേനു കലിഗിനന്ദുകു സീതാ രാമ
നാമമേ പല്ക വലെനു

അ. കാമാദി ദുര്ഗുണ സ്തോമ പൂരിതമൈന
പാമരത്വമേ കാനി നേമമു ലേനട്ടി (ഈ)

ച1. സംസാരമുനു ബ്രോവ ദാരിനി പര-
ഹിംസ ജെന്ദു കിരാതുഡു
ഹംസ രൂപുല ഗതിനഡുഗ രാമ നാമ
പ്രശംസ ജേസി ഉപദേശിഞ്ച ധന്യുഡു കാദാ (ഈ)

ച2. താപസി ശാപമിഡഗാ ജലോരഗ
രൂപമു കൊനിയുണ്ഡഗ
താപമു സൈരിഞ്ചക തല്ലഡില്ലഗ ശര
ചാപ ധരുനി നാമ ശ്രവണമു ബ്രോവ ലേദാ (ഈ)

ച3. കരി രാജു തെലിയ ലേക ബലുഡൈന
മകരി ചേത ഗാസി ജെന്ദഗാ
അര ലേക നിജമുനനാദി മൂലമനഗ
വരദുഡു വേഗമേ വച്ചി ബ്രോവഗ ലേദാ (ഈ)

ച4. ആഗമ വേദമുലനു ദാനവുഡു
കൊമ്പോവഗാ ചതുരാനനുഡു
ത്യാഗരാജ നുത താരക നാമയനി
ബാഗുഗ നുതിമ്പ ഭയമു തീര്പഗ ലേദാ (ഈ)


Updated on 25 Feb 2010

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