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
tatvameruga-garuDadhvani
In the kRti ‘tatvameruga taramA’ – rAga garuDadhvani (tALa rUpakaM), SrI tyAgarAja yearns for the grace of SrI rAma in realizing that SrI rAma is the Final Reality meant in the mahAvakya – ‘tat-tvaM-asi’.
pallavi
tatvam(e)ruga taramA para (tatva)
anupallavi
tat-tvaM-asi(y)anu 1vAky(A)rthamu
rAma nIv(a)nu para (tatva)
caraNam
2tAmasa rAjasa guNamula 3tannukOLLu pOdayA
rAma bhaktuDaina tyAgarAja vinuta vEda SAstra (tatva)
Gist
O Lord SrI rAma! O Lord well praised by this tyAgarAja who is devotee of SrI rAma!
- Is it in one’s capacity to realise the supreme reality that You are indeed the purport of the sacred statement called ‘tat-tvaM-asi’?
- The sufferings caused by inertial and active principles will not cease.
- Is it in one’s capacity to realise the supreme reality as brought out in vEdas and SAstras?
Word-by-word Meaning
pallavi
tatvamu-eruga taramA para (tatva)
Is it in one’s capacity (taramA) to realise (eruga) the supreme (para) reality (tatvamu) (tatvameruga)?
anupallavi
tat-tvaM-asi-anu vAkya-arthamu
rAma nIvu-anu para (tatva)
O Lord SrI rAma! Is it in one’s capacity to realise the supreme reality that (anu) You (nIvu) (nIvanu) are indeed the purport (arthamu) of the sacred statement (vAkya) (literally sentence) (vAkyArthamu) called (anu) ‘tat-tvaM-asi’ (tattvamasi) (tattvamasiyanu)?
caraNam
tAmasa rAjasa guNamula 3tannukOLLu pOdayA
rAma bhaktuDaina tyAgarAja vinuta vEda SAstra (tatva)
O Lord (ayA)! The sufferings (tannukOLLu) caused by inertial (tAmasa) and active (rAjasa) principles (guNamula) will not cease (pOdu) (pOdayA);
O Lord well praised (vinuta) by this tyAgarAja who is (aina) devotee (bhaktuDu) (bhaktuDaina) of SrI rAma!
is it in one’s capacity to realise the supreme reality as brought out in vEdas (vEda) and SAstras (SAstra)?
Notes –
Comments -
1 – vAkyArthamu nIvanu – SrI tyAgarAja states that ‘tat’ in the mahAvAkya indeed refers to Lord SrI rAma.
2 - tAmasa rAjasa - It is generally believed that realization of the import of the mahAvAkya ‘tat-tvaM-asi’ is possible only through Atma vicAra or jnAna mArga. But here, SrI tyAgarAja proves that through bhakti also this is possible and that too even while under the thraldom of tAmasa and rAjasa principles. In this regard, the following verses in SrImad-bhagavad-gIta, Chapter 18 are relevant –
man-manA bhava mad-bhaktO mad-yAji mAM namaskuru
mAm-Evaishyasi satyaM tE pratijAnE priyO(a)si mE
sarva dharmAn-parityajya mAm-EkaM SaraNaM vraja
ahaM tvA sarva pApEbhyO mOkshayishyAmi mASucaH 65,66
“Occupy thy mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt reach Myself; truly do I promise unto thee, (for) thou are dear to Me.
Relinquishing all dharmA take refuge in Me alone; I will liberate thee from all sins; grieve not.”
2 – tAmasa rAjasa – SrI tyAgarAja seems to have deliberately left out the ‘sattva guNa’ because, as brought out in the following verse of SrImad-bhagavad- gItA, Chapter 14, sattva guNa is conducive to enquiry which leads to ultimate apprehension of the truth –
tatra sattvaM nirmalatvat-prakASakam-anAmayaM
sukha-sangEna badhnAti jnAna-sangEna cAnagha 6
“Of these, sattva, because of its stainlessness, luminous and free from evil, binds, O sinless one, by attachment to happiness, and by attachment to knowledge.”
