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
smaraNE sukhamu-janaranjani
In the kRti ‘smaraNE sukhamu’ – rAga janaranjani (tALa dESAdi), SrI tyAgarAja states that it is joyous to remember the name of SrI rAma.
pallavi
1smaraNE sukhamu rAma nAma
naruDai puTTin(a)nduku nAma (smaraNE)
anupallavi
vara 2rAja yOga nishThulau
vArik(A)nandam(a)ndeT(a)TTu (smaraNE)
caraNam
rAma 3nAma SravaNamu valla
nAma rUpamE hRdayamu niNDi
4prEma puTTa sEyaga lEdA
5nishkAma tyAgarAju sEyu nAma (smaraNE)
Gist
- For taking birth as a human being, only mental recitation of name of Lord SrI rAma is comforting.
- In the same manner as the joy experienced by those great men who are firmly established in the rAja yOga, for taking birth as a human being, only mental recitation of the name of Lord SrI rAma is comforting.
- Isn’t it that because of listening to the name of SrI rAma, the very form of the name, filling the heart (of the listeners), enabled sprouting of pure love (in them) towards the Lord?
- Therefore, for taking birth as a human being, only desire-less mental recitation of the name of Lord SrI rAma, as performed by this tyAgarAja, is comforting. (OR)
- Therefore, for taking birth as a human being, only mental recitation of the name of Lord SrI rAma, as performed by this desire-less tyAgarAja, is comforting.
Word-by-word Meaning
pallavi
smaraNE sukhamu rAma nAma
naruDai puTTina anduku nAma (smaraNE)
Only mental recitation (smaraNE) of name (nAma) of Lord SrI rAma is comforting (sukhamu);
for (anduku) taking birth (puTTina) (puTTinanduku) as a human being (naruDai), only mental recitation of name (nAma) of Lord SrI rAma is comforting.
anupallavi
vara rAja yOga nishThulau
vAriki-Anandamu-andeTu-aTTu (smaraNE)
In the same manner (aTTu) as the joy (Anandamu) experienced (andeTu) (literally attained) by those (vAriki) (literally to those) (vArikAnandamandeTaTTu) great men (vara) who are firmly established (nishThulau) in the rAja yOga,
for taking birth as a human being, only mental recitation of the name of Lord SrI rAma is comforting.
caraNam
rAma nAma SravaNamu valla
nAma rUpamE hRdayamu niNDi
prEma puTTa sEyaga lEdA
nishkAma tyAgarAju sEyu nAma (smaraNE)
Isn’t it (lEdA) that because of (valla) listening (SravaNamu) to the name (nAma) of SrI rAma, the very form (rUpamE) of the name (nAma), filling (niNDi) the heart (hRdayamu) (of the listeners), enabled sprouting (puTTa sEyaga) of pure love (prEma) (in them) towards the Lord?
Therefore, for taking birth as a human being, only desire-less (nishkAma) mental recitation of the name (nAma) of Lord SrI rAma, as performed (sEyu) by this tyAgarAja, is comforting.
(OR)
Therefore, for taking birth as a human being, only mental recitation of the name (nAma) of Lord SrI rAma, as performed (sEyu) by this desire-less (nishkAma) tyAgarAja (tyAgarAju), is comforting.
Notes –
Variations –
1 – smaraNE sukhamu rAma nAma – smaraNE sukhamu O rAma nAma.
References –
2 - rAja yOga – bhagavad gIta Chapter 9 deals with the subject. rAja yOga is briefly explained in the following words in the book ‘Patanjali Yoga Sutras’ (notes to II.45) (by Swami Prabhavananda) –
“Raja Yoga is often called the yoga of meditation. It is, not so easy to define as the other yogas (Bhakti, Karma and Jnana yogas), since, in a sense it combines all of them. For meditation may include God-dedicated action (i.e, ritual worship), discrimination and concentration upon a chosen aspect of God. Raja Yoga is also concerned with the study of the body as a vehicle of spiritual energy. It describes, for example, the nature and function of the various psychic centres, such as the ‘lotus of the heart’. Since Raja Yoga stresses the value of formal, scientific meditation, it is primarily for those who desire to lead monastic or at least predominantly contemplative lives. But it should certainly be studied by every spiritually minded person. It teaches us the importance of technique in prayer.”
4 – prEma – Ramakrishna Paramahamsa’s explanation of ‘prEma bhakti’
5 – nishkAma – the following verse from SrImad bhagavad-gItA, Chapter 7 is relevant –
caturvidhA bhajantE mAM janAH sukRtinO(a)rjuna
ArtO jijnAsur-arthArthI jnAnI ca bharatarshabha
tEshAM jnANi nitya-yukta Eka-bhaktir-viSishyatE
priyO hi jnAninO(a)tyartham-ahaM sa ca mama priyaH 16,17
“Four kinds of virtuous men worship Me, O arjuna – the distressed, the seeker of knowledge, the seeker of enjoyment, and the wise, O bull among the bhAratas.
Of them, the wise man, ever-steadfast, (and fixed) with devotion to the One, excels; for supremely dear am I to the wise, and he is dear to Me.”
(Seeker of enjoyment: One who wishes for objects of enjoyment, both here and hereafter.
The Wise: One who has forsaken all desires, knowing them to arise from mAyA.) (Translation and Notes – Swami Swarupananda)
Comments -
3 – nAma SravaNamu valla – SrImad bhAgavataM is full of examples of this statement. However, here this may specifically mean Sabari, AnjanEya, svayamprabha and vibhIshaNa.
5 – nishkAma – this can either be attached to ‘nAma’ as ‘nishkAma nAma smaraNa’ or to ‘tyAgarAju’ as ‘nishkAma tyAgarAju’. Both forms are given.
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. स्मरणे सुखमु राम नाम
नरुडै पुट्टि(न)न्दुकु नाम (स्म)
अ. वर राज योग निष्ठुलौ
वारि(का)नन्द(म)न्दॆ(ट)ट्टु (स्म)
च. राम नाम श्रवणमु वल्ल
नाम रूपमे हृदयमु निण्डि
प्रेम पुट्ट सेयग लेदा
निष्काम त्यागराजु सेयु नाम (स्म)
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. ஸ்மரணே ஸுக2மு ராம நாம
நருடை3 புட்டி(ன)ந்து3கு நாம (ஸ்ம)
அ. வர ராஜ யோக3 நிஷ்டு2லௌ
வாரி(கா)னந்த3(ம)ந்தெ3(ட)ட்டு (ஸ்ம)
ச. ராம நாம ஸ்1ரவணமு வல்ல
நாம ரூபமே ஹ்ரு2த3யமு நிண்டி3
ப்ரேம புட்ட ஸேயக3 லேதா3
நிஷ்காம த்யாக3ராஜு ஸேயு நாம (ஸ்ம)
உள்ளுருவேற்றலே சுகமாகும், இராம நாமத்தினை;
மனிதனாகப் பிறந்ததற்கு நாமத்தினை (உள்ளுரு)
உயர் இராச யோகத்தினில் நிலைத்திருப்போராகிய
அவர்களுக்கு, ஆனந்தம் நண்ணுதல் போன்று
உள்ளுருவேற்றலே சுகமாகும், இராம நாமத்தினை
இராம நாமத்தினைச் செவி மடுத்ததனால்,
நாமத்தின் உருவமே இதயத்தினில் நிறைந்து,
(இறைவனிடம்) காதல் பிறக்கச் செய்யவில்லையா?
தியாகராசன் இயற்றும், இச்சைகளற்ற
உள்ளுருவேற்றலே சுகமாகும், இராம நாமத்தினை
உள்ளுருவேற்றல் - 'ஸ்மரணை' எனப்படும் இறைவனின் நாமத்தினில் உள்ளத்தில் உருவேற்றல்.
இராச யோகம் - கீதையில் கண்ணன் உபதேசித்த நெறிகளிலொன்று
இச்சைகளற்ற - 'இச்சைகளற்ற தியாகராசன் இயற்றும்' என்றும் கொள்ளலாம்.
இச்சைகளற்ற - ஏதும் பயன்களை எதிர்பாராது
Telugu
ప. స్మరణే సుఖము రామ నామ
నరుడై పుట్టినందుకు నామ (స్మ)
అ. వర రాజ యోగ నిష్ఠులౌ
వారికానందమందెటట్టు (స్మ)
చ. రామ నామ శ్రవణము వల్ల
నామ రూపమే హృదయము నిండి
ప్రేమ పుట్ట సేయగ లేదా
నిష్కామ త్యాగరాజు సేయు నామ (స్మ)
Kannada
ಪ. ಸ್ಮರಣೇ ಸುಖಮು ರಾಮ ನಾಮ
ನರುಡೈ ಪುಟ್ಟಿನಂದುಕು ನಾಮ (ಸ್ಮ)
ಅ. ವರ ರಾಜ ಯೋಗ ನಿಷ್ಠುಲೌ
ವಾರಿಕಾನಂದಮಂದೆಟಟ್ಟು (ಸ್ಮ)
ಚ. ರಾಮ ನಾಮ ಶ್ರವಣಮು ವಲ್ಲ
ನಾಮ ರೂಪಮೇ ಹೃದಯಮು ನಿಂಡಿ
ಪ್ರೇಮ ಪುಟ್ಟ ಸೇಯಗ ಲೇದಾ
ನಿಷ್ಕಾಮ ತ್ಯಾಗರಾಜು ಸೇಯು ನಾಮ (ಸ್ಮ)
Malayalam
പ. സ്മരണേ സുഖമു രാമ നാമ
നരുഡൈ പുട്ടിനന്ദുകു നാമ (സ്മ)
അ. വര രാജ യോഗ നിഷ്ഠുലൌ
വാരികാനന്ദമന്ദെടട്ടു (സ്മ)
ച. രാമ നാമ ശ്രവണമു വല്ല
നാമ രൂപമേ ഹൃദയമു നിണ്ഡി
പ്രേമ പുട്ട സേയഗ ലേദാ
നിഷ്കാമ ത്യാഗരാജു സേയു നാമ (സ്മ)
Updated on 09 Dec 2009