3 – tannukOLLu pOdu – In this regard, the following verse of SrImad- bhagavad-gItA, Chapter 18 is relevant –
na hi dEha-bhRtA SakyaM tyaktuM karmANy-aSeshataH
yastu karma-phala-tyAgI sa tyAgIty-abhidhIyatE 11
“Actions cannot be entirely relinquished by an embodied being, but he who relinquishes the fruits of action is called a relinquisher.” (All Translations by Swami Swarupananda)
Please also refer to kRti ‘rAma nIpai tanaku’, rAga kEdAraM, wherein SrI tyAgarAja states ‘bhOga anubhavamulandu bAguga buddhi nIyandu’ – even while experiencing Worldly enjoyments, my mind is well immersed in You’.
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. तत्व(मॆ)रुग तरमा पर (तत्व)
अ. तत्-त्वं-असि(य)नु वा(क्या)र्थमु
राम नी(व)नु पर (तत्व)
च. तामस राजस गुणमुल तन्नुकोळ्ळु पोदया
राम भक्तुडैन त्यागराज विनुत वेद शास्त्र (तत्व)
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. தத்வ(மெ)ருக3 தரமா பர (தத்வ)
அ. தத்-த்வம்-அஸி(ய)னு வாக்(யா)ர்த2மு
ராம நீ(வ)னு பர (தத்வ)
ச. தாமஸ ராஜஸ கு3ணமுல தன்னுகோள்ளு போத3யா
ராம ப4க்துடை3ன த்யாக3ராஜ வினுத வேத3 ஸா1ஸ்த்ர (தத்வ)
பர தத்துவத்தினை அறியத் தரமா?
'தத்-த்வம்-அஸி' யெனும் வாக்கியத்தின் கருத்து,
இராமா, நீயெனும்
பர தத்துவத்தினை அறியத் தரமா?
தாமத, இராசத குணங்களின் தொல்லைகள் போகாதய்யா;
இராமனின் தொண்டனாகிய தியாகராசனால் போற்றப் பெற்றோனே!
மறைகள், சாத்திரங்களின்
தத்துவத்தினை அறியத் தரமா?
தத்துவமசி - விளக்கத்திற்கு திருமூலர் திருமந்திரம் (36)
2568 முதல் 2586 காண்க
பூரணி யாது புறம்பொன்றி லாமையின்
பேரணி யாதது பேச்சொன்றி லாமையில்
ஓரணை யாததுவொன்றுமி லாமையிற்
காரண மின்றியே காட்டுந் தகைமைத்தே (2576)
தாமதம், இராசதம், (சத்துவம்) - முக்குணங்கள்
Telugu
ప. తత్వమెరుగ తరమా పర (తత్వ)
అ. తత్-త్వం-అసియను వాక్యార్థము
రామ నీవను పర (తత్వ)
చ. తామస రాజస గుణముల తన్నుకోళ్ళు పోదయా
రామ భక్తుడైన త్యాగరాజ వినుత వేద శాస్త్ర (తత్వ)
Kannada
ಪ. ತತ್ವಮೆರುಗ ತರಮಾ ಪರ (ತತ್ವ)
ಅ. ತತ್-ತ್ವಂ-ಅಸಿಯನು ವಾಕ್ಯಾರ್ಥಮು
ರಾಮ ನೀವನು ಪರ (ತತ್ವ)
ಚ. ತಾಮಸ ರಾಜಸ ಗುಣಮುಲ ತನ್ನುಕೋಳ್ಳು ಪೋದಯಾ
ರಾಮ ಭಕ್ತುಡೈನ ತ್ಯಾಗರಾಜ ವಿನುತ ವೇದ ಶಾಸ್ತ್ರ (ತತ್ವ)
Malayalam
പ. തത്വമെരുഗ തരമാ പര (തത്വ)
അ. തത്-ത്വമ്-അസിയനു വാക്യാര്ഥമു
രാമ നീവനു പര (തത്വ)
ച. താമസ രാജസ ഗുണമുല തന്നുകോള്ളു പോദയാ
രാമ ഭക്തുഡൈന ത്യാഗരാജ വിനുത വേദ ശാസ്ത്ര (തത്വ)
Updated on 05 Dec 2009
